A
Missio-Relational Reading of Romans:
A
Complementary Study to Current Approaches [1]
Enoch Wan
Published in www.GlobalMissiology.org ÒRelational StudyÓ April 1, 2010.
Originally published as ÒA Missio-Relational Reading of RomansÓ in Occasional Bulletin, EMS, Vol. 23 No. 1, Winter 2010:1-8
ABSTRACT:
As
a complement to current approaches to the study of Romans, this paper employs a
missio-relational reading of the Epistle to Romans. Missional and relational aspects are highlighted as well as
the community
orientation (instead of individualistic orientation) of selected passages and
themes in Romans.
INTRODUCTION
As
a complement to current critical approaches to the study of Romans (e.g.
historical-critical, doctrinal, etc.), this study attempts to read the epistle in
a missio-relational manner. This
approach will highlight the missional focus and relational aspect of selected
passages and themes in Romans, paying particular attention to the community
orientation (instead of individualistic orientation).
Romans
is an occasional letter written by Paul, a Jew of second Temple Judaism[2]
and the apostle to the gentiles.
Paul wrote Romans in order to address certain internal concerns within
the Christian community in Rome, and to introduce himself to them in
anticipation of a later mission trip to Spain.
Even
though Paul had a specific, historical reason for writing this letter to the
Christians in Rome, it still contains missional and relational elements that
can be applied to the contemporary context of post-modern and post-Christian
western society.
The methodology of this
study is a missio-relational approach as compared to the regular practice of
doctrinal-rationalist approach. This is a sequel to earlier works on
ÒrelationalityÓ (Wan 2006a), Òrelational realism paradigmÓ (Wan 2006b) and
Òrelational theology and missiologyÓ (Wan 2007).
A MISSIOLOGICAL READING OF ROMANS
There is no question that Romans was considered a very
significant book of the Bible at the time of the Reformation; this is especially
true for the doctrine of Òjustification by faith.Ó However, text covering the doctrinal topic of Òjustification
by faithÓ is found for the most part only in Romans 3:21-5:21. Taken as a whole, the book of Romans is
more missional in nature.
The
beginning and conclusion of Romans contain a consistent emphasis on Òobedience
to the faith among all nationsÓ[3]
(by apostolic duty, 1:5, and by the prophetic scriptures, 16:26). Paul had a
strong motivation Òto win the GentilesÓ (Rom 15:15-16) and a strong desire to
push on to new frontiers beyond Rome to Spain (Rom 15:19-20, 23-24, 28).
Peter T. OÕBrien
had proposed that from Rom 15:14-33 alone he could identify six Òdistinguishing
marksÓ of PaulÕs missionary activity.[4]
Similarly, Steve Strauss (2003) formulated five significant principles for
missions strategy from Rom 15:14-33. Dean S. Gilliand (1983) extensively examined
the missiological dimension of Romans.
The missiological focus
of Romans is Òthe gospelÓ
In
Romans, Paul articulated well his understanding
of the truth of the gospel
and grace.[5]
The main theme of Romans is Òthe gospelÓ with Romans 1:16 as the theme verse.
The Òmessage of missionsÓ in Romans in the ÒprologueÓ is itemized below in terms
of Òthe gospelÓ motif:
á
The theme is
ÒgospelÓ which is called Òthe gospel of ChristÓ (1:16)
á
It is also
called Òthe gospel of GodÓ (1:1)
á
It is also
called Òthe gospel of his SonÓ (1:9)
á
The effect of
the ÒgospelÓ - Òit is the power of
God unto salvationÓ (1:16)
á
The target of
the ÒgospelÓ is Òevery one that believesÓ (1:16)
á
The gospel
manifested - Òthe righteousness of God revealed from faith to faithÓ(1:17)
á
The missional
sequence of the gospel[6]
is Òto the Jew first, and also to the GreekÓ (1:16)
A missiological reading of
Romans can be supported by the motif of Òthe GospelÓ and
can be thematically
diagramed, as shown below:
Figure 1 — ÒThe GospelÓ - Thematic diagram of
Romans (Wan 2005:1)
A
missiological reading of Romans can also be supported by a thematic diagram of
ÒmissionsÓ as shown below:
Figure 2 — ÒMissionsÓ - Thematic diagram of Romans
In Figure 3 below, Romans is outlined in terms of double motifs: Òthe gospelÓ and Òmissions.Ó
Figure 3 — Outline of Romans with Double
Motifs
PaulÕs missionary
identity in Romans
PaulÕs
self identity is the apostle called to be the bearer of the gospel (Rom 1:1).
