INTRODUCTION TO THE EPISTLE This Chapter constitutes the introduction to the Epistle. St Paul reveals in it the essence of his whole message. He does not begin with a formal opening that expresses a sweet compliment to the people of Rome. Rather, he writes with wisdom in order to reveal in a few words the ‘Gospel of God’ and its influence in the lives of believers. He also proclaims, in this introduction, his personal relationship with God, his manner of thinking, his wisdom, his mission, and his spiritual longings. Because St Paul desires to oppose the movement of Judaism, he avoids doing so in a negative manner, and he endeavors to touch the hearts in a positive way through a call to desire and seek lovingly the salvation of all Gentiles. He begins by indicating the sins of the Gentiles first. By doing so, he creates a path to attract the supporters of the Judaic movement, (that is those who called for a return to the literal teachings of the Mosaic Law), so that they would not condemn him as a biased person championing the Gentiles over them. Rather, he underlines that he loves all and everyone. 1. The Apostolic Blessingv 1-7 2. An Encouraging Openingv 8-17 3. The Wickedness of the Nationsv 18-23 1-The Apostolic Blessing : St Paul does not deliver the ‘apostolic blessing’ as though it were a formal seal used to mark the introduction to his Epistle. Rather, he delivers the blessing in the Lord Jesus Christ in a manner that is appropriate to the stature of the speaker as well as to the topic of his conversation with the people. We note the following: First: St Paul begins the Epistle by using three designations to identify himself as he says: “:Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,…”, (1). The first designation is ‘doulas’ that is ‘servant’. He probably uses that identity first because he is writing to people who were arousing racial discrimination between converted Jews and converted Gentiles. Since he is a servant of the Lord Jesus Christ, then he belongs to the rank of all believers…for all are servants of Jesus Christ regardless of their previous origins or religions. In the Old Testament, all the holy people took pride in that title for they considered themselves ‘servants of Jehovah’, (Ps 27:9;31: 16; 89:50). Now everyone had become qualified to bear the title of ‘servant of Jesus Christ’ since all have come to live through Him and enjoy His righteousness and holiness. Believers boast and take pride in no one else but Him, and that is something they all share in common. With this in mind, we note that this designation was used more specifically to refer to those who had leading roles in the story of redemption due to their submission and service to Jehovah. Examples of such leaders are: Moses (2 Kings 18:12), Joshua (Judges 2:8), and Abraham (Ps 105:42). Since St Paul has been ‘separated unto the gospel of God’ then he is fulfilling a role in the history of redemption. That role is an extension of the role played by the fathers and prophets in the Old Testament….consequently, it is appropriate for the converted Jews to listen and accept his message without misgivings or opposition. 29 The second designation St Paul uses to identify himself is ‘called to be an apostle’…he does not use the word ‘apostle’ but rather ‘called to be an apostle’ because the theme of this Epistle is the ‘invitation to the Gentiles to the faith’, and in the same manner that the Jews had been invited in the past. St Paul feels thankful that God has called him to be an apostle. Even in his earlier faith, he had been among those invited. Now having accepted to carry the Cross, he considered himself ‘called’ to the ministry…it is as though we cannot be praised for bringing ourselves to accept and have faith or in our witnessing for the Lord…whatever our ecclesiastical affiliation might be…all recognition and praise on that account belongs to Him who has invited or ‘called’ us. The third designation St Paul uses is ‘separated to the gospel of God’…the word ‘separated’ in this expression is equivalent to the Aramaic word ‘berissee’ or ‘pharrisee’ which means ‘separated’. It is as though his first separation had prepared him for his new second one. This would not be the separation of the deadly literal law which was established upon self pride and vanity. Rather, this would be a ‘spiritual separation’ based upon preaching and separation in order to be dedicated to preach and minister the gospel of salvation to the whole world. In using these three designations, St Paul proclaims himself to be ‘a servant’: his life is an extension of the lives of God’s servants who have struggled in the Old Testament in accordance with the history of salvation. He undertakes his apostolic and missionary role in answer to a divine ‘call’ and not out of his own goodness. He has no work or goal other than to present ‘the gospel of God’ to every single person if possible. St John Chrysostom comments on these three designations as follows: [‘Paul, a servant of Jesus Christ’…he considers himself to be the servant of the Lord Jesus Christ in more than one way; for there are many ways of serving: there is one that is the result of the creation and which is evident in these verses: ‘…for all are thy servants’, (Ps119:91); and “.. Nebuchadnezzar the king of Babylon, my servant” (Jer 25:9)…indeed the created is servant to his Creator and Maker. There is also the ministry that is inspired by faith as these verses reveal: “But God be thanked, that though you were the servants of sin, yet you have obeyed from the heart that form of doctrine which was delivered you. And having been set free from sin, you became slaves of righteousness”, (Ro 6: 17, 18). Moreover, there is another kind of service that is based on submissive work, and we are told that “Moses my servant is dead”, (Joshua 1: 2). It is true that the Jews were slaves, but Moses was a slave in a specific sense which made him sparkle brilliantly among the congregation. Similarly, St Paul was a servant in all these (three) forms of an amazing slavery. He uses the title as an honorable one in the words ‘a servant of Jesus Christ’…, ‘called to be an apostle’. He uses these designations to identify his nature throughout all his writings: Being ‘called’, he displays his faithfulness; and his availability- not because of his own incentive- but because he was called and he responded. Similarly, he invests the same features to believers as he says that they are ‘called to be saints’. However, while they are called to be believers, he has been granted- besides that- a different designation known as ‘apostleship’. This is an issue that carries loads of blessings which exceed the greatest and most sublime gifts…Indeed, St Paul proclaims aloud and glorifies apostolic work in these words: ‘Therefore we are ambassadors for Christ, as though God were pleading through us’, (2 Cor 5:20). ‘…separated to the gospel of God’,: Just as in the home everyone is entrusted with a certain task, similarly in the Church different tasks 30 are assigned. We believe that in this passage the Apostle is implying that he has been assigned this task, not only by the present members, but that it had been assigned to him ever since time began. This is an issue that Jeremiah the prophet speaks about when he says that God said about him: “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jer 1:5). Since St Paul was writing to a city characterized by vainglory, everyone strutting boastfully, and he writes to express in every possible manner that he has been chosen to be an apostle by God; and that God is He who called and separated him1]. Second: St John Chrysostom comments on