La Epístola a los Romanos o Carta a los Romanos , a menudo abreviada a Romanos , es el sexto libro del Nuevo Testamento . Los eruditos bíblicos están de acuerdo en que fue compuesto por el apóstol Pablo para explicar que la salvación se ofrece a través del evangelio de Jesucristo . Es la más larga de las epístolas paulinas . [1]
Presentación general
En opinión del erudito jesuita Joseph Fitzmyer , el libro "abruma al lector por la densidad y sublimidad del tema que trata, el evangelio de la justificación y salvación de judíos y griegos por la gracia de Dios a través de la fe en Jesucristo. , revelando la rectitud y el amor de Dios Padre ". [2]
NT Wright señala que Romanos es
ni una teología sistemática ni un resumen de la obra de la vida de Pablo, pero es de común acuerdo su obra maestra. Empequeñece la mayoría de sus otros escritos, un pico alpino que se eleva sobre colinas y pueblos. No todos los espectadores lo han visto con la misma luz o desde el mismo ángulo, y sus instantáneas y pinturas son a veces notablemente diferentes. No todos los escaladores han tomado la misma ruta por sus vertientes escarpadas, y hay desacuerdos frecuentes sobre el mejor enfoque. Lo que nadie duda es que estamos aquí ante una obra de enorme sustancia, que presenta un formidable desafío intelectual al tiempo que ofrece una impresionante visión teológica y espiritual. [3]
Autoría y citas
El consenso de los eruditos es que Pablo escribió la Epístola a los Romanos. [4] CEB Cranfield , en la introducción a su comentario sobre Romanos, dice:
La negación de la autoría de Pablo sobre Romanos por parte de tales críticos ... ahora está relegada con razón a un lugar entre las curiosidades de la erudición del NT. Hoy ninguna crítica responsable discute su origen paulino. La evidencia de su uso en los Padres Apostólicos es clara, y antes del final del siglo II aparece y se cita como de Pablo. Cada una de las primeras listas existentes de libros del NT lo incluye entre sus cartas. La evidencia externa de autenticidad difícilmente podría ser más fuerte; y está totalmente corroborado por la evidencia interna, lingüística, estilística, literaria, histórica y teológica. [5]
Lo más probable es que la carta fue escrita mientras Pablo estaba en Corinto , probablemente mientras se encontraba en la casa de Gayo , y fue transcrita por Tercio , su amanuense . [6] Hay varias razones por las que Corinto se considera más plausible. Pablo estaba a punto de viajar a Jerusalén al escribir la carta, que coincide con Hechos [Hechos 20: 3] donde se informa que Pablo permaneció durante tres meses en Grecia . Esto probablemente implica a Corinto, ya que fue la ubicación del mayor éxito misionero de Pablo en Grecia. [7] Además, Phoebe era diácono de la iglesia en Cencreae , un puerto al este de Corinto, y habría podido llevar la carta a Roma después de pasar por Corinto y tomar un barco desde el puerto oeste de Corinto. [7] Erasto , mencionado en Romanos 16:23 , también vivía en Corinto, siendo comisionado de obras públicas de la ciudad y tesorero de la ciudad en varias ocasiones, lo que nuevamente indica que la carta fue escrita en Corinto. [8]
El tiempo exacto en que fue escrito no se menciona en la epístola, pero obviamente fue escrito cuando la colecta para Jerusalén se había reunido y Pablo estaba a punto de "ir a Jerusalén para ministrar a los santos", es decir, al final de su segunda visita a Grecia, durante el invierno anterior a su última visita a esa ciudad. [9] La mayoría de los eruditos que escriben sobre Romanos proponen que la carta fue escrita a finales de 55 / principios de 56 o finales de 56 / principios de 57. [10] Principios de 55 y principios de 58 tienen algo de apoyo, mientras que el erudito alemán del Nuevo Testamento Gerd Lüdemann defiende una fecha tan temprana como 51/52 (o 54/55), siguiendo a Knox, quien propuso 53/54. Lüdemann es el único desafío serio al consenso de mediados a finales de los 50. [11]
Variantes textuales
Forma de catorce capítulos
