Letter to the Romans

The righteous shall live by Faith

In present post we read the letter to the Romans, which is considered Apostle Paul’s masterpiece and the work collecting and exposing most of his theology. Paul writes to the Christian community of Rome, that he did not personally found (see Rom 15,20-22) and that is not new to the Faith, «But I write the more boldly to you on some points, as reminding you, because of the grace that was given to me by God, that I should be a servant of Christ Jesus to the Gentiles, serving as a priest the Gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit» (Rm 15,15-16). The apostle is coming to Jerusalem, where he would end his third missionary journey; his desire «to see you, that I may impart to you some spiritual gift to strengthen you; that is, that you and I may be mutually encouraged by each other’s faith, both yours and mine» (Rom 1,11-12) will realize in an unexpected way: Paul will be driven to Rome as a prisoner, to come before the emperor’s tribunal (see Acts - episode 6). The letter to the Romans can be divided into two parts: the first (chapters 1-11) is a well-structured exposition about the doctrine of salvation through the justification in Jesus Christ; the second (chapter 12-16) contains practical recommendations about the relationships among the Christians, with the political authority, with the weak-in-faith believers, Paul’s missionary intentions (regarding Rome and Spain), the final greetings. I underline one particular, that we find here and in many other Paul’s letters: Christians are called «saints» (Rom 1,7; even see 1Cor 1,2; 2Cor 1,1; Eph 1,1; Phil 1,1; Col 1,2; Phlm 5). In religion it is “saint” someone or something that God chose and separated from the world to accomplish a particular service (do you remember the people of Israel?). Referring to Christ, the word “saint” means being inserted into Him (see Phil 1,1), belonging to His Church (it is the objective sense that Paul uses); the subjective sense (a person behaving morally well), which is more familiar to us, indicates an expected consequence of the objective sanctity: exactly because someone received Christ’s salvation he/she should behave in a manner that is worthy to the received calling (see e.g. Eph 4,1 and Phil 1,27). I write “should” because, as we will read in the next posts, Paul will have to reproach his communities for the lack of coherence with the Truth they confess.
The sentence that summarizes the letter’s first part (and of the Gospel Paul preaches) can be the following: «But the righteous shall live by faith» (Rom 1,17). The Gentiles could not recognize the one and only God from the works of His creation: «although they knew God, they did not glorify him as God or give him thanks, but their thinking became nonsense, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and crawling creatures» (Rom 1,21-23). That idolatry brought them to every kind of «impurity» and «wickedness» (see Rom 1,24-32). The Jews are not better «Because by the works of the law, no flesh will be justified in his [God’s] sight. For through the law [only] comes the knowledge of sin» (Rom 3,20); in fact, no man or woman has the energy to perfectly put it in practice (see Rom 2,17-29). «But now apart from the law, a righteousness of God has been revealed, being testified by the Law and the Prophets; even the righteousness of God through faith in Jesus Christ to all those who believe. For there is no distinction, for all [Jews and Gentiles] have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus» (Rom 3,21-24).



The salvation Jesus brought is a gift not depending on any human work, but only on the generous and free love by God («grace»): it “makes just” (“justifies”) they who embrace it by the faith. Even Abraham believed God before being circumcised; the circumcision was only an exterior sign of the faith that was already operating in him. «He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be credited to them. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision» (Rom 4,11-12). «There is therefore now no condemnation to those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made you free from the law of sin and of death. For what the law could not do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh [Jesus is a real man, but without any sin] and for sin, he condemned sin in the flesh; that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. [...] What then shall we say about these things? If God is for us, who can be against us? He who did not spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? Who could bring a charge against God’s chosen ones? It is God who justifies. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? [...] No, in all these things, we are more than winners through him who loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord» (Rom 8,1-4.31-35.37-39).
Paul feels «great sorrow and unceasing pain in my heart» (Rom 9,2) because of the refusal of the Faith of many of his Jewish brothers: «For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh» (Rom 9,3). «I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; if by any means I may provoke to jealousy those who are my flesh, and may save some of them. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?» (Rom 11,11-15). Paul sees in Israel’s refusal another aspect of divine Providence: it permitted the Christian preaching to the Gentiles (who are like branches of wild olive grafted in the good root of the Old Covenants and nourished by their sap: see Rom 11,16-24). Even «all Israel», after allowing the Gentiles’ entrance in the Church, «will be saved» (Rom 11,25-27).
We read that, according to Paul, no human work can gain salvation: it is indeed a God’s free gift. Instead, the good deeds must be a result of the justification that Christ offered: the «spiritual service» (Rom 12,1) that God appreciates are not mere exterior rites, but leading a saint life. «Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. In love of the brothers be tenderly affectionate one to another; outdo one another in showing honor; not lagging in diligence; fervent in spirit; serving the Lord; rejoicing in hope; enduring in troubles; continuing steadfastly in prayer; contributing to the needs of the saints; given to hospitality. Bless those who persecute [you]; bless, and do not curse. [...] Do not be overcome by evil, but overcome evil with good» (Rom 12,9-14.21).
In the letter’s final greetings, we find «Phoebe, our sister, who is a deacon [person who serves the poor people in the community: see Acts 6,1-6 and 1Tim 3,8] of the Church that is at Cenchreae» (Rom 16,1): she is the one who probably brought Paul’s letter to the Roman Christian community; her mention, with «Gaius» and «Erastus» (Rom 16,23; see 1Cor 1,14; 2Tim 4,20) make us think that Paul composed it in Corinth.
In the next post we will read the first letter to the Corinthians.