the words: “separated to the gospel of God” in these words: [St Paul speaks about the gospel of God in order to bring joy to his listeners from the start (for the word gospel means joyful proclamation). He would come with news that would not sadden them as former prophets had done. In the past, they had come to reprimand, condemn, and severely reproach them; but he would come with joyful news- that is with the ‘gospel of God’-that contains countless treasures of established and unchanging blessings2]. Third: St Ambrose uses this expression, along with other writers, (2 Cor 13:14), to respond to the followers of Arius who proclaimed that the Father is greater than the Son. They supported this claim by stating that the Father is always mentioned first. In this verse, however, the apostle mentions the Son before the Father, as he says: ‘...the servant of Jesus Christ’ first and then he follows by ‘separated to the gospel of God’…this is an indication of the Divine unity3. In the same article, St Ambrose says that St Paul, who cautions us against worshipping nature, is concerned with worshipping the Lord Jesus Christ. By calling himself ‘a servant of Jesus Christ’ he indicates that He is the Creator and not a created being4. Fourth: St Paul is committed to confront the Judaic movement which delays the propagation of the Gospel among the Gentiles. He therefore seeks to confirm to converted Jews that he does not support any Gnostic ideas which some had introduced. These had become more widespread among the Marcarians later on in the Second Century and these disregarded and even scorned the Old Testament. Therefore the Apostle seeks to clear himself of these erroneous ideas by proclaiming that the ‘gospel of God’ for which he has been ‘separated’ is just a fulfillment of God’s ancient redeeming plan. He explains that the Old Testament also constitutes a partial fulfillment of that plan by saying: ‘which He promised before through His prophets in the Holy Scriptures’. Indeed, the men of old and the prophets yearned eagerly for what he preaches, and his message is a fulfillment of their holy prophecies. Just as the core theme in St Paul’s Epistle is ‘the Lord Jesus Christ, the Son of God’, so is the Lord the focus of men’s ministry in the Old Testament. Prophets prophesied about Him, and through Him we have received the promise in the Holy Scriptures (the Old Testament). St Paul probably wants to confirm that he would never forget that the prophets came from the Jews, and that they are the ones to whom the Law 1 In Rom, hom 1 2 Ibid 3 Of the Christian Faith 5:9 (115) 4 Ibid 1:16(104) 31 and the Holy Scriptures were delivered. Indeed, what they had received has prepared the way for the redeeming Messiah. St John Chrysostom comments as follows: [When God wishes to do great deeds openly; He announces them a long time ahead. He does so in order to prepare mankind to listen and accept them when they become fulfilled. St Paul speaks about ‘the Holy Scriptures’ because the prophets did not only speak but they also wrote what they said. Moreover, they performed deeds which were shadows of things to come. For example: Abraham who offered Isaac; and Moses who lifted up the snake, spread his hands to conquer giants, and offered the lamb of the Passover1were shadows of things to come]. Fifth: Since the Epistle, in its totality, is a proclamation of the ‘gospel of God’, St Paul identifies that gospel in the introduction as follows: “…Concerning his Son Jesus Christ our Lord, which was born of the seed of David according to the flesh; and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead”. Therefore our gospel is to accept ‘our Lord Jesus Christ’. He is the ‘Son of God’, as the Apostle repeatedly confirms, and through Him we are granted to be God’s children. He is the Son with whom we become united and therefore become transformed from a status of slavery into ‘sons’ by baptism. Ultimately, God finds His pleasure and joy in us …this is the crux of the whole message. In this manner, St Paul confirms that the Lord Jesus Christ is a descendant of David according to the flesh. He primarily seeks to encourage and attract his hearers to his message; therefore he could not ignore the fact that the Savior of the whole world was incarnated and descended of them. Another consideration was the need to confirm that in Him all the prophecies were fulfilled, especially the ones stating that He would be the son of David Who would sit on the throne of his Father in a heavenly spiritual kingdom (Matt 12:9; Jn 12:13; Lk 1:23; 2 Thes 2:8). St Cyril of Jerusalem comments: [Therefore accept the one born and descendent from David, and obey the prophecy that says: “And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek”, (Isa 11:10)2]. This is He who is the descendent of David and of’ Whom it has been said: “I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever”, (2 Sam 7:12, 13). St Augustine3 comments: ‘The descendent of David who built a divine home is the Lord Jesus Christ and not Solomon, for the Lord built an altar for God that is not made of wood or stone but made of the flesh- in other words, it is made up of believers of whom the Apostle says: “Know ye not that ye are the temple of God, and that the Spirit of God dwells in you?!” (1Cor 3: 16). It is the Lord Jesus Christ and not Solomon who has established His kingdom for ever according to the divine promise, (2 Sam 8:13). St John Chrysostom and other Eastern fathers point out that St Paul’s use of the word ‘declared’ carries the meaning of ‘announced’ or ‘revealed’. They explain that the first Church could not proclaim Him as the Messiah and Lord except after His resurrection, (Acts 2:34-36; Phil 3:10; 1Cor 15:45). We also have noted that point clearly in our study of the Gospel according to St Mark, where the Lord Himself disguised His 1 In Rom. Hom 1 2 Cat. Hect.12:23 3 City of God 17:8 32 Divinity and requested His disciples not to reveal His identity until he had risen from the dead. His resurrection is the ultimate confirmation that He is by nature the Son of God. Accordingly, St John Chrysostom comments: [In what way can I then proclaim Him? He has been discovered, announced, and confirmed through the feelings and testimony of everyone. This was conveyed through the prophets, as well as through His astonishing birth according to the flesh, through the powerful miracles, through the Spirit granted to the sanctified, and through the resurrection through which He has laid an end to the tyranny of death1]. Sixth: St John Chrysostom says that the Apostle, after having stated that he has been separated to the gospel of God, goes on to speak about the incarnation of the Son of God through the seed of David so that we would accept Him. Consequently, He would lift us up to His heavenly mysteries. Without the divine incarnation and without humility, we would be unable to arise to His heavens. In that context, he says: [Anyone, who wishes to lead mankind to the heavens by the hand, needs to lift them up from below; and this is how the (Divine) plan functions. The same manner was used by the Lord in presenting His teachings; and His disciples have adopted the same strategy in order to guide us to the heavens2]. St Ambrose comments: [According to the flesh, He became a descendant of David. Yet He is God born of God (the Father) before the world ever existed3]. St Gregory of Nazinzea also comments: [He was considered a descendent of David. This could lead you to assume that man had been honored, (since He came as a man and of a man’s lineage). However, a virgin gave birth to Him, and consequently a woman has been honored too4]. Seventh: Having recorded the name of the writer and his titles by indicating his call to apostleship and his evangelical mission, and having revealed the implication of the gospel of God for whom he has been separated; St Paul goes on to record the names of those he is addressing and their response to this divine message. He states: ‘through whom we have received grace and apostleship, for obedience to the faith among all nations, for His name: among whom you also are the called of Jesus Christ. To all who are in Rome, beloved of God, called to be saints’. ( 5- 7). Before engaging with them in any conversation related to the conflict between the converted Jews and the converted Gentiles, the Apostle undertakes the task of encouraging them all by proclaiming that what he himself had received is due to God’s free gift of grace. This is a gift offered to honor the Lord’s Name, and not due to any virtue in him or in any Jew or Gentile among them. That is the reason behind his words: “through whom we have received grace and apostleship…”. This Epistle repeatedly speaks about the grace of God. St Paul reveals how grace works in his own life, not only transforming him from an unbeliever to a believer, but from one who persecuted believers to a witness and preacher of faith in the Lord Jesus Christ. He also indicates how grace works in the lives of those who have come into the faith –Jews as well as Gentiles. Actually, St Paul does not present a definition of ‘grace’, but he does speak about the power and influence of grace in the life of the Church and of 1 In Rom. hom 1 2 Ibid 3 Of Chris.Faith 3:5 (34) 4 Orat. 37.7 33 each of her members. It is as though the Apostle does not want us to be involved in theoretical and philosophical definitions; for he seeks to bring us to the true knowledge and practical experience of these matters. Similarly, this is the strategy of the Eastern Church as we have found in our study of ‘grace’ in the writings of Origen the Scholar1. What is grace other than that it is a free gift of God? It is the gift of the Father Who, in His great love, gave His only begotten Son as a sacrificial offering to redeem the world (Jn 3: 16; Ro 8: 32). This is the grace of the only Son who has loved me and delivered Himself for my sake. Moreover, He has sent, from the Father, His Holy Spiritthe Comforter –to testify to Him through our lives (Jn 15: 26). The Comforter will teach and remind us of all His words to us (Jn 14: 26). Since grace is associated with the Holy Spirit, therefore the Spirit is the Giver of blessings. At the same time, He is a Gift, for He has come to live in us, abiding within us, for we are the altars of God and His Holy Spirit dwells within us. The Father proclaims His grace through the plan of salvation. The Son proclaims the same grace through carrying the Cross on our behalf; and the Holy Spirit proclaims the same grace through dwelling within us and leading us to accept the redeeming work of the Lord Jesus Christ in our lives. This is the divine free gift of grace that works in the Church in order to grant us all membership in one Body. Now, although each member possesses distinct characteristics yet this does not lead to separation from the Head or from the other members. Through grace, each member has a role and talents. The Holy Spirit distinguished St Paul with the apostleship in order to preach and shepherd people. This grace of ‘apostleship’ motivated him to write to them and to others with authority for he sought to fulfill the work of divine grace in himself as well as in others. Eighth: Since the Holy Spirit had distinguished St Paul with apostleship, therefore by the grace of the Holy Spirit, he is enabled to influence his hearers to accept the faith in obedience and submission. He does not seek to participate in debates and arguments, but worked: “…for obedience to the faith among all nations …”( 5). This is the work of divine grace or the action of the Holy Spirit Himself in the lives of those being served. St John Chrysostom comments as follows: [Note the candidness of the slave. He does not wish to give credit to himself but all credit is given to his Master. Truly, it is the Spirit who grants all that. That is why the Lord says: “I have yet many things to say to you, but you cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth” (Jn 16: 12)…In the Epistle to the Corinthians, St Paul says: “For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit” (1Cor 12: 8); and “…that one and the selfsame Spirit, dividing to every man severally as he will.” (1 Cor 12: 11) 2]. Therefore the grace of God that blessed St Paul with the ‘apostleship’ is the grace that brings obedience to the faithful, not solely to the Jews but to ‘all nations’. St John Chrysostom considers that by saying ‘all nations’ St Paul includes the work of grace in all the apostles and not only in himself. Grace works in everyone and for the sake of all nations. He could have also intended to indicate that although at that time he had not reached out to all nations, yet the work would continue to be carried out even after his death. St John Chrysostom probably believes that the Apostle would continue 1 The Early Fathers of the School of Alexandria (Arabic) 2 In Rom. hom.1 34 to be a minister in Paradise due to his zeal for the salvation of the world through his unceasing prayers on behalf of all mankind. Ninth: St Paul addresses his hearers as ‘the called of Jesus Christ’, for it is thanks to Him who has ‘called’ us to His free grace. He also addresses them as ‘called to be saints’. In the past, the Jews were referred to as ‘holy people’, ( Ezk 12: 16; Lev 23: 2-44), for they were the chosen children of the Holy God, (Lev 11: 24; 19: 2). However, that nation had failed in accomplishing holiness although they were the recipients of the symbols and prophecies. Now that our holy Savior has come, He invites us to enter and be steadfast in Him, so that we might be counted as righteous and saintly through Him. In his tender and fatherly love, St Paul seeks to convey his feelings towards his audience. He tells them that he respects and appreciates them because they are ‘the called of Jesus Christ’( 6), ‘beloved of God’ (7), ‘called to be saints’ (7),…it is as though he is boasting about being a minister and servant to them! St John Chrysostom considers that this invitation to holiness is a great honor which a believer retains even after he has departed from this life. He comments as follows: [Other honors are granted for a period of time, they end with the passing away of the present life, and they can be bought with money…as for the honors that God grantsthe honor of sanctification and of adoption as His children- even death cannot ever destroy these. These make human beings honorable on earth, and this stays with us in our journey into eternal life1]. The mystery of our sanctification is our acceptance of ‘grace and peace’, (5)…the word ‘grace’ was used for a salutation by the Greeks2 , and ‘peace’ or ‘shawam’ was the Hebrew salutation. Now that all have become unified in one body, they not only receive ‘grace and peace’ from one another, but they enjoy these as a divine gift for the one body which includes Greeks and Hebrews together. They have received God’s sublime giftsthat is, His free gifts- which are evident by God’s indwelling and proclamation of his kingdom within them. This has been achieved through the shedding of Blood upon the Cross and His heavenly peace. Mankind has become unified through these with His Creator. Moreover, the flesh has become unified with the spirit, and mankind with his brother regardless of race! St John Chrysostom finds that the Apostle wisely begins by mentioning grace and then peace (Rom1: 5). He says that we cannot enjoy inner peace- when we have rebelliously entered into fierce spiritual wars- unless God’s grace works within us and grants us, through the Lord Jesus Christ, the Spirit of victory and triumph. Then we are enabled to live in real peace and as children of our heavenly Father. This is God’s gift to us, and this is His grace which supports us in this life and accompanies us until it brings us into the Father’s eternal embrace. St John Chrysostom states: [This is a greeting that offers us countless blessings: This (peace) is what the Lord Jesus Christ commanded His apostles to use as the first word to pronounce when they entered into people’s homes, (Lk10:5). Therefore the Apostle begins his message with the blessing of grace and peace. Indeed, a considerable war had been going on and the Lord has put an end to it. Actually, it was a war with different facets and which had lasted for a long time; finally it was brought to an end through the grace of our Lord and not through our own personal endeavors. 