He is the messenger of missions specifically called
and separated unto the gospel of God. With the constant gratitude of a forgiven
debtor (1:14) and with endurance and hope (5:1-5), the blessed servant reached
out with the gospel message and was empowered by the Holy Spirit.
Paul had two elements in his personal mission
policy as shown in Romans: (Wan
2005:2)
1:16 ÒFor I am not ashamed of the gospel of Christ: for it is the power of God unto
salvation
to every one that believeth; to the Jew first, and also to the Greek.Ó
15:20 ÒYea, so have I
strived to preach the gospel, not where Christ was named, lest I
should
build upon another man's foundation.Ó
The first element of
PaulÕs personal mission policy is sequentially first to the Jews then gentiles.
PaulÕs mission strategy was made clear in the missional sequence of Òto the Jew
first, and also to the GreekÓ (1:16; 2:9-11). This strategy was also
exemplified in his personal efforts (Acts 9: 20-22). In his first itinerary
mission trip (Acts 13:5, 14, 42; 14:1; 15:21), Paul was resisted, slandered and
persecuted (Acts 13:44-49) and even stoned (Acts 14:19). He announced that he would turn to the
gentiles (Acts 13:46-49). However, again he returned to the Jewish synagogues
on his second itinerary trip (Acts 17:1, 10, 13; 18:4-5, 19). Even on his third
mission trip (Acts 18: 26; 19:8, 17), Paul continued preaching Òto the Jews
first, and also to the Greek.Ó This consistent mission strategy and personal
policy is expounded in great detail in Romans 9 to 11.
The power of the gospel is well demonstrated by
PaulÕs experience of repentance and
salvation, mentioned repeatedly in his letters (Eph. 3:1-13; 1 Cor.
15:9-11; 1 Tim. 1:12-17). In
Romans, he points out that all men have sinned, but all have access to GodÕs
grace through faith (Rom. 3:21-31; 5:1-2; 21), regardless of whether they are
Jews or Gentiles. Paul also emphatically declares the efficacy of the gospel as
universal (vv 3:21-31), but beginning with the Jews and expanded thereafter.
ÒSet apart as an
apostle for the Gentiles,Ó Paul made the will of God his priority, but not
without mission strategy and practical movements. According to the will of God,
Paul was Òcalled [to be] an apostle, separated unto the gospel of GodÓ yet he
made great efforts to preach the gospel. Although Paul was Òthe apostle of the
GentilesÓ(11:13), as Gillian observes, ÒPaul never lost the vision for his own
people. He could not forget that the MessiahÕs kingdom was intended primarily
for themÓ (Gillian 1983:30).
In Romans 1:3, Paul
notes that Jesus was a descendent of David. Paul was aggressive in reaching his kinsmen who resisted the
gospel. Moved by the Spirit and with the gratitude of a debtor, he endeavored
to proclaim the gospel to all nations (1:14-15; 9:1; 15:17-210. But his heart-felt passion for his
kinsmen was deep and solid (chapters 9-11), bringing them the gospel even at
the risk of his own life (15:31). (Wan 2005:3)
The second element
of PaulÕs personal mission policy is to conduct pioneer work
without duplicating what others had done
(Rom. 15:20). Therefore his anticipated visit to Rome is very important to his
mission strategy. He desired to win the partnership with individuals and the
congregation in Rome (Rom. 15:22-29) for a westward movement based in the
capital, launching beyond Rome to Spain.