Existe una fuerte evidencia, aunque indirecta, de que una recensión de romanos que carecía de los capítulos 15 y 16 fue ampliamente utilizada en la mitad occidental del Imperio Romano hasta mediados del siglo IV. [12] [13] [14] Esta conclusión se basa parcialmente en el hecho de que una variedad de Padres de la Iglesia , como Orígenes y Tertuliano , se refieren a una edición de catorce capítulos de Romanos, ya sea directa o indirectamente. El hecho de que la doxología de Pablo se coloque en varios lugares diferentes en diferentes manuscritos de Romanos solo fortalece el caso de una recensión temprana de catorce capítulos. Si bien existe cierta incertidumbre, Harry Gamble concluye que la recensión canónica de dieciséis capítulos es probablemente la versión anterior del texto. [14] : 19 y siguientes
El Codex Boernerianus carece de las referencias explícitas a la iglesia romana como audiencia de la epístola que se encuentran en Romanos 1: 7 y 1:15. Hay evidencia de comentarios patrísticos que indican que Boernarianus no es el único en este sentido; muchos manuscritos antiguos, que ya no existen, también carecían de un destinatario romano explícito en el capítulo 1. [13] : 31 Es notable que, cuando esta variante textual se combina con la omisión de los capítulos 15 y 16, ya no hay ninguna referencia clara a la iglesia romana a lo largo de toda la epístola. Harry Gamble especula que 1: 7, 1:15 y los capítulos 15 y 16 pueden haber sido eliminados por un escriba para hacer que la epístola sea más adecuada para una audiencia "general". [14] : 29 y siguientes
Forma de quince capítulos
Es muy posible que una forma de quince capítulos de Romanos, omitiendo el capítulo 16, haya existido en una fecha temprana. Varios eruditos han argumentado, en gran parte sobre la base de evidencia interna, que el Capítulo 16 representa una carta separada de Pablo, posiblemente dirigida a Éfeso , que luego se adjuntó a Romanos. [13] [14]
Hay algunos argumentos diferentes para esta conclusión. En primer lugar, hay una bendición de paz final en 15:33, que se lee como las otras bendiciones paulinas que concluyen sus respectivas cartas. En segundo lugar, Pablo saluda a un gran número de personas y familias en el capítulo 16, de una manera que sugiere que ya estaba familiarizado con ellos, mientras que el material de los capítulos 1-15 presupone que Pablo nunca ha conocido a nadie de la iglesia romana. El hecho de que el Papiro 46 coloque la doxología de Pablo al final del Capítulo 15 también puede interpretarse como evidencia de la existencia de una recensión de quince capítulos de la epístola. [13] [14]
Subíndice
Algunos manuscritos tienen un subíndice al final de la Epístola:
- προς Ρωμαιους ("a los romanos") se encuentra en estos manuscritos: Codex Sinaiticus , Codex Alexandrinus , Codex Vaticanus , Codex Ephraemi Rescriptus , Codex Claromontanus ;
- προς Ρωμαιους εγραφη απο Κορινθου ("para los romanos se escribió desde Corinto"): B 2 , D 2 ( P );
- προς Ρωμαιους εγραφη απο Κορινθου δια Φοιβης της διακονου ("para los romanos fue escrito desde Corinto por Febo el diácono"): 42 , 90 , 216 , 339 , 462 , 466 * , 642 ;
- εγραφη η προς Ρωμαιους επιστολη δια Τερτιου επεμφτη δε δια Φοιβης απο Κορινθιων της εν Κεγχρεαις εκκλησιας ( "la epístola a los Romanos fue escrito por Tertius y fue enviado por Febo de los Corintios de la iglesia en Cencrea "): sólo en 337 ;
- προς Ρωμαιους εγραφη απο Κορινθου δια Φοιβης της διακονου της εν Κεγχρεαις εκκλησιας ( "a los Romanos se escribió desde Corinto por Febo el diácono de la iglesia en Cencrea"): 101 , 241 , 460 , 466 , 469 , 602 , 603 , 605 , 618 , 1923, 1924, 1927, 1932, seguido de Textus Receptus . [15]
La vida de Pablo en relación con su epístola
Durante diez años antes de escribir la carta (aprox. 47–57), Pablo había viajado por los territorios que bordeaban el mar Egeo evangelizando. Se habían establecido iglesias en las provincias romanas de Galacia , Macedonia , Acaya y Asia . Pablo, considerando su tarea completa, quería predicar el evangelio en España , donde no "edificaría sobre cimientos de otro hombre". [Romanos 15:20] [16] Esto le permitió visitar Roma en el camino, una ambición suya desde hace mucho tiempo. La carta a los romanos, en parte, los prepara y explica los motivos de su visita. [dieciséis]
Además de la ubicación geográfica de Paul, sus puntos de vista religiosos son importantes. Primero, Pablo era un judío helenístico con antecedentes fariseos (ver Gamaliel ), parte integral de su identidad: ver Pablo el Apóstol y el judaísmo para más detalles. Su preocupación por su gente es una parte del diálogo y se extiende a lo largo de la carta. En segundo lugar, el otro lado del diálogo es la conversión de Pablo y su llamado a seguir a Cristo a principios de los años 30.