1 Ibid 2 Erdman: The Epistle to the Romans, p 25 35 Love brought grace, and grace brought peace. Consequently the greeting came appropriately in this sequence (grace and peace). St Paul prays that they would live in constant and unshaken peace so that the fire of war would not arise once more. He prays that God would establish these matters and says: “Grace to you and peace from God our Father and the Lord Jesus Christ”, (7). O, how amazing is the power of God’s love! We, who were previously enemies and outcasts, have become saints and children! By calling God ‘our Father’, St Paul reveals that his hearers are God’s children, and when he calls them children he reveals the store of all blessings1]. Peace is the gift of God for which we need to pray. The Lord will grant it to us if we possess a holy will. Accordingly St Jerome states: [We need to acquire peace through prayer. It is not available among all people, but only among those who have goodwill…]. St Ambrose notes in these words that grace and peace are attributes of the Father as well as of the Lord Jesus Christ: [As you note, we speak of the one grace which belongs to the Father and to the Son, and the peace of the Father and Son as one. However, this grace and this peace are the fruits of the Holy Spirit. This is in agreement with the words of the Apostle who says: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self control’, (Gal 5:22)2. 2- An Encouraging Opening : The opening words in this Epistle, as well as in all the introductions in the other epistles by St Paul, reveal an important aspect of the Apostle’s approach to his ministry and his daily interactions. In a spirit of wisdom, he provides encouragement and support even when he needs to argue or reproach. Therefore although he discusses in the core of his message the problem of the Judaic movement- which had created many difficulties to the Church- yet he wins those he addresses with his love. Note how he proclaims in the prologue the following: First: His acknowledgement of their faith: “First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world”, ( 8). Clearly, he starts with the positive matters and not the negative ones. He does not mention, for instance, the danger of the Judaic movement or the failings of that nation. Rather, he proclaims their faith which has underlined the need to preach to the whole world, and he offers thanks to God through Jesus Christ on that account. This approach is basic in the theology of shepherding…the need to encourage and support primarily, recommending active and successful aspects in the lives of those being served, before dealing with aspects that are negative or erroneous. St Paul offers thanks to God his Father as a sign of active worship. He does so through the Lord Jesus Christ to make it acceptable…for we can meet the Father and bring to Him the offering of love and thanksgiving only through our Head, the Lord Jesus Christ, Who is the object of the Father’s joy. St John Chrysostom notes two points of interest in this thanksgiving praise: (i) The Apostle offers the first fruits of his work and preaching in the form of praise and thanksgiving to God. He begins his Epistles with thanksgiving, and it is astonishing to note that he offers thanks for the blessings granted to everyone and not 1 In Rom. hom 1 2 Of the Holy Spirit 1:12 (126) 36 only for those granted to himself. This is because he considers that he also benefits from what others enjoy. Consequently St Paul, in this passage, thanks God for the faith of his hearers and considers this to be a personal gain as well. In an attempt to interpret the Epistle of St Paul to the Romans, the Son of Ceasar’s Clerk says: [ This is the opening of the Epistle…it is imperative to offer thanks to the Grantor of blessings; and St Paul is more knowledgeable than anyone of the extent of the blessings which those being addressed had received. This is particularly relevant as he finds that their faith is the fruit of his endeavors. Indeed, this has been his sole aim. By offering thanks because they had accepted the faith, St Paul wishes to teach us to begin our conversation and our work with thanksgiving]. (ii) St John Chrysostom notes that St Paul claims his kinship to God, and comments in these words: [Note how the apostle offers thanksgiving, for he says ‘my God’ and not just ‘God’. This is what the prophets also did as they regarded what belonged to everyone as though it was their personal property. How amazing it is that the prophets did so?! Indeed, God Himself always does that, and He does so very clearly as He claims His kinship to His servants: He says that He is the God of Abraham, Isaac, and Jacob; and as though He was solely available to them1]. Second: Besides revealing the aspects of the success of those he addresses, St Paul proclaims his love towards them through the prayers he offers on their account. He calls God Himself as witness to his deep and broad sentiments towards them as he says: “For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers” (9). He would have been unable to mention in his prayers constantly those whom he was addressing – even though he had not yet actually seen or met them physically- if his heart and thoughts and all his energy were not consecrated and separated totally to God. This is what he means by his words ‘whom I serve with my spirit’. In other words, ‘to Whom I submit myself with all my potentials- spiritual, emotional, and physical- to worship God and enjoy His gospel’ St John Chrysostom comments on these words and clarifies the two following points: (a) While the Apostle preaches the Gospel, he worships God in spirit and in truth: [For our manner of ministry is done not by offering sacrifices of sheep and goats, or by raising smoke or grease, but by a spiritual soul. This is according to the words of our Lord Jesus Christ: “God is a Spirit: and they that worship Him must worship Him in spirit and in truth”, Jn 4:242]. (b) He teaches the Gospel of the Son which is identical to the Gospel of the Father: [ He had previously stated that these were the teachings of the Father; and here he states that these are the teachings of the Son. This is because there is no difference in the two statements; and because the Apostle has learned from the blessed Voice that what belongs to the Father also belongs to the Son, and what belongs to the Son also belongs to the Father. Accordingly, the Lord states: “And all mine are thine, and thine are mine” Jn 17:103]. 