Rome, as
the capital of the Roman Empire, was the cultural, political and military
center of the time, therefore strategic for gospel outreach. The church in Rome
had grown (1:8, 13) with the potential to become the center of the western
church and the base for a westward expansion of the gospel. Roger E. HedlundÕs suggestion is
helpful, that PaulÕs vision of mission was universal; yet his strategy was to
use urban centers (Strauss 2003:462-463) as his
missionary base. Rome as the capital was strategic to PaulÕs missionary plan.[7]
Paul was motivated Òto win obedience from the
GentilesÓ (Rom. 15:15-16); therefore he was determined to launch out to new
frontiers (Rom. 15:20). He wanted the church in Rome to partner with him in his
missionary ministry westward (Rom. 15:25, 28-30). PaulÕs ministry of preaching the gospel included Òevangelism and church
plantingÉchurch nurturingÓ (Strauss 2003:463-464) and his ministry in the
eastern Mediterranean region was his way of Òfulfilled the gospelÓ (Bowers
1987:186.) from Jerusalem to Illyricum (Rom 15:18-20).
The first
part of Romans (1:17-11:36) is PaulÕs extensive exposition of the gospel that
will become the basis of its missio-relational application in the second part
(12-16). The following quotation
bears out this point clearly:
ÒSo,
it is significant that he begins and ends his great missionary exposition of
the gospel (which he hopes to take to Spain and invites the church at Rome to
support him in doing so) with a summary of his lifeÕs work as being aimed at
achieving Òthe obedience of faith among
all the nations.Ó (Wright 2006:527)
A RELATIONAL READING OF
ROMANS
This study uses the same framework of vertical and
horizontal relations modeled by Christopher J. H. Wright (2006:208-211), but
focusing on selected themes and texts in Romans. The theological understanding of Paul in Romans (i.e. the gospel,
salvation and grace) provides the basis for a relational reading of
Romans. With the aid of a Òrelational frameworkÓ (Wan 2006a, 2006b, 2007) and a
relational interpretation of Ògrace,Ó Romans can be divided into two major
sections:
Figure 4 –
Outlining Romans Relationally
Figure 5 illustrates this approach in Romans in
terms of Òrelational gospel,Ó i.e. a relational understanding of the gospel.
Figure 5
– Directional outline of Romans - ÒRelational GospelÓ
On the
point of Òrelational gospel,Ó Gilliand (1983:34-35) observes that there is a
Òdual themeÓ in all of PaulÕs epistles, Òwhat God does for people andÉhow
people respond to the divine initiative.Ó The references in Romans are listed
below:
Figure 6
– Relational Gospel in Romans: Dual-directional Understanding[10]
The
Òrelational gospelÓ began with GodÕs grace vertically and it requires personal
faith vertically from believers Òin Christ JesusÓ (Rom 3:26, Gal 2:16). Faith is the way a believer expresses
his Òtotal response to the love of GodÓ[11] and GodÕs grace for sinners.
The key
concepts for salvation in Romans are all relational: ÒjustificationÓ (4:25;
5:16), ÒredemptionÓ (Rom 3:24), ÒadoptionÓ (8:23), ÒreconciliationÓ (5:10-11;
11:15) and Òin ChristÓ (3:24; 8:1,2,39; 9:1; 12:5; 16:3,7,9,10). In PaulÕs life and writings, Òthe heart
of the gospel will always be found to derive from the action of God, through
graceÉÓ (Gilliand 1983:49).,
Paul sometimes
uses the word ÒjustificationÓ and ÒreconciliationÓ interchangeably, as
illustrated in Rom 5:9-10, Ònow justified by his bloodÓ and Òwe were reconciled
to God by the death of his son.Ó ÒJustificationÓ is a favorite term of scholars who are
Òdoctrinal and rationalistÓ inclined when studying Romans. Their emphasis is on
the ÒforensicÓ aspect of ÒjustificationÓ at the expense of the relational
dimension of the word. Martin (1981:37) is helpful in clarifying that
ÒjustificationÓ indicates broken interpersonal relationships that have now been
put right.
