ROMANS
157
ROMANS
THE Epistle. — A. Character. — The chief portion of
this Epistle to the Romans (i-xi) is evidently a theo-
logical discussion. It would however be inaccurate
to regard it not as a real letter, but as a literary epistle.
It must be considered as a personal communication to
a special community, and, like that sent to the Corin-
thians or the cognate Epistle to the Galatians, must
be judged according to the concrete position and the
concrete conditions of that community. What the
Apostle says, he says with a view to his readers in the
Roman community and his own relations to them.
Language and style reveal the writer of the Epi- stles to the Corinthians and the Galatians. Its em- phatic agreement with the latter in subject-matter is also unmistakable. The difference in the parties addressed and between the circumstances, however, impresses on either Epistle its distinctive stamp. The Epistle to the Galatians is a polemical work, and is com- posed in a polemical spirit with the object of averting an imminent evil; the Epistle to the Romans is writ- ten in a time of quiet peace, and directed to a Church with which the author desires to enter into closer relations. We thus miss in the latter those details and references to earlier experiences and occurrences, with which the former Epistle is so instinct. Not that Romans is a purely abstract theological treatise; even here Paul, with his whole fiery and vigorous personality, throws himself into his subject, sets be- fore himself his opponent, and argues with him. This characteristic of the Apostle is clearly seen. Hence arise unevenness and hanshness in language and ex- pression noticeable in the other Epistles. This does not prevent the Epistle as a whole from revealing an elaborately thought out plan, which often extends to the smallest details in magnificent arrangement and expression. We might recall the exordium, to which, in thought and to some extent in language, the great concluding doxology corresponds, while the two sections of the first part deal quite appro- priately with the impressive words on the certainty of salvation and on God's exercise of provddence and wisdom (viii, 31-39; xi, 33-36).
The immediate external occasion for the composi- tion of the Epistle is given by the author himself; he wishes to announce his arrival to the community and to prepare them for the event. The real object of this comprehensive work, and the necessity for a theological Epistle are not thought out. The sup- position that St. Paul desired to give the Romans a proof of his intellectual gifts (i, 11; xv, 29) is ex- cluded by its pettiness. We must therefore conclude that the reason for the Epistle is to be sought in the conditions of the Roman community. The earliest interpreters (Ambrosiaster, Augustine, Theodoret) and a great number of later exegetes see the occasion for the Epistle in the conflict concerning Judaistic ideas, some supposing an antagonism between the Gentile and Jewish Christians (Hug, Delitzsch) and others the existence of some typically Jewish errors or at least of an outspoken anti-Paulinism. This view does not accord with the character of the Epistle: of errors and division in the Church the author makes no mention, nor was there any difference of opinion con- cerning the fundamental conception of Christianity between Paul and the Roman Church. The polem- ics in the Epistle are directed, not against the Jewish Christians, but against unbelieving Judaism. It is true that there are certain contrasts in the com- munity: we hear of the strong and the weak; of those who have acquired the complete understanding and use of Christian freedom, and who emphasize and exercise it perhaps regardlessly; we hear of others who have not yet attained to the full possession of freedom. The.se contrasts are as little based on the standpoint of the Law and a false dogmatic outlook as the "weak" of I Corinthians. Paul would other- wise not have treated them with the mild considera-
tion which he employs and demands of the strong
(xiv, 5-10; xiv, 13-xv, 7). In judging there was
always a danger, and mistakes had occurred (xiv,
13: "Let us not therefore judge one another any
more"). According to the nature of the mistake
divisions might easily gain a footing; from what
direction these were to be expected, is not declared
by the Apostle, but the cases of Corinth and Galatia
indicate it sufficiently. And even though Paul had
no reason to anticipate the gro.ss Jewi.sh errors, it
sufficed for him that divisions destroyed the unanimity
of the community, rendered his labours more difficult,
made co-operation with Rome impossible, and seri-
ously impaired the community itself. He therefore
desires to send beforehand this earnest exhortation
(xvi, 17 sq.), and does all he can to di.spel the miscon-
ception that he despised and fought against Israel
and the Law. That there was good ground for these
fears, he learned from experience in Jerusalem
during his last visit (Acts, xxi, 20-1).
From this twofold consideration the object of Rornans may be determined. The exhortations to charity and unity (xii sqq.) have the same purpose as those addressed to the weak and the strong. In both cases there is the vigorous reference to the single foundation of the faith, the unmerited call to grace, with which man can correspond only by humble and steadfast faith working in charity, and also the most express, though not obtrusive exliortation to complete unity in charity and faith. For Paul these con- siderations are the best means of securing the con- fidence of the whole community and its assistance in his future activities. The thoughts which he here expresses are those which ever guide him, and we can easily understand how they must have forced themselves upon his attention, when he resolved to seek a new, great field of activity in the West. They correspond to his desire to secure the co-operation of the Roman community, and especially with the state and needs of the Church. They were the best intellectual gift that the Apostle could offer; thereby he set the Church on the right path, created internal solidity, and shed light on the darkness of the doubts which certainly must have overcast the souls of the contemplative Christians in face of the attitude of incredulity which characterized the Chosen People.
B. Contents and Arrangement. — Introduction and Reason for writing the Epistle arising from the obliga- tions of his calling and plans (i, 1-15) : (1) The Theo- retic Part (i, 16-xi, 36). Main Proposition: The Gospel, in whose service Paul stands, is the power of God and works justification in every man who be- lieves (i, 16-17). This proposition is discussed and proved (i, 18-viii, 39), and then defended in the light of the history of the Chosen People (ix, 1-xi. 36).
(a) The justice of God is acquired only through faith in Christ (1, 18-viii, 39). (i) The proof of the necessity of justifying grace through faith (1, 18- iv, 25): without faith there is no justice, proved from the case of the pagans (i, 18-32) and the Jews (ii, 1-iii, 20); (b) justice is acquired through faith in and redemption by Christ (the Gospel, iii, 21-31). Holy Writ supplies the proof: Abraham's faith (iv, 1-25). (ii) The greatness and blessing of justification through faith (v, 1-viii, 39), reconcilia- tion with God through Christ, and certain hope of eternal salvation (v, 1-11). This is illustrated by contrasting the sin of Adam and its consequences for all mankind, which were not removed by the Law, with the superabundant fruits of redemjition merited by Chri.st (v, 12-21). Conclusion: Redemption by Christ (communicated to the individual through baptism) requires death to sin and life with Christ (vi, 1-23). To accomplish this the Law is ineffectual, for by the death of Christ it has lost its binding power