1 In Rom. hom 2 2 Ibid 3 Ibid 37 Third: His love is demonstrated practically through his unceasing prayers for them, as well as through his eagerness to see them and deliver to them ‘a spiritual blessing’ which is the Gospel of the Lord Jesus Christ. This would establish and comfort them as much as it comforts him too. It is the Gospel that rejoices the hearts of listeners as well as preachers, and as he states: “Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established. That is, that I may be comforted together with you by the mutual faith both of you and me” ( 10-12). They are truly the object of his love as they preoccupy his thoughts, plans, prayers, and even his actions which have one target: that they might enjoy the spiritual and divine gift; the Gospel of God! And God has fulfilled this spiritual and holy yearning of the apostle but through a sublime divine plan, for he went to them as a prisoner on account of the Gospel, and after having passed through many hardships such as the wreckage of the vessel he was traveling in ( Acts 27:43), and standing before the throne of Caesar (Acts 27: 24). St John Chrysostom comments on the words of the Apostle to the Romans. He explains the Apostle’s great love to preach especially among the Gentiles. He also underlines how he is spiritually wise as he prays ceaselessly while he submits the matter to God who knows what is best for the growth of the Church. St John Chrysostom states that: [He constantly prays even though he does not get an immediate response and this reveals his great love for them. However much he loves them, he submits to God’s will which underlines the depth of his love to God. In another passage, the Apostle says: ‘For this thing I besought the Lord thrice’, (2 Cor12:8).Not only did he not receive his request, but he accepted the denial with great thanksgiving for he looked up to God in all conditions. In the present passage, the apostle’s prayers were answered, yet not at the time they were requested but at a much later time. Nevertheless, the Apostle was not upset. We refer to that so that we might not complain when our prayers go unanswered or when the answers come slowly and after a long time. We are not better than St Paul who was thankful in both cases and submitted himself into the hands of Him who plans all things. He submits totally and just as the clay submits into the hands of the potter, walking wherever God leads Him1]. Fourth: By submitting to God’s will, the Apostle was able to delay his journey to Rome in spite of his deep yearning to go and witness there. He had no earthly goal, for he wanted to go and present a ‘spiritual gift’ which is ‘the Gospel of God’. He expresses his humble submission in these words: ‘That I may be comforted together with you by the mutual faith both of you and me’, (12). In true humility and void of any pretense, the Apostle feels he needs the support of the very people he has set out to serve. He inquires about their needs not only to guide, instruct, and recommend them; but also to reassure himself regarding their faith. They are in need of God’s grace actively working through him, while he is in need of reassurance regarding their faith and consolation. St John Chrysostom comments as follows: [How great is his humble mind! He reveals that he is in need of them rather than that they alone are the ones who need him. He gives his disciples the esteem of teachers by not considering himself of a higher 1 Ibid 38 status. Rather he wholly equates them with himself for they all gain beneficially. In other words, they are mutually comforted by each other. How is that achieved? “by the mutual faith both of you and me”. This is similar to a fire: if a person connects one torch to another, they will glow more brightly and strongly and all will give light. This also happens naturally among believers1]. St John Chrysostom also states: [The Apostle says these words not as someone who needs any assistance from them, but as someone avoiding to appear as too harsh or violent and reprimanding. That is why he says that he needs them to comfort him. Some might claim that he could find comfort as he rejoices on account of their growing faith. This is what St Paul needed to hear and in that sense the claim would not be wrong2]. The Son of Caesar’s Clerk states that the word ‘comfort’ as used here denotes joy and gladness. The Apostle is comforted because he was being persecuted and had now become a witness and apostle called for that good hope. His hearers are glad because they previously walked in the devious paths of idol worship; and had now become children of God, worshipping Him and looking forward to His eternal kingdom. Fifth: St Clement of Alexandria finds in the words of the Apostle the comfort he and his followers receive through their common faith. By that he means that faith carries a constant motion of growth3, for he finds that there is a shared faith which becomes a hidden foundation in the lives of all believers. This faith does not include anything rigid; but it is rather in constant flux of development and growth. This explains why the disciples of the Lord Jesus Christ asked Him to ‘increase (their) faith’. In other words, we could consider that faith is a dynamic motion of life, void of any rigidity, which a believer experiences daily. It springs from the practical knowledge and meeting with the Lord and moving into a deeper acquaintance with Him- moving from strength to strength, and from inner glory to glory yearning daily to achieve ‘the measure of the stature of the fullness of Christ’ as St Paul proclaims. Sixth: St Paul proclaims his love for the Romans in a practical way. Until the time of writing his Epistle to them, he had been prevented from visiting them. Nevertheless, he writes to them to express his yearning and his actual attempts to come to them. He states: “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written: The just shall live by faith”, (13-17). A. The Apostle had already produced fruit in many nations; yet he was eager to bear fruit in Rome also. This was the capital of the Gentile Roman world, and he considered that preaching there and gathering them as fruit in the Lord’s Church would be the fulfillment and success of his apostolic mission. He was ready to struggle for that shamelessly and whatever the cost. 1 Ibid 2 Ibid 3 Strom 5:1 39 As the capital of the Roman world, all the nations introduced into Rome all their idols, their degrading practices, and the corrupt customs related to them. It was the mirror of the heathen world with all its evils and misery; and the object of God’s wrath. That explains why St Paul specifically desired Rome to be the centre of his ministry, and where he hoped to deliver the meaning of God’s Gospel in the fullness of its power1. In other words, the Apostle wished to serve where evil was most dominated. He was not seeking an easy and wide path, but the narrow grim path. That would be where he would proclaim the Gospel more powerfully, and reveal the work of divine grace and its efficiency more clearly. This is what we conclude from St Paul’s words: “So, as much as in me is, I am ready to preach the gospel to you…”. This indicates that he is prepared to suffer all hardships and pain in order to deliver the good news which ise the Lord’s Gospel. He is aware that preaching among them would involve many hardships. St John Chrysostom comments on this point: [What a noble soul! The Apostle took responsibility to undertake this task which involved great dangers – he traveled by sea where he faced many obstacles and plots…and though he expected all these immense difficulties, yet his resolve was not diminished. Indeed, he was the more determined to rush and