Relational reading of
Romans: prologue (1:1-17) and conclusion (chapter 16)
A simple
relational reading of the prologue of Romans (1:1-17) can be
listed below:
á
Relational call: Òcalled to be an apostle, separated unto the gospel
of GodÓ (1:1)
á
Relational gospel source: Òpromised by his prophets,Ó Òof the
seed of DavidÓ (1:2-3)
á
Relational gospel effect: Òwe
have received grace,Ó ÒI am Éthe gospel to youÓ (1:4-17)
Paul
defines his apostolic mission in Romans 1:5 and repeats it again in 16:26
(Wright
2006:247). The thematic verse for
Romans, 1:16, serves as a prelude to ÒPaulÕs full exposition of the gospelÓ that
forms the framework for a relational reading of Romans. (Wright 2006:180, 208-215)
The
extensive personal greetings that conclude the book of Romans, chapter 16, can
best be explained in terms of PaulÕs missionary strategy of Òpartnership of the
gospelÓ with individuals and churches in Rome (Rom 15:22-29). The personal
greetings in just Romans 16 is strikingly intentional and more extensive than
greetings found in all other Pauline epistles combined. (Wan 2005:2)
Relational reading of
Romans: gospel partnership of Paul and the Christians in Rome
When penning Romans, Paul had not visited
the church in Rome, located in the
capital of the Roman Empire and therefore strategic
in the plan of westward outreach of the gospel. Paul ÒpurposedÓ to come to
Rome, but was not successful (1:8-13). So he wrote this letter to announce his
travel plans and to ask the believers there to pray for him (1:8-10). He
intended to get there after urgent business was properly handled (1:11-13), and
be sent to Spain from there (15:23, 28).
The figure below shows the horizontal relationship between Paul and the
churches in Rome.
Figure 7 — Horizontal
relationship: Apostle Paul and the Church in Rome
More than winning converts
and sharing spiritual blessings with those in Rome (Rom 1:11-13), the intention
of PaulÕs systematic coverage of ÒgospelÓ and ÒgraceÓ in Romans 1:18-15:13 was
to prepare Òthese believers in every way possible, especially in the right
belief, to rise to the challenge and become a missionary center (Rom 15:24,
28)Ó (Gilliand 1983:32)
Relational reading of
Romans: the gospel of reconciliation[12]
(Rom 5:10-11; 11:15) and the Lordship of Christ
One
form of the vertical relationship found in Romans is ÒreconciliationÓ between
the just God and fallen man. The gospel of reconciliation is a relational
reality as described by Gilliand (1983:25):
ÒReconciliation that comes by the means of grace describes salvation in
its simplest terms. Men and women are brought into harmony with God through a
voluntary act on GodÕs partÉÓ
Paul became a
changed person after his confrontation with the resurrected Lord who reconciled
the persecutor Saul to begin Òa ministry that always took its message and
strength from the reality of a reconciling gospel.Ó (Gilliand 1983:29)
The Hellenistic
world of the Greek is full of their gods. The gospel of reconciliation takes on
a new meaning when viewed from a Hellenist perspective:
ÒThe gospel is a
message of restored relations, and it is this that Paul deals with in Romans
5:6-11 and in II Corinthians 5:18-21. For the Greeks reconciliation was
all-encompassing. The whole world of the convert is indeed changed as a result
of the deeply personal nature of the harmony that has been restored between a
sinful man or woman and his or her God. Those who were once outright ÔenemiesÕ
of God and had every right to fear the consequences of the wrath of God are now
at peace and are saved by the initiative that God took through Jesus Christ
(Rom. 5:6-11).Ó (Gilliand
1983:100)
Another form of the vertical relationship found in Romans is the
ÒlordshipÓ of the
risen Jesus over Paul since his conversion
(Act 9:4), the new Christian (Rom 10:9) and to be Òaffirmed over all people,
both the dead and the living (Rom 14:9),Ó Òextends over both the lives of
people and the world in which they liveÓ (Rom 10:9) (Gillian 1983:26, 51).