Las iglesias de Roma
El relato antiguo más probable del comienzo del cristianismo en Roma lo da un escritor del siglo IV conocido como Ambrosiaster : [17]
Está establecido que había judíos viviendo en Roma en los tiempos de los Apóstoles , y que aquellos judíos que habían creído [en Cristo] transmitieron a los romanos la tradición de que debían profesar a Cristo pero guardar la ley [Torá]. No hay que condenar a los romanos, sino alabar su fe, porque sin ver señales ni milagros y sin ver a los apóstoles, aceptaron sin embargo la fe en Cristo, aunque según un rito judío . [18]
De Adam Clarke:
La ocasión de escribir la epístola: ... Pablo se había familiarizado con todas las circunstancias de los cristianos en Roma ... y descubrió que era ... en parte de paganos convertidos al cristianismo, y en parte de judíos , que, con muchos los prejuicios restantes , creían en Jesús como el verdadero Mesías, y que muchas disputas surgieron de las demandas de los gentiles de tener los mismos privilegios que los judíos, y de la negativa absoluta de los judíos a admitir estas afirmaciones, a menos que los conversos gentiles se circuncidaran ; escribió esta epístola para ajustar y resolver estas diferencias. [19]
En ese momento, los judíos constituían un número considerable en Roma, y sus sinagogas , frecuentadas por muchos, permitieron a los gentiles familiarizarse con la historia de Jesús de Nazaret . En consecuencia, se formaron en Roma iglesias compuestas tanto por judíos como por gentiles. Según Ireneo , un padre de la Iglesia del siglo II , la iglesia de Roma fue fundada directamente por los apóstoles Pedro y Pablo . [20] Sin embargo, muchos eruditos modernos no están de acuerdo con Ireneo, sosteniendo que aunque se sabe poco de las circunstancias de la fundación de la iglesia, no fue fundada por Pablo: [21]
Muchos de los hermanos salieron a encontrarse con Pablo cuando se acercaba a Roma. Hay evidencia de que los cristianos estaban entonces en Roma en cantidades considerables y probablemente tenían más de un lugar de reunión.
- Diccionario Bíblico de Easton [22]
Note la gran cantidad de nombres en Romanos 16: 3-15 de aquellos que estaban entonces en Roma, y los versículos 5, 15 y 16 indican que había más de una asamblea o compañía de creyentes en Roma. El versículo 5 menciona una iglesia que se reunió en la casa de Aquila y Priscila . Los versículos 14 y 15 mencionan grupos de creyentes y santos. [23]
Los judíos fueron expulsados de Roma debido a disturbios alrededor del 49 d. C. por el edicto de Claudio . [24] Fitzmyer afirma que tanto judíos como judíos cristianos fueron expulsados como resultado de sus luchas internas. [25] Claudio murió alrededor del año 54 d. C., y su sucesor, el emperador Nerón , permitió que los judíos regresaran a Roma, pero luego, después del Gran Incendio de Roma del 64, los cristianos fueron perseguidos. Fitzmyer sostiene que con el regreso de los judíos a Roma en 54 surgió un nuevo conflicto entre los cristianos gentiles y los cristianos judíos que anteriormente habían sido expulsados. [26] Keck piensa que los cristianos gentiles pueden haber desarrollado una aversión o desprecio hacia los judíos (ver también Antisemitismo y Responsabilidad por la muerte de Jesús ), porque racionalizaron teológicamente que los judíos ya no eran el pueblo de Dios. [27]
Estilo
Los eruditos a menudo tienen dificultades para evaluar si Romanos es una carta o una epístola , una distinción relevante en el análisis de forma crítica :
Una carta es algo no literario, un medio de comunicación entre personas que están separadas unas de otras. Confidencial y de carácter personal, está destinada únicamente a la persona o personas a las que va dirigida, y en absoluto al público ni a ningún tipo de publicidad ... Una Epístola es una forma literaria artística, al igual que el diálogo, el la oración o el drama. No tiene nada en común con la letra excepto su forma: aparte de eso, uno podría aventurar la paradoja de que la epístola es lo opuesto a una letra real. El contenido de la epístola está destinado a la publicidad, tiene como objetivo interesar al "público". [28]
Joseph Fitzmyer sostiene, a partir de la evidencia presentada por Stirewalt, que el estilo de los romanos es una "carta de ensayo". [29] Philip Melanchthon , un escritor durante la Reforma , sugirió que Romanos era caput et summa universae doctrinae christianae ("un resumen de toda la doctrina cristiana"). [30] Mientras que algunos eruditos [ ¿quién? ] sugieren, como Melanchthon, que es un tipo de tratado teológico, este punto de vista ignora en gran medida los capítulos 14 y 15 de Romanos. También hay muchos "elementos notables" que faltan en Romanos que se incluyen en otras áreas del corpus paulino. [31] La ruptura de Romanos como tratado comenzó con FC Baur en 1836 cuando sugirió que "esta carta tenía que ser interpretada de acuerdo con las circunstancias históricas en las que Pablo la escribió". [30]
Paul sometimes uses a style of writing common in his time called a "diatribe". He appears to be responding to a "heckler" (probably an imaginary one based on Paul's encounters with real objections in his previous preaching), and the letter is structured as a series of arguments. In the flow of the letter, Paul shifts his arguments, sometimes addressing the Jewish members of the church, sometimes the Gentile membership and sometimes the church as a whole.[32]
Propósitos de la escritura
To review the current scholarly viewpoints on the purpose of Romans, along with a bibliography, see Dictionary of Paul and His Letters.[33] For a 16th-century "Lollard" reformer view, see the work of William Tyndale. In his prologue to his translation of the book of Romans, which was largely taken from the prologue of German Reformer Martin Luther, Tyndale writes that:
... this epistle is the principal and most excellent part of the new testament, and most pure evangelion, that is to say glad tidings and what we call the gospel, and also a light and a way in unto the whole scripture ... The sum and whole cause of the writings of this epistle, is, to prove that a man is justified by faith only: which proposition whoso denieth, to him is not only this epistle and all that Paul writeth, but also the whole scripture, so locked up that he shall never understand it to his soul's health. And to bring a man to the understanding and feeling that faith only justifieth, Paul proveth that the whole nature of man is so poisoned and so corrupt, yea and so dead concerning godly living or godly thinking, that it is impossible for her to keep the law in the sight of God.[34]
Contenido
This essay-letter composed by Paul was written to a specific audience at a specific time; to understand it, the situations of both Paul and the recipients must be understood.