struggle and mentally prepared to endure whatever came his way. B. Before coming into grips with the glorified Cross, St Paul was ashamed of the Cross. He considered the Cross a disgraceful and inappropriate insult for the long awaited Messiah and king of the Jews. After his conversion, he realizes that the Cross is God’s redeeming power and should be preached to all mankind. St John Chrysostom comments on the words of the Apostle as follows [St Paul tells the Galatians: “But God forbid that I should glory, save in the cross of our Lord Jesus Christ”, (Gal 6:14). Due to their wealth, vast empire, and vanity, the Romans cherished passionately all temporal matters. They took pride in regarding their emperors as gods, and even constructed for them temples where they would offer sacrifices to them. As for St Paul, he wanted to preach to them about the Lord Jesus Christ. The Romans thought that the Lord was just the son of a carpenter and that he had been brought up in Judah, in the home of a poor woman. He had no maids or servants, and He finally died the death of murderers and thieves, after being tortured and humiliated. Some converted Romans tried to avoid these matters at the beginning, and before they came to the realization of the immensity of such great and inexpressible events. That explains why the Apostle says that he feels no shame, and that he wishes to teach these Romans that they too ought not to be ashamed of this glorious Gospel. Consequently, he ends up equating them with himself for they too, like himself, should be proud of their faith although they had been ashamed of it at the beginning. If someone asked you: Do you worship the Crucified? Do not be ashamed, do not look down but lift your head up answer with esteem ‘Yes we worship Him!’…for us, the Cross is the act of endless love towards humanity, and the sign of God’s unspeakable care2]. C. the Apostle realizes that the theme of the Gospel and of preaching about the Cross is to convey ‘the power of God unto salvation’. He has experienced this power in his own life and he wishes to offer that to all: to the Greeks –those who upheld Hellenic teachings, as well as to the Barbarians- the rest of the Gentiles. He wanted everyone to 1 In Rom. hom 2 2 Ibid 40 enjoy the influence of the Cross: the wise who are versed in philosophy, as well as the simple who are considered to be ignorant. St Paul had been saved by the Cross, therefore he felt indebted to the whole world…he considered that the heathen were his creditors and that he had to return the debt by preaching to them. They would consequently enjoy that which he himself enjoys. D. He speaks about the Gospel as ‘the power of God unto salvation’, for this is not just a theoretical message or a philosophical educational principal. Rather, this is a ‘dynamic divine action’ working in the lives of men. It is an unceasing action of divine love which presses forwards a person to attain fellowship in the heavenly glories. E. The Gospel of the Lord Jesus Christ was offered first to the Jew and then to the Greek. This priority does not reflect any racial discrimination prejudice on God’s part. It is based on the sequence of events that lends them priority. The Jews had been entrusted with the written commandments, and had received proclamations and prophecies, as well as having produced godly men…it was therefore appropriate for them to seize eagerly the redeeming act of the Lord Jesus Christ, and to embrace the Cross in order to bring to the Gentiles the torch of the joyful news of salvation. St John Chrysostom explains: [The word ‘first’ is just a reference to time. There can be no qualification for righteousness for it is like some one who is the first to go into the baptismal font and then the second one follows. Does the first receive more blessings? No, they both would enjoy the same grace. In the same manner, the Jew and the Greek receive equal gifts of grace once they acknowledge and embrace the Gospel1]. F. What does St Paul want to convey through his words: “…from faith to faith”? The scholars Tertullian2 and Origen, and the Clerk of Caesar consider these words to convey that the righteousness of God becomes evident in those who have faith in His commandments; and it is simultaneously reflected in believers who are moved to accept faith in the Gospel. Clearly, the fruit which the Apostle yearns for the whole world to receive is the very same kind for which men of faith in the Old Testament had yearned. St Clement of Alexandria states: [He teaches us that it is the same redeeming act, working from the time of the prophets and leading to the Gospel, and it is achieved by the same identical God3]. St Ambrose considers that the righteousness of God is proclaimed in His faithfulness in holding His promises, and this faithfulness is transferred into the faith of a person who enjoys godly righteousness. The Apostle provides us with the key to all divinely blessed gifts in these words: “The just shall live by faith” ( 17). A firm believer in God carries God’s righteousness within himself. This does not mean that he is immune from sin as some like to believe. However, such a person enjoys continuous progress and endless spiritual development as he walks in the righteousness of the Lord Jesus Christ. St Augustine warns us against misinterpreting these words as though they implied that we become without sin4. St John Chrysostom comments on the words (Rom1: 17) of the Apostle as follows: [As long as God’s blessing completely transcends our comprehension, it is logical that we need to have faith. Do you not realize that lack of faith is a state of utter 1 Ibid 2 Adv. Marc. 5:13 3 Strom 2:6 4 City of God 20:26 41 emptiness and decline which has destroyed thousands? On the other hand, faith did not only lead to the redemption of the adulteress, but it also made her the mother of many other believers. We welcome the mother of all blessings- which is faith- in order to be as those walking towards a calm harbor that is perfectly stable. We hold on to our orthodox faith through which we guide our ship uprightly and receive blessings through the grace and love of mankind in our Lord Jesus Christ1]. 3- TheWickedness of the Nations : St Paul addresses Judaism by proclaiming the universality of salvation for both the Greeks as well as the Jews. He does not start by exposing the evils and failings of the Jews. On the contrary, he openly and clearly speaks about the wickedness of the Gentiles. This serves as a lead into his criticism of the Jews as well. In this manner, he could condemn and answer all their claims and excuses without being accused of bias. He had been blamed as they accused him saying: “…that you teach all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs”, (Acts 21:21). This is what drove the Apostle to start by revealing the evils of the Gentiles and their responsibilities. His intention was not to despise or degrade them, but to open the door and attract converted Jews to accept the Gentiles with them as equals and members in the One Body. Therefore he proclaims that the Gentiles were prisoners to natural (physical) law, and the Jews prisoners to the Law of Moses. Consequently, they all were in need of Divine intervention: they all needed to become righteous through faith in the Lord Jesus Christ who is the Savior of all mankind. This could neither by achieved through natural law nor through the Law of Moses. In his discourse about the wickedness of the Gentiles who embraced natural law, the Apostle underlines the following: First: While God had entrusted the Jews with the Law of Moses, He did not neglect the Gentiles or leave them with no one to