To Paul, the lordship of Jesus over Òthe worldÓ is a relational
understanding. As
G.E. Ladd in A Theology
of New Testament. (Grand Rapids: Eerdmans. 1974:397-399) explained, the word ÒcosmosÓ (Òthe worldÓ) as used by Paul referred to the universe
(i.e. the totality of all existsÓ (Rom1:20), the inhabited earth and the
dwelling place of man (1:8; 4:13), mankind (i.e. the totality of human society)
and angels (3:6, 19; 11:5). He
explicitly stated that ÒIt is not merely the world of men but the worldly
system and the complex of relationships that have been created by men.Ó
Relational reading of
Romans: ÒindebtednessÓ (Rom 1:12; 8:12; 13:8; 15:27)
The
term Òopheilete,Ó is used four times
in Romans with multiple meanings that can be described in terms of vertical and
horizontal relations spiritually, socially and missiologically.
á
ÒDebtÓ in mission outreach - Rom 1:14
Paul
freely received ÒgraceÓ from God (Òreceived grace and apostleshipÓ Rom 1:5). He wishes henceforth is to pay back his vertical
ÒdebtÓ by sharing the gospel horizontally with Greeks and Gentiles, wise and
unwise (ÒI am debtor both to the Greeks, and to the Barbarians; both to the
wise, and to the unwise – Rom 1:14).
Paul
took many concrete steps to pay the Ògospel debtÓ to those in Rome: praying for them (Rom 1: 8-10),
planning to pay them a visit (Rom 15:22-24), sharing with them spiritual
blessings (Rom 1:11), etc. PaulÕs strong passion for the lost, his sacrificial
service, suffering for the sake of the gospelÉare characteristics of a ÒdebtorÓ
striving his best to pay back what he owed vertically to GodÕs grace and
horizontally to serve others.
á
Not ÒdebtorsÓ to the flesh spiritually – Rom
8:12
A
gospel-transformed individual is not obliged to the flesh (ÒTherefore,
brethren, we are debtors, not to the flesh, to live after the flesh.Ó –
Rom 8:12). His experience is described in Rom 8:10, ÒAnd if Christ be in you,
the body is dead because of sin; but the Spirit is life because of
righteousness.Ó Vertically Òthe
Spirit of him that raised up Jesus from the dead dwell in youÉquicken your
mortal bodies by his SpiritÓ (Rom 8:11). A gospel-transformed individual is a
Òson of GodÓ Éled by the Spirit of
GodÓ (Rom 8:14) and ought not be ruled by the ÒfreshÓ as if he is a ÒdebtorÓ to
the fresh (Rom 8:12).
á
ÒDebtÓ as the practical way to love - Rom 13:8
Horizontal relationships within the community of gospel-transformed
individuals are is to be characterized by ÒloveÓ (ÒOwe no man any thing, but to love one anotherÓ - Rom 13:8). ÒLibertyÓ misused will result in Òhurting your brotherÉno
longer acting in loveÓ (Rom 14:15). ÒLibertyÓ can divide the weak from the
strong (Rom 14) but ÒloveÓ (Rom 13:8) will bind gospel-transformed individuals
together. ÒLoveÓ is to be practiced with an attitude of a ÒdebtorÓ who after
receiving the ÒloveÓ vertically from God is then obliged to ÒloveÓ the brethren
horizontally as a way to pay back. ÒHow PaulÕs injunctions to love stand out!
They cover all attitudes, judge all motives, and guard every action. The
individual Christian is to learn love because he has been changed by love. Love
is characteristic of the Spirit and Spirit is the source of love (Rom 15:30;
Gal. 5:22).Ó (Gilliand 1983:130)
á
ÒDebtÓ from spiritual blessings - Rom 15:27
Horizontal relationships of those who are
recipients of spiritual blessings are is marked as ÒdebtÓ - ÒIt has pleased them verily; and their debtors they
areÓ (Rom 15:27). Both the Jerusalem saints and believers in Rome are
recipients of GodÕs grace from God vertically. Yet horizontally believers in
Rome have been spiritually blessed by the suffering saints in Jerusalem and thus
are ÒdebtorsÓ to them spiritually. Now they are to share horizontally to meet
the material needs of those in Jerusalem.