Prologue (1:1–15)
Greeting (1:1–7)
The introduction[Rom 1:1–16] provides some general notes about Paul. He introduces his apostleship here and introductory notes about the gospel he wishes to preach to the church at Rome. Jesus' human line stems from David.[1:3] Paul, however, does not limit his ministry to Jews. Paul's goal is that the Gentiles would also hear the gospel.[1:5]
Prayer of Thanksgiving (1:8–15)
He commends the Romans for faith.[1:8] Paul also speaks of the past obstacles that have blocked his coming to Rome earlier.[1:11–13]
Salvation in the Christ (1:16 –8:39)
Righteousness of God (1:16–17)
Paul's announcement that he is not "ashamed" (epaiscúnomai) of his gospel because it holds power (dúnamis). These two verses form a backdrop for the rest of the book. First, we note that Paul is unashamed of his love for this gospel that he preaches about Jesus Christ. He also notes that he is speaking to the "Jew first."[1:16] There is significance to this, but much of it is scholarly conjecture as the relationship of Paul the Apostle and Judaism is still debated. We are hard-pressed to find an answer to such a question without knowing more about the audience in question. Wayne Brindle argues, based on Paul's former writings against the Judaizers in Galatians and 2 Corinthians, that rumors had probably spread about Paul totally negating the Jewish existence in a Christian world (see also Antinomianism in the New Testament and Supersessionism). Paul may have used the "Jew first" approach to counter such a view.[35]
Condemnation: The Universal corruption of Gentiles and Jews (1:18 –3:20)
The judgment of God (1:18–32)
Paul begins with a summary of Hellenistic Jewish apologist discourse.[36] His summary begins by suggesting that humans have taken up ungodliness and wickedness for which there already is wrath from God.[1:18] People have taken God's invisible image and made him into an idol. Paul draws heavily here from the Wisdom of Solomon.[37] This summary condemns "unnatural sexual behavior" and warns that such behavior has already resulted in a depraved body and mind ("reprobate mind" in the King James Version) [1:26–27] and says that people who do such things (including murder and wickedness [1:29]) are worthy of death.[1:32] Paul stands firmly against the idol worship system which was common in Rome. Several scholars believe the passage is a non-Pauline interpolation.[38]
Paul's warning of hypocrites (2:1–4)
On the traditional Protestant interpretation, Paul here calls out Jews who are condemning others for not following the law when they themselves are also not following the law. Stanley Stowers, however, has argued on rhetorical grounds that Paul is in these verses not addressing a Jew at all but rather an easily recognizable caricature of the typical boastful person (ὁ ἀλαζων). Stowers writes, "There is absolutely no justification for reading 2:1–5 as Paul's attack on 'the hypocrisy of the Jew.' No one in the first century would have identified ho alazon with Judaism. That popular interpretation depends upon anachronistically reading later Christian characterizations of Jews as 'hypocritical Pharisees'".[39] See also Anti-Judaism.