witness for Him. He had revealed Himself to them through the visible nature. St Paul explains: “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse”, ( 20). God has not left Himself without a witness, for ‘The heavens declare the glory of God; and the firmament sheweth his handywork’, (Ps 19:1). He declares His eternal power and divinity through His sublime acts of creation which He has established by His word. He did so not to display His power but to reveal the depths of His love towards us. Indeed, God’s sublime and invisible love is experienced by us through His amazing care for He has offered all this creation to cater for our well being. While St Paul blames mankind for ‘suppressing the truth in unrighteousness’ (18), and for going to great lengths to invent various wicked means to suppress ‘the truth’, he indicates they do not proclaim it. God, however, proclaims His ‘love’ to us in various ways through His blessed creation which is formed by His own hands. Mankind struggles to the point of death in order to suppress the truth, whereas God is sacrificed to proclaim His eternal love! 1 In Rom. hom 2 42 St Augustine interprets this apostolic statement as an indication that God offers us this world as a gift for our own benefit but not for the indulgence of our desires. Through His creation, we need to see His invisible deeds, and grasp the spiritual and heavenly matters through things which are material and temporal1. St Ambrose comments on the words ‘his eternal power’ as follows: [Since the Lord Jesus Christ is God’s eternal power, then the Lord is Eternal2]. When man suppresses the truth by sinfulness, he becomes subject to the wrath of God, (18).However, those who repent and turn to Him hear His divine voice saying: “Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be over past. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain,” (Is 26: 20,21). What are the chambers that are entered and which lead to the secret life with the Lord Jesus Christ? Where is this place where we can hide from His wrath and become the object of the Father’s pleasure? Concerning the words of Isaiah: “…the Lord cometh out of his place to punish…”, they indicate that God wishes to remain in His place and proclaim His love and mercy but the insistence of the earth’s inhabitants to sin obligates Him to inflict punishment!. Second: The Gentiles could not be saved in spite of what had been revealed to them through both the tangible nature and the recorded law. On the contrary, they adopted a resistant attitude which was evident in the following manner: A. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things, ( 21- 23). According to St John Chrysostom, this accusation is a far more serious one than the previous one. The matter did not end with their rejection of God who had revealed His love and power through all His wonderful creation; for when they got to know Him, they neither glorified nor thanked Him. Moreover, they substituted the worship of the living God by the worship of idols. God speaks through Jeremiah and says: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water,” (Jer 2:13). The reason for their corruption is their dependence on their on human wisdom and their rejection of God’s assistance. Therefore, “professing themselves to be wise, they became fools…” According to St John Chrysostom, they became like mariners navigating in unknown waters. Consequently, their boat ran into hard rocks and got destroyed. This was the result of their attempt to reach up and attain the heavens after having turned off the light within them; and of depending on the darkness of their own thoughts, St Augustine considers that the reason for their fall was their ingratitude and insensitivity. He remarks that: [Due to their insensitivity, they became stupid. God withdraws from the ungrateful that which He grants freely (i.e. wisdom)3]. He also notes 1 On Christian Doctrine 1:4 2 Of Christ. Faith 1: 10 (62) 3 In Ioan, tr 14:3 43 that: [They learned how they should live, but they praised themselves for the insight that God had granted them. Having fallen into the sin of pride, they lost their vision and relapsed into the worship of idols, statues, and devils. They worshipped things created and abhorred the Creator1]. St Augustine indicates that those who had claimed to be wise and had fallen into the corrupt worship were the Romans, Greeks, and Egyptians. These had glorified themselves under the claim of wisdom2. B. Because they had abandoned God who reveals Himself in nature, God abandoned them as well. This is what the Apostle conveys in his words: ‘Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves’ ( 24). They abandoned Him by their own free will, for God acknowledges man’s free will and honors it. Therefore He granted them their heart’s desire and relinquished them. In this manner, they indulged in their evil lusts as men and women committed atrocities that were unacceptable even by the law of nature, ( 26,27). St John Caspian3 considers that when a person becomes proud- even though he could be physically pure- God abandons him. As a result, he engages in physical lust that he perceives to be wrong. In this manner, he is enabled to realize the hidden pride which he could not formerly perceive. That is why we see many youths submitting to physical lusts in spite of their regular observance of spiritual means of salvation, such as Bible study, prayers, confession, and communion…however, the main weakness and reason for sinning is the pride which governs their hearts. Pride strips a person of God’s grace which grants sanctification. Consequently, a person surrenders under the weight of the lusts and corruption of the flesh. St Befnotious explains that we ourselves cause this corruption and that is why God allows this kind of sinfulness. It is due to our own pride or our negligence, and he goes on to say: ‘We need to know that everything that happens occurs either by God’s will or by His permission. Everything that is good occurs by His will and protection. Everything that is contrary to that occurs by His permission ,and when God no longer protects as He abandons us due to our sins, or due to the hardness of our hearts, or due to our submission to Satan and submitting to shameful physical lusts which we allow to dominate us. The Apostle instructs us about that and confirms it in his words: ‘…for this cause God gave them up unto vile affections’ ( 25); and ‘even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient’, ( 28). God speaks through His prophet saying: ‘But my people would not hearken to my voice; and Israel would none of me. So I gave them up unto their own hearts' lust: and they walked in their own counsels’ (Ps 81:11,12) 4. Fr Hanna states: [‘The fairness of God’s wisdom is evident as He grants good talents to the humble, and these are withheld from the proud who are rejected and of whom the Apostle says that: ‘God gave them over to a reprobate mind…’, ( 28)5]. 