Relational reading of
Romans: the truth of ÒgospelÓ and ÒgraceÓ
Paul
experienced firsthand the grace of God and the truth that the gospel is Òthe
power unto salvationÓ (Rom
1:16) thus to him the gospel is Òtruth about a living ChristÉThe vibrant
connection between himself (Paul) and the risen Christ amazed and encouragedÉPaul
was to see this life-changing confrontation on the way to Damascus as an
expression of GodÕs loving grace.Ó (Gilliand 1983:23)
PaulÕs
experience of being confronted by the risen Lord, which led to his conversion,
calling and commission,[13]
is closely linked to his theology. ÒPaul made personal relationships between
men and God a basic theme in his theologyÉIt is impossible to imagine the
message of Paul without the idea of grace at the center.Ó (Gilliand
1983:25) The figure below lists
references in Romans and the relationship between Christ and Paul.
Figure 8
— Vertical relationship of the Gospel: Christ and Paul
PaulÕs
self-identity is ÒI am an apostle to the GentilesÓ (Rom 11:13) as distinct from
other apostles, if viewed in the light of Gal 1:15-16:
ÒGodÉchose
me even before I was born, and called me to serve himÉhe decided to reveal his
Son to me, so that I might preach the Good News about him to the GentilesÓ
For
Paul, this ÒgraceÓ (Rom 15:5) is a personal experience of transformation from being
a persecutor of the Òrisen LordÓ to becoming an apostle to the gentiles.
Similarly, it is ÒgraceÓ that the gentiles are collectively Ògrafted inÓ as
wild shoots (Rom 11:17), while the Jews have been Òbroken offÓ the tree of
Abraham. Thus the truth of ÒgraceÓ introduced in Romans and the imagery Paul uses
(Paul personally and the gentiles collectively) are more suited for a
relational interpretation than doctrinal or rationalist interpretation.
ÒThe ruling impulseÓ of PaulÕs life was Òto carry
JesusÕ Good News of universal grace far and wideÓ (Gilliand 1983:30) and his
sacrificial ministry for the gospel is his way of relationally reciprocating
the grace received.
In addition to the comments on ÒgospelÓ and ÒgraceÓ
shown in Figure 5 above, Òthe obedience that comes from faithÓ of Rom 1:5 and
16:26 is to be reconsidered relationally. We can see that Òthe obedience of
faithÓ is exactly what Abraham demonstrated in response to GodÕs command and
promise.
ÒFaithÓ and ÒobedienceÓ are the two words that are
most definitive of AbrahamÕs walk with GodÓ (Wright 2006:247). The gospel of
grace from God vertically downward to man is to be responded vertically upward
by man to God by faith and obedience. Wright in the quotation below articulated
well this relational perspective:
ÒSo
Paul sees Abraham not only (as all
Jews did) as the model for what should
have
been IsraelÕs covenantal response to
God but also as the model for all the
nations who would be blessed through him. We can summarize this double
message thus: The good news of Jesus is the means by which the nations will be blessed through PaulÕs
missionary apostleship; the faith and obedience of the nations will be the
means by which they will enter into that blessing, or indeed in Abrahamic
terms, Ôbless themselves.ÕÓ
(Wright 2006:248) (italic – original)
Relational
reading of Romans: PaulÕs priestly service
From
Rom 15:14-16, one can glimpse the Òrelational gospelÓ in
terms of PaulÕs Òpriestly
serviceÓ (Strauss 2003:459) to the
Gentile nations (15:15-16). His vertical relationship with God resulted in him
being a servant of the gospel (Rom 1: 1-17). All these are closely tied with
his own conversion, calling and consecration, filled by the Spirit and
commissioned to be the bearer of the gospel to the region beyond (Act 9:10-17).
