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Journal articles on the topic 'Paul's letter to the Romans'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Omanson, Roger L. "Review: Paul's Letter to the Romans." Bible Translator 41, no. 3 (1990): 351–52. http://dx.doi.org/10.1177/026009359004100308.

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2

Beker, J. Christiaan. "Suffering and Triumph in Paul's Letter To the Romans." Horizons in Biblical Theology 7, no. 2 (1985): 105–19. http://dx.doi.org/10.1163/187122085x00123.

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3

Marcus, Joel. "The Circumcision and the Uncircumcision in Rome." New Testament Studies 35, no. 1 (1989): 67–81. http://dx.doi.org/10.1017/s0028688500024504.

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In a recently-published article, P. Stuhlmacher has outlined three major contemporary theories of the occasion of Paul's letter to the Romans: 1) Romans is addressed to a specific situation within the Roman community itself, 2) it is composed primarily with Paul's forthcoming delivery of the collection to Jerusalem in mind, and 3) it emerges from a convergence of the first two motivations. While not wishing to deny that the Jerusalem trip was a preoccupation of Paul as he composed Romans (see Romans 15. 25, 30–32), I intend in this study to strengthen the Roman side of the equation, first by surveying a range of arguments about the Roman situation as it relates to the letter, then by suggesting a new approach to the question.
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4

Dunn, J. D. G. "Book Review: Paul's Letter to the Romans." Theology 93, no. 754 (1990): 318–19. http://dx.doi.org/10.1177/0040571x9009300424.

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5

Stenschke, Christoph. "Jewish Believers in Paul's Letter to the Romans." Neotestamentica 52, no. 1 (2018): 1–40. http://dx.doi.org/10.1353/neo.2018.0008.

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6

Stenschke, Christoph. "The Theology of Paul's Letter to the Romans." Religion and Theology 15, no. 1-2 (2008): 170–73. http://dx.doi.org/10.1163/157430108x308253.

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7

Weima, Jeffrey A. D. "The Reason for Romans: The Evidence of Its Epistolary Framework (1:1–15; 15:14–16:27)." Review & Expositor 100, no. 1 (2003): 17–33. http://dx.doi.org/10.1177/003463730310000102.

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The epistolary framework of Romans provides a crucial key to answering the difficult and much debated question of why Paul wrote this epistle. For the letter opening (1:1–7), thanksgiving section (1:8–15), apostolic parousia (15:14–32), and letter closing (15:33–16:27) all establish the authority of Paul's apostleship and of his gospel over the Roman Christians in a way that wins their acceptance of his gospel as it has been “preached” in the body of the letter. Paul believed himself to be both divinely obligated and uniquely qualified to share with the Roman Christians his gospel in the conviction that this would result in the strengthening of their faith. All other proposed reasons for the writing of Romans, therefore, must be integrated into Paul's primary concern “to preach the gospel also to you who are in Rome” (1:15).
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8

McFarland, Orrey. "Book Review: Paul's Letter to the Romans: A Commentary." Biblical Theology Bulletin: Journal of Bible and Culture 43, no. 3 (2013): 172–73. http://dx.doi.org/10.1177/0146107913493566c.

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9

Carlson, Richard. "Book Review: Paul's Letter to the Romans: A Commentary." Interpretation: A Journal of Bible and Theology 50, no. 4 (1996): 432–34. http://dx.doi.org/10.1177/002096439605000422.

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10

Elliott, Neil. "Book Review: Final Account: Paul's Letter to the Romans." Interpretation: A Journal of Bible and Theology 52, no. 1 (1998): 91–92. http://dx.doi.org/10.1177/002096439605200118.

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11

Susanti, Aya. "Keselamatan Dalam Konsep Rasul Paulus." Integritas: Jurnal Teologi 1, no. 1 (2019): 15–28. http://dx.doi.org/10.47628/ijt.v1i1.8.

