St. Paul's Epistle to the Romans (Vol. 1&2). Gore Charles

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Why this particular epistle should have this character of a systematic treatise is not hard to see. St. Paul was reaching the end of his great controversy for the catholicity of the Gospel, against the Judaizers—that is, for the equal position of Gentiles and Jews in the Church, and against the obligation upon the Gentiles of circumcision and the ceremonial law. That controversy was the occasion of the apostolic conference at Jerusalem, which is described both by St. Luke in the Acts[8] and, from the point of view of St. Paul's own 'apology,' in the Epistle to the Galatians[9]. It is felt at its whitest heat in that intensely concentrated and passionate epistle. But by the time that the Epistle to the Romans came to be written the controversy was quieting down. The victory of Catholicism over Judaism was as good as won. The great principle of justification by faith, not by works of the law, had developed itself lucidly and clearly in St. Paul's mind, and flowed out in our epistle in an ordered sequence of thought, rich, profound, and mature.

And there were special reasons why it should have been expressed in writing at this moment, and to the Roman Christians. Though the heat of the conflict inside the Church was over, the fierce hostility of many of the Jews, both within and without the Church, to St. Paul personally was by no means past. Now St. Paul was on his way up to Jerusalem with the money collected in the Gentile churches for the poor brethren there. He attached great importance to this expression of Gentile goodwill, and almost more importance to its acceptance at his hands by the Jerusalem Christians[10]. It was to be a link of mutual, practical love to bind the divergent elements in the Church together. But he felt, and as experience showed rightly, that his enterprise would be attended with great peril to his life. This epistle therefore, like his speech at Miletus, has something of the character of 'last words[11].' He is in writing it committing to the future the fruits of his labours, so far as they can be expressed in a doctrine, at a moment when he feels that their continuance is being seriously imperilled. And this summary of his life's teaching in its most characteristic aspect is most fitly addressed to the Christians of the great city which was the centre of the then world. St. Paul already conceived of Christianity as, in prospect at least, the religion of the empire. It was vastly important, therefore, that the capital should know it and hold it in its full glory and richness. He himself, if he escaped safe through the visit to Jerusalem, was bent on immediately going thither and securing this great end by his personal ministry[12]. But he could not depend on the future. He must seize the golden moment—buying up the opportunity at least by a letter.

      This, in very brief words, is an account of the circumstances and conditions under which the Epistle to the Romans was written, and it must suffice for the moment till some of the details are presented to us in its later chapters.

      ii.

      There are men of whom it is especially true that their teaching is the outcome of their own personal experience. If a man's teaching is to have any real force this must be in a measure true in any case. But in some men the personal experience has set an exceptionally strong impress upon the intellectual convictions, and so upon the teaching. Such men—otherwise very different from one another—are Augustine, Dante, Luther, Bunyan, Newman. Such an one was St. Paul. His intellectual theory is on fire with the emotions bred of a personal experience, both bitter and sweet, but always intense. And if there is professedly more of autobiography in the Epistle to the Galatians, yet in fact we know St. Paul's interior life, both before and after his 'conversion,' so far as we know it at all, mainly through the generalized account of it in the Epistle to the Romans. For the doctrine of justification by faith, not by works of the law, developed in this epistle, is the record of his personal experience reduced to a general principle. St. Paul had, on the lines of his Pharisaic education, in the first half of his life zealously sought to be justified by works, and had found out his mistake.

What is the real meaning of this phrase? Ordinarily we Englishmen find it natural to appropriate St. James' 'common sense' language about justification rather than St. Paul's[13], and say that faith is surely of no moral value without works or good actions, and that we can be justified by nothing else except our conduct. Or if the Pharisees are pointed to with their rigid ecclesiastical observances as types of men seeking to be justified before God by the merits of their works, then, in this sense of works, we feel that the idea of justification by such means, apart from deeper moral effort, is one which has passed out of our horizon. Yet if we get to the moral essence of the Pharisaic idea, we may still find it lying very close at hand to us, even though we do not know what a phylactery means, and are at a safe distance from fasting twice in the week, or giving tithes of all that we acquire. A well-to-do Englishman, of whatever class, has a strong sense of respectability. He has a code of duty and honour which he is at pains to observe. A soldier, a gentleman, a woman of fashion, a peasant's wife, a schoolboy, and an undergraduate, representing not more than the average moral levels of their different classes, will all of them make really great sacrifices to fulfil the requirements of their respective codes. Their conscience requires this of them, and they would be miserable in falling short of it. But their conscience is also limited to it. They resent the claim of a progressive morality. Conscientious within the region of the traditional and the expected, they are often almost impenetrable to light from beyond. They are nervously afraid of the very idea of subjecting their life to a fundamental revision in the light of Christ's claim, or to the idea of surrender to the divine light wherever it may lead. But this frame of mind—conscientiousness within a limited and well-established area accepted by public opinion, coupled with resentment at whatever completer and diviner claim may interfere to disconcert one's self-satisfaction, and bid one begin afresh on a truer basis—is that very attempt to be justified by works which appeared in the case of the Pharisees, only dressed in very different guise to that in which the conditions of modern England clothe it.

For the Pharisees of the Gospels were the later representatives of the Hasidaeans, i.e. Chasidim or 'pious' folk, whom we hear of in the Books of Maccabees[14]. The later religious development of Israel lay along the lines of rigid reverence for the law. In days then of general laxity and a general prevalence of Greek customs, these pious Israelites united themselves to promote the devout observance of their law. Their relation to Maccabaean heroes and rulers varied, as religious or political motives were uppermost in the Maccabaean house. They themselves pursued one consistent aim. They came to be known as the Pharisees, the separated or the separatists, the party who kept aloof from everything common or unclean. As such they represented the religious nation in its later development. They had the bulk of the people, and especially the women, with them. They had consequently, as Josephus tells us, an irresistible influence upon public affairs, and especially upon religious affairs, and they held the social position befitting the legitimate religious leaders of God's own people.

This position, with its accompanying reputation, they doubtless deserved by their zeal for the law, and for the 'traditions of the fathers' which hedged about or interpreted the law. But according to the solemn witness of Christ and St. Paul, a disastrous lowering of the best moral standard of the Old Testament scriptures had taken place among them. The Mosaic law was, of course, a matter mainly of outward observance, and therefore would become a matter of rigid social requirement within the area of such a body as the Pharisees. Nowhere does public opinion act more strongly than in a close religious circle. But the social requirement according to tradition came to be substituted for that deeper spiritual relation of the 'holy nation' and the individuals composing it to God and His will, which is the real moral essence of the Old Testament. 'How can ye believe,' our Lord said to them, 'which receive glory one of another, and the glory that cometh from the only God ye seek not[СКАЧАТЬ