Paul
Òpictured his ministry among the GentilesÓ (horizontal dimension) as Òan act of
worship, similar to that of an Old Testament priest bringing a burnt offering
to the altarÓ (Strauss 2003:460) (vertical dimension). Paul was accompanied by representatives
of Gentile churches in his journey to Jerusalem (Act 20:4-5) (horizontal
dimension) and may be considered by Paul as Òa token and a seal of his own
greater and more far-reaching sacrifices to GodÓ (Strauss 2003:460) (vertical
dimension).
ÒAs
a priest, Paul had simply been the agent of GodÕs workÓ (vertically) in his
ministry of Òbringing about the obedience of the Gentile nationsÓ unto God
(vertical and horizontal dimensions combined).
Vertically
PaulÕs apostolic calling is to be set apart for the gospel (Rom 1:1 & 1 Cor
1:17) and his subsequent service in the gospel (Rom 1:9) is horizontally
ministering to Jews and nations in his entire life. PaulÕs priestly ministry of
evangelism is found in Rom 15:16, Òthe only place in the New Testament where
anyone speaks of their own ministry in priestly termsÓ (Wright 2006:525).
Relational
reading of Romans: the Trinity
It is impossible to review the many passages in
Romans dealing with the vertical relationship between the Trinity and
Christian; the figure below is only a sample from Rom 8.
Figure 9
- Vertical relationship: Triune God and Christians in Ro 8
Paul uses the term ÒphiladelphiaÓ only twice (i.e. earthly
and friendly love,
Rom 12:10; 1Thess 4:9); but he uses ÒagapeÓ extensively elsewhere. The self-giving love of the Triune God moves
towards man vertically as the basis of self-giving love among gospel-effected
individuals moving horizontally.
Figure 10 — Pattern of the ÒSelf-giving
LoveÓ of the Triune Godhead
God accepts hostile
humankind into his holy fellowship and thus sets a pattern for people to deal
with one another. Miroslav Volf
(1996) conducted an extensive study on the social significance of Òthe divine self-sacrificeÓ
(i.e. God embraced rebellious mankind into
a divine fellowship and is the model of horizontal relationship within humanity,
1996:20) (Volf 1996)
Relational
reading of Romans: the Cross and the Christian
The
Òcentrality of the crossÓ in Christian mission is well developed by Wright
(2006:312-323) and Romans
provides plenty of data to support it. ÒThe crossÓ is the center of PaulÕs
concern relationally in Romans as shown in the figure below:
Figure 11 —The Cross: God-man
vertical relationship
To
Paul, Òthe crossÓ is the death of Jesus and believers are to joint Jesus first in
his
death then resurrection.
Christians are spiritually dead because of disobedience and sin (Rom 6:8, 11;
Eph 2:1, 5) but are now alive to God. Thus for Paul Òthe crossÓ is a relational
reality, not merely a propositional understanding. The figure below shows the vertical relationship between
Christ and Christians.
Figure 12 - Vertical relationship: Christ and Christians
Since
the fall began with Adam (Rom 5:12-16), Òhumanity is a prisoner of war (Rom
7:23);Ó(Martin 1981:58-59) but in Christ (vertical relationship) there
is justification and life (Rom 5:17-21). In fact, the entire created order is
awaiting the full salvation (Rom 8:18-25). Therefore, there is more Òin the
biblical theology of the cross than individual salvation, and there is more to
biblical mission than evangelismÓ (Wright 2006:314). Deriving from Rom 8:18-25,
Wright proposed that the theology of the cross is cosmic, holistic and social
in scope (Wright 2006:312-316).
Figure 13 —ÒThe CrossÓ -
Horizontal relationship between Paul & his kinsmen
In
the concluding chapter of Romans, we find a case study for Òthe crossÓ in the
life- story of Aquila and Priscilla. They were political refugees from Rome and
hosted missionary Paul, even saving his life in Corinth. They were transient church workers and coached
Apollos in Ephesus. Later they
founded a house church in their home in Rome (Act 18; Rom 16:3-5). PaulÕs commendation on their practice of
Òthe crossÓ is listed below.