Justification: The Gift of Grace and Forgiveness through Faith (3:21 –5:11)
Paul says that a righteousness from God has made itself known apart from the law, to which the law and prophets testify, and this righteousness from God comes through faith in Jesus to all who believe.[3:21–22] He describes justification – legally clearing the believer of the guilt and penalty of sin – as a gift of God,[3:24] and not the work of man (lest he might boast), but by faith.[3:28]
Assurance of salvation (5 –11)
In chapters five through eight, Paul argues that believers can be assured of their hope in salvation, having been freed from the bondage of sin. Paul teaches that through faith,[3:28] [4:3] the faithful have been joined with Jesus[5:1] and freed from sin.[6:1–2] [6:18] Believers should celebrate in the assurance of salvation[12:12] and be certain that no external force or party can take their salvation away from them.[8:38-39][40] This promise is open to everyone since everyone has sinned,[3:23] save the one who paid for all of them.[3:24]
In chapters 9–11 Paul addresses the faithfulness of God to the Israelites, where he says that God has been faithful to his promise. Paul hopes that all Israelites will come to realize the truth[9:1–5] since he himself is also an Israelite,[11:1] and had in the past been a persecutor of Early Christians. In Romans 9–11 Paul talks about how the nation of Israel has not been cast away, and the conditions under which Israel will be God's chosen nation again: when Israel returns to its faith, sets aside its unbelief.[11:19–24]
In Romans 7:1, Paul says that humans are under the law while we live: "Know ye not...that the law hath dominion over a man as long as he liveth?" However, Jesus' death on the cross makes believers dead to the law (7:4, "Wherefore, my brethren, ye are also become dead to the law by the body of Christ"), according to an antinomistic interpretation.
Transformation of believers (12 –15:13)
From chapter 12 through the first part of chapter 15, Paul outlines how the Gospel transforms believers and the behaviour that results from such a transformation. This transformation is described as a "renewing of your mind" (12:2),[41] a transformation that Douglas J. Moo characterizes as “the heart of the matter.”[42] It is a transformation so radical that it amounts to “a transfiguration of your brain,” a "metanoia", a “mental revolution.”[43]
Paul goes on to describe how believers should live. Christians are no longer under the law, that is, no longer bound by the law of Moses,[44] but under the grace of God, see Law and grace. We do not need to live under the law because to the extent our minds have been renewed, we will know "almost instinctively" what God wants of us. The law then provides an "objective standard" for judging progress in the "lifelong process" of our mind's renewal.[45]
To the extent they have been set free from sin by renewed minds (Romans 6:18),[46] believers are no longer bound to sin. Believers are free to live in obedience to God and love everybody. As Paul says in Romans 13:10, "love (ἀγάπη) worketh no ill to his neighbor: therefore love is the fulfilling of law".[47]
Obedience to earthly powers (13:1–7)
The fragment in Romans 13:1–7 dealing with obedience to earthly powers is considered by some, for example James Kallas,[48] to be an interpolation.[49] (See also the Great Commandment and Christianity and politics). Paul Tillich accepts the historical authenticity of Romans 13:1–7, but claims it has been misinterpreted by churches with an anti-revolutionary bias:
One of the many politico-theological abuses of biblical statements is the understanding of Paul’s words [Romans 13:1–7] as justifying the anti-revolutionary bias of some churches, particularly the Lutheran. But neither these words nor any other New Testament statement deals with the methods of gaining political power. In Romans, Paul is addressing eschatological enthusiasts, not a revolutionary political movement.[50]
Epilogue (15:1 –16:23)
- Admonition (15:1–7)
- Summary of the Epistle (15:8)
Paul's ministry and travel plans (16:14–27)
The concluding verses contain a description of his travel plans, personal greetings and salutations. One-third of the twenty-one Christians identified in the greetings are women. Additionally, none of these Christians answer to the name Peter, although according to the Catholic tradition, he had been ruling as Pope in Rome for about 25 years. Possibly related was the Incident at Antioch between Paul and Cephas.[citation needed]
- Personal greetings (16:1–23 [24])
- Closing doxology (16:25–27)
Hermenéutica
Catholic interpretation
Roman Catholics accept the necessity of faith for salvation but point to Romans 2:5–11 for the necessity of living a virtuous life as well:[51]
But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. For he will render to every man according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for every one who does good, the Jew first and also the Greek. For God shows no partiality.
Catholics would also look to the passage in Romans 8:13 for evidence that justification by faith is only valid so long as it is combined with obedient cooperation with The Holy Spirit, and the passage in Romans 11:22 to show that the Christian can lose their justification if they turn away from cooperating with The Holy Spirit and reject Christ through mortal sin.
Protestant interpretation
In the Protestant interpretation, the New Testament epistles (including Romans), describes salvation as coming from faith and not from righteous actions.[52] For example, Romans 4:2–5 (underlining added):
- 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted unto him for righteousness.