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Salvation in the concept of the Apostle Paul is very worthy to be studied considering the Apostle Paul wrote the most books in the New Testament. In addition, the concept of salvation is a primary doctrine that becomes a dogmatic grip for the church of God. The author conducted a literature study from several relevant sources to discuss this topic. The author examines the view of salvation in general from the letter of the Apostle Paul and then ends more specifically according to Romans. The general letters written by Paul and especially the Romans indicate the Apostle Paul's concept of salvation is theomorphistic, departing from God, by God and for God. The concept is also in harmony with the contents of the Gospels and other books throughout the Bible
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12

LEGRAND, LUCIEN. "Rm 1.11–15 (17): Proemium ou Propositio?" New Testament Studies 49, no. 4 (2003): 566–72. http://dx.doi.org/10.1017/s0028688503000316.

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Rom 1.16f. is often seen as the propositio of Romans. More specifically, if 1.17 summarizes the developments of chapters 1–8, v. 16b introduces chapters 9–11 and v. 16a points to the life programme of 12.1–15.13. However, Paul's explanation of his Roman visit in 15.14–33 ought not to be overlooked. Forming an inclusio with 1.8–15, it sets forth the main purpose of the letter. Therefore 1.8–15 is also to be considered as the propositio of the letter, to which vv. 16f. are subordinated in the same way as the theological consideration of Rom 1–11 are subordinated to Paul's mission perspectives.
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13

Cousar, Charles B. "Book review: The Theology of Paul's Letter to the Romans." Interpretation: A Journal of Bible and Theology 58, no. 3 (2004): 313. http://dx.doi.org/10.1177/002096430405800315.

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14

Morgan, Robert. "Book Review: The Theology of Paul's Letter to the Romans." Theology 109, no. 847 (2006): 46–47. http://dx.doi.org/10.1177/0040571x0610900111.

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15

Levine, Amy-Jill, and Mark D. Nanos. "The Mystery of Romans: The Jewish Context of Paul's Letter." Jewish Quarterly Review 89, no. 1/2 (1998): 222. http://dx.doi.org/10.2307/1455307.

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16

Wakefield, Andrew H. "Romans 9–11: The Sovereignty of God and the Status of Israel." Review & Expositor 100, no. 1 (2003): 65–80. http://dx.doi.org/10.1177/003463730310000105.

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Romans 9–11 is of great importance for understanding Paul's letter to Rome. Here Paul tackles the problem of the lack of Jewish response to the gospel—a problem not just of personal anguish, but also of God's faithfulness: If God's chosen people are not participating in the gospel, how confident can Gentiles be in the hope which they have placed in God's promises? Paul's response occurs in stages: Election always implies that some are chosen, and some are not; God's sovereign election cannot be questioned; the Jewish people have stumbled in disbelief; God has retained a remnant of faithful Jews; God uses the disobedience of all people to bring all to faith; God's ways are beyond human understanding. In the process, Paul raises a number of troubling problems for modern readers: Predestination versus free will; the fairness of God; the role of the Law in salvation; and Paul's handling of scripture. This brief article sketches out the stages of Paul's argument and the problems it raises, and offers brief summaries of some possible solutions to those problems.
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17

Eastman, Susan Grove. "The Shadow Side of Second-Person Engagement: Sin in Paul's Letter to the Romans." European Journal for Philosophy of Religion 5, no. 4 (2013): 125–44. http://dx.doi.org/10.24204/ejpr.v5i4.209.

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This paper explores the characteristics of debilitating versus beneficial intersubjective engagements, by discussing the role of sin in the relational constitution of the self in Paul’s letter to the romans. Paul narrates ‘sin’ as both a destructive holding environment and an interpersonal agent in a lethal embrace with human beings. The system of self-in-relation-to-sin is transactional, competitive, unidirectional, and domineering, operating implicitly within an economy of lack. Conversely, Paul’s account in romans of the divine action that moves persons into a new identity of self-in-relationship demonstrates genuinely second-personal qualities: it is loving, non-transactional, non- competitive, mutual, and constitutive of personal agency.
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18

King, Fergus. "St. Paul and Culture." Mission Studies 14, no. 1 (1997): 84–101. http://dx.doi.org/10.1163/157338397x00077.

