Research Paper Living the Christian Life : According To Romans 8
By Randy E Brown Bible 425-D11 Presented To Prof. Jerry Hall Department of Religion Liberty University, Lynchburg, Va

Date:

Introduction The Christian Life, according to Romans 8, should not be based on condemnation for those who are in Christ Jesus. Based on the fact through Christ Jesus, the law of the Spirit who gives life has set you free from the law of sin and death (verse1-2). In the early Christian Practical Issues, The Apostle Paul forms the main character in relation to examining the respective entities attached to the issue. He was charged with three different assignments which were; preaching the gospel to the gentiles, providing the church leaders with the biblical instructions and encouragements, and lastly to teach the Christian community ways to live righteously in an unsaved world. Through endless efforts and dedication, Paul was able to accomplish these tasks via his ongoing missionary journeys plus the letters he wrote to various churches. It is evident that while Jesus’ life and teachings tend to offer Christianity with the required foundation, the letters that Paul wrote availed the structure on the foundation. However, the Gentiles urgently embraced the message of salvation, the conflicting ideas on how to live righteously altered their faith. The complexity of the cultural differences however, didn’t stop Paul from managing to address some of the areas of contention using the letters that he wrote to the Romans. The assumptions behind the way Paul addressed these issues avails a clear insight on the way that he dealt with the practical issues that confronted the early church. The following analysis seeks to establish some of the issues that Apostle Paul authored to the Romans by focusing on; creation, sin, salvation, eschatology, ethics, and theology.
Creation
Romans on creation depicts that “for since the creation of the world, God’s invisible qualities such as the external power and the divine nature can easily be witnessed as also understood from what has been made. This reflects on the essence of creation as it presents God’s internal power and divine power. In Romans 5, those that place their trusts in Christ become “brad new creature” with the old things passing away where everything becomes new. Thus, in relation to creation, sanctification is applied in relation to ensuring one is born again with new nature created based on the law of God. Sanctification refers to the state of separation unto God as all believes entry into the state when they are born of God.
Sin
The consequences of sin according to the Romans are vast in relation to undermining ability to effectively interact with others. In Romans 6:23, the wages of sin is death, but the free gift of God is external life in Christ our lord. They argue that indulging into sinful activities consequences is death that comes from all sinned. Thus, those involved in sinful activities are availed with the option of repenting to acquire the free gift of God which is external life in Christ our lord. This reflects the essence of sanctification where one is born again and relieved from the sufferings of death due to sinful activities. Sanctification is mainly grounded on a lifelong process where the believers put off sinful behaviors enabling them to grow in holiness. In Romans 6:1-7:6, it is evident that sanctification is the only way that those having sinned can come closer to God. Paul offers one imperative relating to the Christian life as he spends a good deal of his time indicating the essence of foundation on the personal godliness. Thus, sanctification is possible towards enabling the Christians avert the sin outcomes which is death.
Salvation
The Romans teaches us about salvation as embracing the teaching of Christ and living in personal godliness as Paul argues. Paul indicates that all the respective imperatives attached to a Christian progressive sanctification are largely grounded upon the definitive sanctification that is directly related to the union with Christ. Based on The American Psychological Association, it argues that identity normally involves senesce of continuity or the feeling that someone is the same person today and always (before and in the future). The arguments availed prior to accepting salvations depicts that every Christianity normally holds different cultural, political, economic and also ideological beliefs which should be changed if someone was to accept salvation. These beliefs formed the areas of contention in the first century church hence forcing Paul to write, “see to it that no one takes you captive through hallow and also deceptive philosophy, that depends on human tradition and the basic principles of this world rather than on Christ”. The words and writing by Paul above tends to be severe to the scholars although it’s evident they spoke on some of the practical issues that the early churches experienced. Furthermore, the letter to the church in Rome by Paul also addressed the practicalities of the righteousness through faith. The assumption attached to the essence of addressing the respective issues as availed in Paul’s writings aligns with his perception on how to address the some of the issues that faced the church that he perceived likely to threaten Christianity and faith among the followers. Paul knew that theologically, the church undertook that salvation was awarded to them through Jesus’ sacrifice on the cross; however, Paul thought it was necessary to remind them that salvation was nit as a result of human works or even natural inheritance. This is evident in Romans where he writes “Since we are justified via faith, let us have peace of reconciliation to hold and also enjoy peace with God through our Lord Jesus Christ”. Furthermore, it was apparent that some of the churches in different regions were basically troubled by same theology hence Paul admonishing that neither circumcision nor uncircumcision is essential in the body of Christ based in the fact that the believer is considered a new creation. The assumption is supported by the notion that the Gentiles were adopted as the sons; based on their divine glory, the covenants, embracing the law, the temple worships and also the promises. Paul however argues that “I will call them “my people” who are not my people” the assumptions attached to his arguments are based on the love that meets all the requirements and is aimed at fulfilling the law. This is supported by the fact that Jesus stated that he didn’t come to abolish the Law or the Prophets but came to complete and also fulfill them.
Eschatology
The God’s ultimate goals are diverse as explained by the Romans. However, God’s ultimate goal is based on ensuring that his name is known and also praised by all the people of the Earth. This is evident in Romans 9:17, Paul says “that God’s goal as evident in redeeming Israel is “that (his) name may be proclaimed in all the earth”. Thus, God needs people to know his name all over the world and live within his set ways. This is also echoed by Isaiah 12:4 where he argues that “Make known his deeds among the peoples, proclaim that his name is exalted”. This is also reflected in the sanctification where the virtues of the believer’s ultimate union with Christ in His death and resurrection Christians have and also live through a new life. Thus, the essence of definitive sanctification entails to defeating the power of sin hence simultaneous renovation ad also renewal of the sinner occurring at the inception of Christian life.