They also point out[citation needed] that in Romans chapter 2:9, Paul says that God will reward those who follow the law and then goes on to say that no one follows the law perfectly (see also Sermon on the Mount: Interpretation) Romans 2:21–29:
- 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
Romans has been at the forefront of several major movements in Protestantism. Martin Luther's lectures on Romans in 1515–1516 probably coincided[53] with the development of his criticism of Roman Catholicism which led to the 95 Theses of 1517. In the preface to his German translation of Romans, Luther described Paul's letter to the Romans as "the most important piece in the New Testament. It is purest Gospel. It is well worth a Christian's while not only to memorize it word for word but also to occupy himself with it daily, as though it were the daily bread of the soul".[54] In 1738, while hearing Luther's Preface to the Epistle to the Romans read at St. Botolph Church on Aldersgate Street in London, John Wesley famously felt his heart "strangely warmed", a conversion experience which is often seen[citation needed] as the beginning of Methodism.
Luther controversially added the word "alone" (allein in German) to Romans 3:28 so that it read: "thus, we hold, then, that man is justified without doing the works of the law, alone through faith".[55] The word "alone" does not appear in the original Greek text,[56] but Luther defended his translation by maintaining that the adverb "alone" was required both by idiomatic German and Paul's intended meaning. This is a "literalist view" rather than a literal view of the Bible.[57]
Apologist James Swan lists numerous Catholic sources that also translated Romans 3:28 with the word "alone," or testified to others doing so before Luther.[58] A Bible commentary published in 1864 reports that:
Catholic translators before the time of Luther had given the same translation. So in the Nuremberg Bible, 1483, "Nur durch den glauben." And the Italian Bibles of Geneva, 1476, and of Venice, 1538, per sola fede. The Fathers also often use the expression, "man is justified by faith alone;" [59]
The Romans Road (or Roman Road) refers to a set of scriptures from Romans that Christian evangelists use to present a clear and simple case for personal salvation to each person, as all the verses are contained in one single book, making it easier for evangelism without going back and forth through the entire New Testament. The core verses used by nearly all groups using Romans Road are: Romans 3:23, 6:23, 5:8, 10:9, and 10:13.[60]
Ver también
- The Epistle to the Romans (Barth)
- Loci Communes
- New Perspective on Paul
- Paul the Apostle and Judaism
- Rudyard Kipling 1919 poem "The Gods of the Copybook Headings" "The Wages of Sin is Death." Romans 6:23
- The Justice of God in the Damnation of Sinners, sermon on Romans 3:19
- Textual variants in the Epistle to the Romans
Notas
- ^ Felix Just (2 September 2005). "New Testament Statistics: Number of Chapters, Verses, and Words in the Greek NT". Catholic-resources.org. Retrieved 18 September 2013.
- ^ Fitzmyer 1993, p. xiii.
- ^ Leander E. Keck and others, eds., The New Interpreter's Bible: A Commentary in Twelve Volumes (Nashville: Abingdon Press, 2002) 395
- ^ "Finally, there are seven letters that virtually all scholars agree were written by Paul himself: Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon. These 'undisputed' epistles are similar in terms of writing style, vocabulary, and theology. In addition, the issues that they address can plausibly be situated in the early Christian movement of the 40s and 50s of the Common Era, when Paul was active as an apostle and missionary." Bart Ehrman (2000, 2nd ed.). The New Testament: A Historical Introduction to the Early Christian Writings.
- ^ Cranfield, C. E. B. The Epistle to the Romans 1–8 (Vol. 1), International Critical Commentary Series. King's Lynn: T&T Clark Ltd, 2004, pp. 1–2
- ^ Dunn, xliv; Stuhlmacher, 5; Romans 16:22
- ^ a b Dunn, xliv
- ^ Bruce, 280–281; Dunn, xliv
- ^ Rom 15:25; cf. Acts 19:21; Acts 20:2–3, 20:16; 1 Cor 16:1–4
- ^ Bruce, 12; Dunn, xliii
- ^ Dunn, xliii–xliv
- ^ BeDuhn, Jason (2013). The First New Testament: Marcion's Scriptural Canon. Polebridge Press. p. 305. ISBN 9781598151312.
- ^ a b c d Longenecker, Richard N. (2011). Introducing Romans: Critical Issues in Paul's Most Famous Letter. Grand Rapids, MI: Wm. B. Eerdmans Publishing. pp. 20ff. ISBN 978-0-8028-6619-6.
- ^ a b c d e Gamble, Harry Y. (1977). The Textual History of the Letter to the Romans. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. pp. 16ff. ISBN 0-8028-1670-3.
- ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament (2001), p. 477.
- ^ a b Bruce, 11–12
- ^ TIB IX 1955 p. 367
- ^ Ambrosius, Works, iii 373.
- ^ A.C. 1831 VI p. 3
- ^ Irenaeus, Against Heresies, Book III,3,2
- ^ "The Expositor's Bible Commentary", (Ed. F.E.Gaebelein, Zondervan, 1976–92) Commentary on Romans (Introduction)
- ^ Easton, Matthew George (1897).
Acts 28:13–15 . Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons. - ^ Geneva Study Bible on Romans 16:5, regarding the "church" (translated as "company" or congregation in some 16th-century translations) says: (b) The company of the faithful, for in so great a city as that was, there were different companies.