Figure 14 — Horizontal
relationship of Òthe crossÓ— Pricilla and Aquila
Relational
reading of Romans: the gospel-effected community
The gospel is not merely a matter of vertical
Òpersonal guilt and individual forgivenessÓ (Wright 2006:314). It has also a horizontal
or social dimension that should not be overlooked. This social or horizontal dimension is vividly described below:
ÒSin
spreads horizontally within society and sin propagates itself vertically
between generations. It thus generates contexts and connections that are laden
with collective sin. Sin becomes endemic, structural and embedded in history.Ó
(Wright 2006:431)
PaulÕs teaching about the
church in Rom 12:4-5 is best described in the vertical relationship to the
Head (Òin union with ChristÓ) and
horizontally to one another as Òmembers of the bodyÓ (12:5).
Figure 15
- Horizontal
relationship of gospel-effected individual
The
aggregate of gospel-transformed individuals are to live out the unmerited
ÒgraceÓ
collectively in community, demonstrating the power of the gospel horizontally
in real life practice. [14]
The various
spiritual ÒgiftsÓ (charistmata, Rom
12) are to be understood as unmerited endowment vertically from God and to be practiced
horizontally in service (diakonia) within
the context of the church.
In Romans 12:1-8,
Figure 16 below shows the vertical and horizontal relationships of the
transformed individuals living collectively in community. They work out ÒgraceÓ received in
Òrelational realityÓ (see earlier publications on Òrelational realism,Ó Wan
2006b. Wan 2007)
Figure 16 - Gospel-transformed
Individuals in Community: Rom 12: 1-8
4. CONCLUSION
In this study of the Epistle to
Romans, the author has employed a
missio-relational reading, complementary to other approaches, to gain
missiological understanding and demonstrate the viability of a relational
approach. A missiological reading of Romans was carried out
by identifying the double
motifs: Òthe gospelÓ and ÒmissionsÓ and PaulÕs self-identity as Òa missionary
to the gentiles.Ó A relational approach was demonstrated to be helpful in
studying the themes of Òrelational gospel,Ó Òindebtedness,Ó PaulÕs Òpriestly service,Ó and gospel-effected relationships
vertically and horizontally.
The missional aspects of Romans have been
highlighted for readers in the post-Christian west and relational insights are
introduced for the post-modernists who are starving for personal and communal
relationships.
LIST OF REFERENCE
Bowers, W. Paul. ÒFulfilling the Gospel: The Scope of the
Pauline Mission,Ó Journal of the
Evangelical Theological Society (1987), 30:186.
Cranfield, C.E.B. The Epistle to the Romans (Edinburg: Clark, 1979), 1:441.
Gilliand, Dean S. Pauline Theology & Mission Practice. Grand Rapids: Baker, 1983.
Hedlund, Roger E. God and the Nations: A Biblical
Theology of Mission in the Asian
Context. 2002.
Martin, Paul P. Reconciliation: A Study of PaulÕs Theology. Atlanta: John Knox, 1981.
Miroslav Volf, Exclusion & Embrace – A
Theological Exploration of Identity, Otherness
and Reconciliation. Nashville, TN: Abingdon Press, 1996.
Tomson, Peter J., Paul and the Jewish Law: Halakha in the
Letters of the Apostle to the
Gentiles. The Netherlands, 1990.
Wan, Enoch ÒRelational
Theology and Relational Missiology,Ó Occasional Bulletin,
Evangelical
Missiological Society. (Winter 2007), 21:1, p.1-7.
Wan, Enoch with
Mark Hedinger. ÒUnderstanding
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2006a).
Wan, Enoch. ÒMissionary strategy in the Epistle to the
Romans,Ó To the End of the Earth,
Hong Kong Association of Christian Missions Ltd. (July-Sept., 2005):1-2. (in Chinese)
Wan, Enoch. ÒThe
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