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AbstractIn this article, Fergus King examines the writings of St. Paul, particularly the letters to the Romans and the Galatians and the first letter to the Corinthians, in an attempt to discern Paul's attitude toward culture. Taking issue with H. R. Niebuhr's identification of Paul with his "Christ and culture in paradox" paradigm, King argues that Paul's--and by implication, Christians'-- attitude toward culture is--and should be--complex and flexible. Paul's criteria regarding the acceptability of such cultural practices as eating food offered to idols and Jewish circumcision are, first, soteriological and, second, pastoral. The question of the suitability of cultural practices for Christians is not an abstract one, but one that must be answered in the concrete context of Christian life: Does a cultural practice or value diminish faith in Christ? Does a practice or value place obstacles before one's own faith, or the faith of others? Rather than thinking in terms of a universally applicable principle, King suggests that the Christian attitude toward culture should be shaped in relation to human salvation and authentic community life.
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19

Gaventa, Beverly Roberts. "The Cosmic Power of Sin in Paul's Letter to the Romans." Interpretation: A Journal of Bible and Theology 58, no. 3 (2004): 229–40. http://dx.doi.org/10.1177/002096430405800302.

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20

Elliott, Neil. "Book review: Paul's Letter to the Romans: A Socio-Rhetorical Commentary." Interpretation: A Journal of Bible and Theology 58, no. 3 (2004): 313–15. http://dx.doi.org/10.1177/002096430405800316.

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21

Bury, Benjamin. "Paul's Letter to the Romans: A Commentary - By Arland J. Hultgren." Reviews in Religion & Theology 19, no. 3 (2012): 330–32. http://dx.doi.org/10.1111/j.1467-9418.2012.01064.x.

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22

Oakes, P. "Paul's Letter to the Romans: A Commentary. By ARLAND J. HULTGREN." Journal of Theological Studies 63, no. 2 (2012): 685–87. http://dx.doi.org/10.1093/jts/fls079.

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23

Martin, Dale B. "Heterosexism and the Interpretation of Romans 1:18-32." Biblical Interpretation 3, no. 3 (1995): 332–55. http://dx.doi.org/10.1163/156851595x00177.

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AbstractThis article, concentrating on two articles by Richard Hays, critiques recent interpretations of Rom. 1:18-32. Modern interpreters, influenced more by particularly modern forms of heterosexism and its construction of homosexuality, desire, and "nature" than by a straightforward historical-critical reading of Paul's letter, portray Paul as referring to the "Fall" of Genesis 1-3 in Romans 1. Paul, it is assumed, takes homosexuality to be a sign of "humanity's fallen state." These interpreters, therefore, inscribe homosexual desire into universal fallen humanity in a way that Paul does not do. For one thing, Paul is referring not to the Fall in Romans 1 but to the invention of idolatry and polytheism by the Gentiles; homosexual intercourse is therefore not a symptom of "the Fall" but of Gentile polytheism. For another, Paul is not giving an etiology of homosexual desire, which for him as for most ancients was not different from heterosexual desire, but an etiology of homosexual intercourse. Furthermore, modern scholars misconstrue Paul's references to "nature" and acts "contrary to nature" because they import into Paul's discourse particularly modern notions of "natural" and "unnatural" not available in the ancient world. Heterosexist scholars interpret Paul the way they do not because they are simply and objectively "reading the text," as they claim, but because of their implication in homophobia, a particularly modern ideological system that constructs desire, "nature," and sexuality in particular ways.
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24

Bertschmann, Dorothea H. "The Good, the Bad and the State – Rom 13.1–7 and the Dynamics of Love." New Testament Studies 60, no. 2 (2014): 232–49. http://dx.doi.org/10.1017/s0028688513000350.