- Vincent's Word Studies (1886) on Romans 16:5 says: The phrase church that is in their (or his) house occurs 1 Corinthians 16:19, of Aquila and Priscilla; Colossians 4:15, of Nymphas; Plm 1:2, of Philemon. A similar gathering may be implied in Romans 16:14, Romans 16:15. Bishop Lightfoot says there is no clear example of a separate building set apart for christian worship within the limits of the Roman Empire before the third century.
- People's New Testament (PNT 1891) on Romans 16:5 says: . As the early Christians had no houses of worship, they met in the homes of prominent brethren. In the large cities there would be several such groups. One of these in Rome met in the house of Priscilla and Aquila.
- and PNT on verse 16:15 says: And all the saints which are with them. Probably another household church, which met with those just named.
- ^ Acts 18:1–2 "After these things Paul departed from Athens, and came to Corinth; 2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them."
- Suetonius' Lives of the Twelve Caesars, Claudius XXV.4 "4 Since the Jews constantly made disturbances at the instigation of Chrestus,75 he expelled them from Rome."
- Note-75
- see also Tacitus, Annals — Book XV Chapters 44 concerning Christus
- ^ Fitzmyer 1993, p. 77.
- ^ Fitzmyer 1993, p. 77 also argues that this may be what Paul is referring to when he talks about the "strong" and the "weak" in Romans 15; this theory was originally put forth by W. Marxsen, Introduction to the New Testament: An Approach to its problems (Philadelphia: Fortress, 1968) but is critiqued and modified by Fitzmyer. Fitzmyer's main contention is that Paul seems to be purposefully vague. Paul could have been more specific if he wanted to address this problem specifically.
- ^ Leander E. Keck, The New Interpreter's Bible, 407
- ^ A. Deissmann, Light from the Ancient East, 2nd ed (London: Hodder & Stoughton, 1927), 218, 220
- ^ Fitzmyer 1993, p. 69.
- ^ a b Fitzmyer 1993, p. 74.
- ^ Fitzmyer 1993, p. 74, who notes that the Ekklesia, Eucharist and eschatology (especially the parousia) are not present in Romans
- ^ Bullinger, E. W. (1905). The church epistles: Romans to Thessalonians. London: Eyre & Spottiswoode.
- ^ s.v. "Romans, Letter to the"
- ^ Tyndale's New Testament, edited by David Daniel (Yale University Press, London and New Haven, 1989), 223
- ^ W.A. Brindle, "To The Jew First: Rhetoric, Strategy, History, or Theology?" Bibliotheca Sacra 159 (2002): 221
- ^ J. C. O'Neill, Paul's Letter to the Romans (Penguin, 1975); E. P. Sanders, Paul, the Law, and Jewish People (Fortress, 1983); Calvin Porter, 'Romans 1.18-32: Its Role in Developing the Argument (New Testament Studies, Cambridge University Press, 1994); Scot McKnight, Reading Romans Backwards: A Gospel of Peace in the Midst of Empire (Baylor, 2019)
- ^ for all of these comparisons see Ben Witherington's commentary on Romans, p. 63 which is available on a limited preview basis from Google books.
- ^ Percy Neale Harrison, Paulines and Pastorals (London: Villiers Publications, 1964), 80–85; Robert Martyr Hawkins, The Recovery of the Historical Paul (Nashville, TN: Vanderbilt University Press, 1943), 79–86; Alfred Firmin Loisy, The Origins of the New Testament (New Hyde Park, NY: University Books, 1962), 250; ibid., The Birth of the Christian Religion (New Hyde Park, NY: University Books, 1962), 363 n. 21; Winsome Munro, Authority in Paul and Peter: The Identification of a Pastoral Stratum in the Pauline Corpus and 1 Peter, SNTSMS 45 (Cambridge: Cambridge University Press, 1983), 113; John C. O'Neill, Paul's Letter to the Romans (Harmondsworth: Penguin Books, 1975), 40–56; William O. Walker, Jr., "Romans 1.18–2.29: A Non-Pauline Interpolation?" New Testament Studies 45, no. 4 (1999): 533–52.
- ^ Stowers, A Rereading of Romans. Yale Press, 1994, p. 101
- ^ These verses are commonly quoted to provide evidence of eternal security; however, groups who oppose eternal security state that this does not take into account the individual believer choosing voluntarily to leave Christianity.
- ^ "Blue Letter Bible".
- ^ Douglas J. Moo, The Epistle to the Romans (Eerdmans, 1996), 748.
- ^ Edward J Anton, Repentance: A Cosmic Shift of Mind and Heart (Discipleship Publications, 2005) 30.
- ^ Douglas J. Moo, Romans: The NIV Application Commentary: From Biblical Text to Contemporary Life (Zondervan, 2000), 399.