1 Ibid 2:4 2 City of God 8.10 3 Instit.12:21 4 Conf. 3:20 5 Ibid 3:20 44 This is how man, in his wickedness, chooses corruption. Therefore corruption inhabits him, whereas God ‘is blessed forever. Amen’,( 25). It is evident that what man practices just backlashes on himself and is not inflicted by God. St John Chrysostom accordingly says: ‘ [Just as a philosopher is unaffected by humiliating remarks of ignorant people; so- and to a greater extent- God’s unsurpassed and unquestionable glory is untouched by the arrogance of men1]. St John Chrysosotom stops here for a moment to ask us to imitate God who tolerates the wicked and is unaffected by their evil. His nature is too sublime to be affected by them. Similarly, as we imitate Him, we are enabled to tolerate the evil of the wicked. He states: [It is appropriate for us not to attempt to flee from humiliation. Conversely, we need to tolerate the wicked, for such long suffering is an honor in itself. Why? Because it is in your power to tolerate whereas correcting others is another person’s task. Do you hear the echo of the pounding hammer as it falls on a diamond? You might say that this is the nature of diamonds. Correct. And it is within you to practice what the diamond intrinsically possesses. Have you not heard how the three youths were unharmed? And how Daniel remained safely inside the lion’s den? What happened to these can possibly happen to us for we are surrounded by lions. Lust and anger are ready to tear up those who fall victim to them. Therefore be like Daniel and remain steadfast. Do not allow reactions to tear, with their fingernails, your soul. You might think: This is the effect of grace. True, but grace springs from training the will. When we are ready to train ourselves following the model of these men, grace will flow within us. Consequently, savage beasts will humbly crawl before us in spite of their hunger. If beasts have retreated before slaves, shall they not retreat before the members of the Body of the Lord Jesus Christ (i.e. before us)?!2]. C. Some might find an excuse for their wickedness by claiming that it is the fruit of the weakness of human nature and of humans in the uncontrolled pursuit of pleasures. That is why the Apostle indicates that it is man’s wickedness that drives him to practice matters that are contrary to nature. People damage nature so that it transforms their lives into torture. According to St Paul: ‘For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet’, ( 26, 27). St John Chrysostom states: [St Paul speaks on behalf of the world and states that mankind could enjoy the pleasures of their nature with confidence and heartfelt joy while avoiding shameful acts. However, they do not have the determination to do so…for they humiliate Nature herself…they bring shame to Nature and trample human laws at the same time3]. St John Chrysostom finds that man has turned his life into an internal fight and unbearable torture. He explains that while God has granted men and women to be naturally inclined to marry and become one flesh, and to live in harmony as they share love and intimacy; both sexes have humiliated themselves and each has entered into an 1 In Rom.hom 3 2 Ibid 4 3 Ibid 45 inner war. The women have sought each other and the men have acted in the same manner. As a result, human life has been transformed into heated disputes and unending inner wrangling. These conflicts do not solely arise between a man and his wife, but they also occur between same sex individuals- whether they are men or women. Consequently, they have deserved to receive ‘in themselves the penalty of their error’, ( 27). Many holy fathers have underlined that sin carries corruption within it, and ultimately pours it out on the doer. Consequently, that person bears the penalty, not only outwardly in the form of a judgment issued against him, but also inwardly as he commits that sin itself. D. First, St Paul presents a horrendous picture of mankind’s submission to wickedness. He reveals how men do not seek the pleasures they have been naturally granted. They have corrupted nature rather than uplifting it. Instead of progressing in the spirit to elevate his animal instincts, and so sanctify his body and instincts to the Lord; man has become an evil and destroyer of nature. He commits what beasts do not do through abnormal physical relationships which occur either between two or more women or between two or more men. Next, St Paul presents a bitter list of trespasses committed by fallen mankind. St John Chrysostom notes that the Apostle uses the following expressions in his list: ‘filled’, ‘with all’, ‘burned in their lust’. It is as though these evils are no longer temporary matters in a man’s life, but they flood his inner being and charge him fully so that he performs ‘all unrighteousness’ and not just one or two evils! E. The amazing thing is that sin and corruption destroy man’s inner peace and joy, yet they drive the doer to pride and arrogance. That is why the list describes them in this manner: [backbiters, haters of God, violent, boasters… 30]. St John Chrysostom comments that [ pride coupled with sin is a great falling…a person who does a good act but is guilty of pride loses his reward, so how much greater would the sin be of someone who adds to his evil deeds the sin of pride? Indeed such a person would be unable to practice repentance1]. F. When we contemplate this list of sins and evils, we feel that humanity has subjugated itself willingly to rebellion and resistance to God who is the source of life and its sanctity. Every sin engages a person so that it delivers him into other sins, and this continues so that he becomes the laughing stock of all sins and evils. We could summarize here the order of this list in the following manner: * A person begins to indulge in physical pleasure so he/she surrenders to adultery ( 29). * As that person encloses himself within his physical pleasure, he seeks his own satisfaction though outwardly seeming to be generous and lavish. Yet he is ruled by greed and that drives him also to devious ways in order to satisfy such lusts, ( 29). * Greed leads to envy, separation, and slyness. These could lead to murder, ( 29). * This envy and slyness drive a person to conceit and haughtiness, (30). * The lust for greatness leads a person to inventions and departure from truthfulness, (30). * The rejection of truth drives a person to infringe on nature and to disobey his parents, (30). * By violating even the simplest codes of nature, man loses his discernment (31), and breaks all covenants-natural or written. This ultimately leads to the loss of his natural tendency to love and to be tender (31). Consequently, man is guilty of a fall to which the 1 Ibid 5 46 Lord has alluded: “And because iniquity shall abound, the love of many shall wax cold”, (Matt 24:12). Finally, men become worse than savage beasts who come together as gangs. Whereas beasts are controlled by their instincts, men are driven by their hatred towards their brothers. G. This descent and fall of mankind into the lowest natural state has produced hardened hearts. Men have not only befriended wickedness, they have become supportive of those who fall like them. The Apostle states: “Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them”, ( 32). H.In general, note that this Epistle speaks about the Gentiles. He therefore proclaims the role of natural law which is the Law of God. According to Tertullian the Scholar 1, this Law dominates the world and is inscribed on the face of Nature. Therefore the Apostle states: “For when the Gentiles, which have not the law, do by nature the things contained in the law …’, (2:14). In this chapter, St Paul speaks about nations who have broken the Law of nature and describes them as those who ‘do those things which are not fitting’ (28). Examples of their deeds include women who ‘exchanged the natural use for what is against nature…’,( 1: 26). When the Apostle speaks about the women’s observance to cover her head during prayer, he says: ‘Doth not even nature itself teach you…?’ (1Cor 11:14). Therefore a Christian is required to obey the Law of Nature. Moreover, not only is he required to fulfill the Law of Moses; but he also needs to progress in order to fulfill the sublime gospel commandment.
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