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This article investigates the relationship of ‘good’ and ‘bad’ in the letter to the Romans. God is presented as the guarantor of a moral structure, who judges people in symmetrical fashion. However, in Christ God goes beyond the commonsensical in a counter-intuitive initiative to overcome ‘bad’ through ‘good’. The Christ believers are admonished to imitate this approach (12.21). Still, the authorities are respected as divine agents, who imitate God's abiding concern for symmetrical judgement. Paul's major concern in Romans 13.1–7 is reassurance: the believers' higher paradigm of love is compatible with the demands of political authority, which is unambiguously ‘good’ for them (13.4).
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25

Ascough, Richard S. "Reading Romans in Pompeii: Paul's Letter at Ground Level - By Peter Oakes." Religious Studies Review 37, no. 1 (2011): 62. http://dx.doi.org/10.1111/j.1748-0922.2010.01489_35.x.

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26

Barclay, John. "Book Review: The Mystery of Romans: The Jewish Context of Paul's Letter." Theology 100, no. 795 (1997): 217–18. http://dx.doi.org/10.1177/0040571x9710000321.

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27

Orr, Mary C. "Book Review: The Mystery of Romans: The Jewish Context of Paul's Letter." Interpretation: A Journal of Bible and Theology 51, no. 3 (1997): 317–18. http://dx.doi.org/10.1177/002096439605100322.

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28

Ryliškytė, Ligita. "God's Mercy: The Key Thematic Undercurrent of Paul's Letter to the Romans." Catholic Biblical Quarterly 81, no. 1 (2019): 85–105. http://dx.doi.org/10.1353/cbq.2019.0052.

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29

Awad, Najeeb George. "The influence of John Chrysostom's hermeneutics on John Calvin's exegetical approach to Paul's Epistle to the Romans." Scottish Journal of Theology 63, no. 4 (2010): 414–36. http://dx.doi.org/10.1017/s0036930610000499.

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AbstractIn this article, I look at the possible impact of John Chrysostom's exegetical approach upon John Calvin's biblical interpretation. I detect the traces of Chrysostom's hermeneutical approach to Paul's Letter to the Romans in John Calvin's reading of the same epistle. Why Paul's literature? Because both Chrysostom and Calvin are very fond of Paul and his thinking and consider him the major voice in the Bible. Why the Epistle to the Romans specifically? Because they both believe that this epistle is valuable for the church at all times. According to them, it is the first door to the understanding of the Good News of God's salvation as proclaimed in the Bible. I make this comparison on the basis of the following foundational thesis. If the first Protestant reformers were reliant on the church's exegetical tradition, and if they believed in the affinity of their biblical reading to a long tradition of reading conducted before them, the impact of the church fathers' exegetical methodology on the reformers' biblical interpretation should be part and parcel of any scholarship we do on the Reformation's hermeneutics.
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30

Capolino, Enrico. "Paul's Letter to the Romans. A Socio-Rhetorical Commentary by Ben Witherington III." Mayéutica 32, no. 74 (2006): 485–86. http://dx.doi.org/10.5840/mayeutica2006327415.

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31

Fredriksen. "Paul's Letter to the Romans, the Ten Commandments, and Pagan “Justification by Faith”." Journal of Biblical Literature 133, no. 4 (2014): 801. http://dx.doi.org/10.15699/jbibllite.133.4.801.

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32

Pickett, Raymond. "Book review: Conflict and Identity in Romans: The Social Setting of Paul's Letter." Interpretation: A Journal of Bible and Theology 58, no. 3 (2004): 296–99. http://dx.doi.org/10.1177/002096430405800311.

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Edsall, B. "Introducing Romans: Critical Issues in Paul's Most Famous Letter. BY RICHARD N. LONGENECKER." Journal of Theological Studies 64, no. 2 (2013): 664–67. http://dx.doi.org/10.1093/jts/flt060.

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Batten, Alicia. "Paul's Letter to the Romans. a Socio-Rhetorical Commentary - By Ben Witherington III." Religious Studies Review 32, no. 1 (2006): 39. http://dx.doi.org/10.1111/j.1748-0922.2006.00034_3.x.