- ^ Douglas J. Moo, The Epistle to the Romans (Eerdmans, 1996), 756–758.
- ^ "Blue Letter Bible".
- ^ "Blue Letter Bible".
- ^ "Romans 13:1-7 an Interpolation? — The Sword and the Ploughshare". April 24, 2014. Archived from the original on 2014-04-24.
- ^ "Review of the book Paul and Empire – Religion and Power in Roman Imperial Society (Edited by Richard A. Horsley)". Archived from the original on 2013-04-20. Retrieved 2012-11-01.
- ^ Paul Tillich, Systematic Theology, volume 3 (University of Chicago Press: 1963), p. 389.
- ^ For an authoritative discussion of the Catholic viewpoint, see Catholic Encyclopedia, s.v. "Epistle to the Romans"
- ^ Luther, Martin. Concerning Christian Liberty.
- ^ Wiersma, Hans (9 September 2019). "Martin Luther's Lectures On Romans (1515-1516): Their Rediscovery And Legacy". Word & World: Theology for Christian Ministry. 39 (Romans). Retrieved 14 February 2020.
- ^ Martin Luther's Preface to the Letter of St. Paul to the Romans cf. Luther's comments in his treatise on The Adoration of the Sacrament (1523) in which he refers to the words of institution of the Eucharist as being "the sum and substance of the whole gospel". Luther's Works, American Edition, St. Louis and Philadelphia: Concordia Publishing House and Fortress (Muhlenberg) Press, vol. 36 (Word and Sacrament II (1959)), [1], p. 277.
- ^ The 1522 "Testament" reads at Romans 3:28: "So halten wyrs nu, das der mensch gerechtfertiget werde, on zu thun der werck des gesetzs, alleyn durch den glawben" (emphasis added to the German word for "alone"). [2]
- ^ The Greek text reads: λογιζόμεθα γάρ δικαιоῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου ("for we reckon a man to be justified by faith without deeds of law")[3]
- ^ Martin Luther, On Translating: An Open Letter (1530), Luther's Works, 55 vols., (St. Louis and Philadelphia: Concordia Publishing House and Fortress Press), 35:187–189, 195; cf. also Heinz Bluhm, Martin Luther Creative Translator, (St. Louis: Concordia Publishing House, 1965), 125–137.
- ^ Swan, James. "Luther Added The Word "Alone" to Romans 3:28?". February 05, 2006. Retrieved 29 March 2014.
- ^ Hodge, Charles, Commentary on the Epistle to the Romans (New Edition), 1864, p. 100
- ^ What is the Romans Road to salvation?, from Got Questions?
Referencias
- Bruce, F. F. (1983). The Epistle of Paul to the Romans: An Introduction and Commentary. Tyndale New Testament Commentaries. Leicester, England: Inter-Varsity Press. ISBN 0851118550.
- Dunn, J. D. G. (1988a). Romans 1–8. Word Bible Commentary. Dallas, Texas: Word Books, Publisher.
- Dunn, J. D. G. (1988b). Romans 9–16. Word Bible Commentary. Dallas, Texas: Word Books, Publisher.
- This article incorporates text from a publication now in the public domain: Easton, Matthew George (1897). Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons. Missing or empty
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(help) - Fitzmyer, Joseph A. (1993). Romans: A New Translation with Introduction and Commentary. Anchor Bible. New York: Doubleday.
- Rutherford, Graeme (1993). The Heart of Christianity: Romans [chapters] 1 to 8. Second ed. Oxford, Eng.: Bible Reading Fellowship. 248 p. ISBN 0-7459-2810-2
- Stuhlmacher, Peter (1994). Paul's Letter to the Romans: A Commentary. Westminster: John Knox Press. ISBN 0-664-25287-7.
enlaces externos
Translations
- "Bible Gateway 35 languages/50 versions"
- "Epistle to the Romans" – Early Christian Writings
- "Online Bible" – gospelhall.org
- "Romans, Online Bible" – ChristNotes.org
- "Unbound Bible 100 + languages/versions" – Biola University
- Epistle to the Romans
- Bible: Romans public domain audiobook at LibriVox Various versions
Other
- A Brief Introduction to Romans
- Understanding Romans 7 – www.christians.eu
- A Wesleyan Interpretation of Romans 5–8 – Jerry McCant
- Epistle to the Romans – Catholic Encyclopedia
- John Calvin on Romans
- Easton's Bible Dictionary on Romans, Epistle to the on BibleStudyTools.com
- Matthew Henry on Romans
- Romans Overview, by Mark Dever
- Reading Through Romans, by Michael Morrison
- Romans the Greatest Letter Ever Written: John Piper
- Book by Book: Romans, by WELS-WhatAboutJesus.com
Epistle to the Romans Pauline Epistle | ||
Preceded by Acts | New Testament Books of the Bible | Succeeded by 1 Corinthians |