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35

Harrison, James R. "Augustan Rome and the Body of Christ: A Comparison of the Social Vision of theRes Gestaeand Paul's Letter to the Romans." Harvard Theological Review 106, no. 1 (2013): 1–36. http://dx.doi.org/10.1017/s0017816012000296.

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A surprising omission in New Testament studies of the imperial world is a comparison of Augustus's conception of rule in theRes Gestae(RG) with Paul's eschatological gospel of grace in his letter to the Romans. Even though each document has been foundational in the history of Western civilization, a comparison of their vastly different social outcomes has not been undertaken. Neil Elliott has made an outstanding contribution in laying the foundations for such a study, offering a scintillating analysis of Paul's letter to the Romans in terms ofiustitia(justice),clementia(mercy),pietas(piety), andvirtus(valor), the four virtues of Augustus inscribed on the Golden Shield erected in the Julian senate house (RG34.2). However, a full-scale investigation of the Augustan conception of rule in theRGwould open up new perspectives on Paul's engagement with the imperial world in Romans, given that Augustus became the iconicexemplumof virtue for his Julio-Claudian successors. Nonetheless, the difference in genre and aims of each document makes such a comparison daunting for New Testament scholars, as does the controversy that each document continues to generate in its own discipline. Further, we are unsure about the extent of the exposure that Paul might have had to theRG, directly or indirectly. Possibly Paul saw a Greek version of theRGtext at Pisidian Antioch, along with the Latin text that still survives there, during his first missionary journey (Acts 13:14–50), even though there are no archaeological remains of the Greek text at Antioch today. Presumably Paul would have been aware that the original Latin copy of theRGwas inscribed in bronze at Augustus's mausoleum at Rome. This article will argue that Paul, in planning to move his missionary outreach from the Greek East to the Latin West (Rom 15:19a–24), thought strategically about how he was going to communicate the reign of the crucified, risen, and ascended Son of God to inhabitants of the capital who had lived through the “Golden Age” of grace under Augustus and who were experiencing its renewal under Nero. What social and theological vision did Paul want to communicate to the city of Rome in which Augustus was the yardstick of virtue to which future leaders of Rome should aspire?
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36

Du Toit, A. B. "Forensic Metaphors in Romans and their soteriological significance." Verbum et Ecclesia 24, no. 1 (2003): 53–79. http://dx.doi.org/10.4102/ve.v24i1.311.

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Previous studies on legal references in Paul concentrated almost exclusively on matters of civil law. A study of five important passages in Romans and an overview of the rest of Romans indicate that this letter contains an unusual number of forensic metaphors and that Paul, in Romans, packaged his soteriology within a forensic setting. This suggests that he deliberately created an implicature, inviting his readers to compare the iustitia Dei with the iustitia romana. Contrary to the latter, which was expected to function on the basis of equity and with which Paul’s addressees were all too well acquainted, the iustitia Dei proves to be astonishingly unconventional. This judge operates with grace. Ironical as it may seem, exactly by using forensic imagery, Paul completely delegalized the Christian message.
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37

Thielman, Frank. "The Coherence of Paul's View of the Law: The Evidence of First Corinthians." New Testament Studies 38, no. 2 (1992): 235–53. http://dx.doi.org/10.1017/s0028688500019883.

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Students of Paul's theology have directed much attention in recent years to the coherence of Paul's view of the law. Fascination with the subject is understandable since, at least for some, nothing less than the value of Paul's thinking for Christian theology is at stake in the debate.1 Most of the debate's energy has naturally focused not upon First Corinthians but upon the three epistles in which Paul speaks most fervently and frequently about the law: Gal-atians, Romans, and Philippians.2 Paul does, after all, use the word νόμος only eight times3 in First Corinthians whereas in Galatians, Romans, and Philippians, he uses it over a hundred times. In these three letters, moreover, the issue of the law is front and centre, for Paul is arguing energetically in all three against opponents who are trying to impose the law upon his Gentile converts. In First Corinthians, however, even if Cephas at one time passed through the community, there is nearly nothing to indicate that Judaizing had become a problem.4
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38

Hartwig, Charlotte, and Gerd Theißen. "Die korinthische Gemeinde als Nebenadressat des Römerbriefs. Eigentextreferenzen des Paulus und Kommunikativer Kontext des längsten Paulusbriefes." Novum Testamentum 46, no. 3 (2004): 229–52. http://dx.doi.org/10.1163/1568536041528231.

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AbstractThe letter to the Romans is not only addressed to the Romans as the main addressees but indirectly to the Corinthians. When Paul was writing this letter he lived in the Corinthian congregation, continuing his dialogue with the Corinthians. This is why Paul reworked some topics from 1 and 2 Corinthians in order to correct them and to put them more exactly. The letter is thus embedded in his written and oral communication with the Corinthians. The Corinthians could understand some hints and allusions much better than the Romans.
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39

Thielman, Frank. "Unexpected Mercy: Echoes of a Biblical Motif in Romans 9–11." Scottish Journal of Theology 47, no. 2 (1994): 169–82. http://dx.doi.org/10.1017/s0036930600045968.

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Of the many problems which trouble interpreters of Romans 9–11, none rises more massively from its pages or casts a more impenetrable shadow than the relationship between Paul's argument in 9:6–13 and his argument in 11:25–31. The issue in both passages is whether God's biblical promises to save Israel have failed (9:6, 11:29), exposing the God of Paul's gospel as untruthful (15:8) and unrighteous (3:5, 10:3). In 9:6–13 Paul denies the charge by defining Israel on the basis of God's choice rather than on the basis of national affiliation. In 11:25–32, however, he denies the charge by pointing forward to a time in which God will fulfill his promises and secure the salvation of all Israel. The problem is that these two defenses of God's faithfulness seem to contradict one another, and the defense in chapter eleven seems not only to contradict the one in chapter nine but to oppose Paul's frequent and emphatic denial in several letters, and especially in Romans, that national Israel has any soteriological advantage over the Gentiles.
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40

Gaca, Kathy L. "Paul's Uncommon Declaration in Romans 1:18–32 and Its Problematic Legacy for Pagan and Christian Relations." Harvard Theological Review 92, no. 2 (1999): 165–98. http://dx.doi.org/10.1017/s0017816000032296.

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By the late fourth century, prominent Christian leaders no longer remained content to advocate religious separatism from their polytheistic social environment. Instead they started making more strenuous efforts in law and in the streets to prohibit Greek and other pagan religious practices in the Roman Empire. This change in policy and practice was the outcome of historical factors that need better explanation than that of the unavoidable destiny of Christianity. One important aspect of this change, I argue here, is a problematic innovation in the tradition of Hellenistic Jewish and early Christian polemic against polytheism. The innovation derives from Paul's letter to the Ro-mans and develops through patristic endorsements of Paul's argument. In Rom 1:18–32 Paul fully reworks the Hellenistic Jewish polemical tradition, even though his argument is not yet recognized today as the distinctive proclamation that it is. Nonetheless, the polemic he wages in Rom 1:18–32 is anomalous in the tradition before, during, and for a century after he lived.
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41

Methuen, Charlotte. "‘These four letters s o l a are not there’: Language and Theology in Luther's Translation of the New Testament." Studies in Church History 53 (May 26, 2017): 146–63. http://dx.doi.org/10.1017/stc.2016.10.

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Luther's 1522 translation of the New Testament is one of the most significant translations in Christian history. In it, he offers a translation of Romans 3: 28 which introduces the word allein: ‘So halten wir es nun, daß der Mensch gerecht werde ohne des Gesetzes Werke, allein durch den Glauben.’ As Luther himself recognized in his Open Letter on Translating (1530), the word ‘alone’ does not appear in either the Greek text of Romans or the Vulgate; nor do other contemporary vernacular translations include it. Luther asserted that the introduction of the word allein arose from his attention to the German language. This claim has often been regarded as specious, since the introduction of allein serves to underline a key aspect of Luther's theology, namely his doctrine of justification by faith. This article examines Luther's translation practice, and particularly his comments on Romans 3: 28 in his lectures on Romans, his preface to Paul's epistle to the Romans and other writings, concluding that Luther was indeed concerned to produce a fluent and coherent German translation of the biblical text, but that he wished also to produce one that was theologically unambiguous. Not only linguistic considerations, but also Luther's theological priorities, and his definition of theological unambiguity, determined his definition of a good translation.
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42

Clark. "Remembering Phoebe in the Twelfth Century: The Forgotten Deacon in Paul's Letter to Romans." Journal of Medieval Religious Cultures 45, no. 1 (2019): 1. http://dx.doi.org/10.5325/jmedirelicult.45.1.0001.

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43

Duff, Paul B. "The Justification of the Gentiles: Paul's Letter to the Galatians and Romans. Hendrikus Boers." Journal of Religion 77, no. 3 (1997): 460–61. http://dx.doi.org/10.1086/490029.

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44

Hotze, Gerhard. "God, Grace, and Righteousness in Wisdom of Solomon and Paul's Letter to the Romans." Biblische Zeitschrift 59, no. 2 (2015): 293–95. http://dx.doi.org/10.1163/25890468-059-02-90000010.

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45

Stenschke, Christoph. "Human and Non-Human Creation and Its Redemption in Paul's Letter to the Romans." Neotestamentica 51, no. 2 (2017): 261–89. http://dx.doi.org/10.1353/neo.2017.0014.

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46

van Aarde, Andries G. "Reading the Christ Hymn in Philippians in Light of Paul's Letter to the Romans." Neotestamentica 52, no. 2 (2018): 359–75. http://dx.doi.org/10.1353/neo.2018.0022.

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47

Keane, Drew Nathaniel. "Book Review: If you Call Yourself a Jew: Reappraising Paul's Letter to the Romans." Anglican Theological Review 98, no. 3 (2016): 592–94. http://dx.doi.org/10.1177/000332861609800332.

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48

Prabowo, Prabowo. "Problematika Nomos Dan Hubungannya Dengan Kasih Karunia Dalam Surat Roma." Journal KERUSSO 5, no. 2 (2020): 75–93. http://dx.doi.org/10.33856/kerusso.v5i2.149.

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It’s long time, churches debate on the application of the law to believers today. Some of the figures found grace is no longer relevant in the church. But some Christian leaders argue otherwise, saying that the law is still relevant and should be done. But, now a days many interpretations that are not right about Paul's theology on the application of the law in a period of grace. False interpretations of verses taken from Paul's letters caused God's people to be confused. Therefore, there is a need for proper interpretation through the process of exegesis of the Book of Romans 2-8, resulting in the existence of the correct interpretation of the law in a period of grace.From the background and the problems, this research focused to sharpen understanding of the problems related to the application of grace in the church today. Researchers used descriptive method to describe it. Then the authors conducted a study exegesis consisting of an observational analysis, textual analysis, structural analysis, grammatical analysis, lexical analysis, historical analysis or conceptual, analytical theological and exegetical analysis of Romans 2-8.
 The purpose of this study is the first, to understand the interrelationships of the law and grace; second, to understand the uniqueness of Paul's theology in describing the application of the law in a period of grace; Third, investigate exegesis mean passages from Paul's Letter to the Romans chapters 2-8 which discusses the relevance of the law and grace.
 The results of the discussion found several things: First, the assumption that Paul abolishes the law is not correct. Paul did not abolish the Law in a period of grace. Second, the law still relevant in the church today. Jesus fulfill the law for believers, so that believers can do the latter by the power of the Holy Spirit. And keep in mind that God has put His laws are no longer in tablets of stone dead, but in the mind of his people. Third, the law has a unique role and functions in the day of grace. The Law was God's will for believers because it still remains a self-revelation of God.Recommended for ministers, pastors, and teachers of theology seriously investigate the truth about the existence of the law in the church today, so that people are not confused by every falseteaching.
 Abstrak Indonesia 
 Sudah lama sekali, gereja berdebat tentang penerapan hukum kepada orang percaya hari ini. Beberapa tokoh menemukan kasih karunia tidak lagi relevan di gereja. Tetapi beberapa pemimpin Kristen berpendapat sebaliknya, dengan mengatakan bahwa hukum masih relevan dan harus dilakukan. Namun, sekarang ini banyak tafsir yang tidak benar tentang teologi Paulus tentang penerapan hukum dalam masa kasih karunia. Penafsiran yang salah dari ayat-ayat yang diambil dari surat-surat Paulus menyebabkan umat Tuhan menjadi bingung. Oleh karena itu, diperlukan penafsiran yang tepat melalui proses penafsiran Kitab Roma 2-8, sehingga terjadi penafsiran hukum yang benar dalam masa rahmat.Dari latar belakang dan permasalahan tersebut, penelitian ini difokuskan untuk mempertajam pemahaman tentang permasalahan terkait penerapan anugerah di gereja saat ini. Peneliti menggunakan metode deskriptif untuk mendeskripsikannya. Kemudian penulis melakukan studi tafsir yang terdiri dari analisis observasional, analisis tekstual, analisis struktural, analisis gramatikal, analisis leksikal, analisis historis atau konseptual, analisis teologis dan analisis eksegetik Roma 2-8.
 Tujuan dari studi ini adalah yang pertama, untuk memahami keterkaitan antara hukum dan rahmat; kedua, memahami keunikan teologi Paulus dalam menjelaskan penerapan hukum dalam masa kasih karunia; Ketiga, menyelidiki eksegesis yang berarti bagian-bagian dari Surat Paulus kepada Roma pasal 2-8 yang membahas relevansi hukum dan kasih karunia.Hasil diskusi menemukan beberapa hal: Pertama, anggapan bahwa Paulus menghapus hukum adalah tidak tepat. Paulus tidak menghapus Hukum dalam masa kasih karunia. Kedua, hukum masih relevan di gereja saat ini. Yesus menggenapi hukum untuk orang percaya, sehingga orang percaya dapat melakukan yang terakhir dengan kuasa Roh Kudus. Dan perlu diingat bahwa Tuhan telah meletakkan hukum-hukum-Nya tidak lagi di loh batu mati, tetapi di benak umat-Nya. Ketiga, hukum memiliki peran dan fungsi yang unik di hari kasih karunia. Hukum adalah kehendak Tuhan bagi orang percaya karena itu tetap merupakan wahyu Tuhan.
 Dianjurkan agar pendeta, pendeta, dan guru teologi menyelidiki dengan serius kebenaran tentang keberadaan hukum di gereja saat ini, agar masyarakat tidak dibingungkan oleh setiap kesalahan pengajaran.
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49

Beker, J. C. "The Faithfulness of God and The Priority of Israel in Paul's Letter to the Romans." Harvard Theological Review 79, no. 1-3 (1986): 10–16. http://dx.doi.org/10.1017/s0017816000020290.

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It is a joy for me to contribute to a volume of essays dedicated to Krister Stendahl. I owe him a particular debt of gratitude. From the time that I—an immigrant from Holland—started to teach at Union Theological Seminary in New York in 1955 until today, Krister has been a model for me of what it means to be not only a conscientious scholar but also a Christian theologian. Through the turbulent years of the sixties and early seventies he always found time to counsel and guide me—however much we were geographically separated from each other.
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50

Woodward, James. "Not Ashamed of the Gospel: Sermons from Paul's Letter to the Romans - By Fleming Rutledge." Reviews in Religion & Theology 15, no. 4 (2008): 501–2. http://dx.doi.org/10.1111/j.1467-9418.2008.00397_11.x.

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