Ethics
The result to frequent missionary trips to Corinth, Paul becomes even more intimate in relationship with their church. This made him wrote letters in the 1 and the 2 Corinthians addressing some of the problems that are related to pride, sexual immorality, over correctness and forgiveness, plus dissension among others. Based on these letters, it is evident that Paul understood the Hellenistic culture and the knowledge it had obtained via human efforts. Based on his perception on such knowledge and the respective implications, Paul was aware of how human knowledge tends to encourage ungodly pride while love is more steady foundation (1 Corinthians 8:1). Paul contends that love is not rude, conceited and doesn’t behave unbecomingly (13:15). The same approach can be traced on the teaching by Jesus where he also proclaimed that everyone who exalts himself will be humbled, but he who humbles himself will be exalted (Luke 18:14). Paul addresses the practical issue on early churches of “improper” behavior by condemning such behaviors. These behaviors include; marrying or even living or having a sexual relationship with someone’s (widowed or even divorced) stepmother and also indulging into prostitution for the sexual gratification. Paul had to address the issue after discovering that some of the church members believed that the grace received after sanctification was able to cover their ongoing sexual and ritualistic immoralities. The dangers presented via immorality forced Paul to warn those indulging into such activities will not be able to inherit the Kingdom of God (Galatians 5:12). The practical issue of unable to control yourself is also addressed by Paul as one of practical issues in early churches. He advocates and argues on self-control although he agrees that some of the member’s lack of the capacity to resist temptation was the major cause. However, to address the irresistibility towards temptation, Paul suggests on the issue of marriage as a viable option hence depicting that Paul perceive marriage as significant entity although he later suggests that to be able to serve Christ better it is good to be single. He argues that being in marriage offered those in marriage a role to fulfill desires of each other hence serving and living in Christ is not their major role.
Theology
The Roman teaches use about the nature and attributes of God There are different aspects attached to the pastoral and the general epistles. Epistles are basically those letters that were written aimed at fledging churches and also individual believers in the earliest of Christianity. These letters were aimed at addressing some of the issues that affected churches at the time while also strengthening faith among church members. As depicted in the proffered analysis above on early practical issues in churches, The Apostle Paul wrote many letters to the churches addressing the vices and some of the issues he had discovered altered the righteous ways of living among the believers. He wrote his first 13 letters with every letter addressing a give problem or situation in the community or the entire society. In the New Testament, Paul’s writings comprises about one fourth. He composed four letters (Prison Epistles) when he was confined in prison due to his continuous believe and spreading the word of God contradicting with the ways of living especially those in the authority. Paul wrote three of these letters or the Pastoral Epistles as directed towards church leaders, Timothy and Titus while also discussing some of the ministerial matters. These letters acted as a way of directing the church leaders on how to guide their church members against indulging in ungodly ways of living and embracing Christianity ways of living that largely contradicted with their pervious believes and perceptions on issues in the community. The pastoral and general epistles are divided in different sections based on those who wrote them and to who they were intended. The Pauline Epistles include; Roman, 1 and 2 Corinthians, Galatians, Ephesians ( Prison Epistle), Colossians (Prison Epistle), Colossians (Prison Epistle), 1 Thessalonians and 2 Thessalonians, 1 Timothy and 2 Timothy (Pastoral Epistles), Titus (Pastoral Epistles), Philemon (Prison Epistles). Each of the availed The Pauline Epistles written and composed in different periods and addressed to different members in the community addressed issues affecting the community and proposed some of the ways to address and avert such issues. They created a platform or framework that leaders, pastors, and Christians can use to enable them live and stay righteously based on the teachings of the Christianity. Paul was aware of the vices and the corrupt ways that people in the community were, he was afraid of such vices eroding the essentiality of Christianity in the community hence need to present the people with tools aimed at addressing such issues. He was able to directly condemn and prohibit some of the issues in the society that he was aware diverted the rightful teaching of Christianity. On the other hand, The General Epistles are; Hebrews, James, 1 Peter and 2 Peter, 1 John, 2 John and 3 John, and also Jude. These epistles addresses the world that was obsessed with lust hence the intent of the books was to address such issues. Those that were offended by these Pastoral and General Epistles were behind the imprisonment of Paul as some of the vices that he largely condemned both in church and general community or society were some of the issues that they largely embraced. Currently, the churches that tends to reduce or delimit the gospel tends to feel good message and turns Jesus into a form of libertine as they find these letters outdated and at worse being positively wrong. These churches tend to embrace some of the entities in these books that fail to condemn their actions and quoting some of areas that suits their benefits. They continue to practice and advocate some of the ways and the practices that Paul wrote against in the community. They are inventing and practicing new ways that encourages these vices. Based on the recent trends, practices and the vices evident in churches, a reminder of the ways of the old church itself is apparent. They are opting on what to preach and communicate to the church members while averting those entities that Paul condemned. The introduced new ways that aligns with the old ways are not only eroding the essence of churches in the community and the society in general but also weakening the faith of the followers while also locking away those seeking for salvation. In the Pastoral and General Epistles listed above, the austere purity on the Christianity ways of living is clearly expressed. Based on the fact that these letters were written during Roman era that is similar to our current was of brutal lust, these letters are better suited for our generation more than ever. The lack of values and moral systems in the community currently aligns with the Roman era with Paul condemning such entities clear in these letters. The purity of hearts of living in Christ has been replaced by earthly desires that were largely condemned in these letters. It seems the society has forgotten the history behind these letters and the morals, values and the lessons communicated in these letters in relation to advocating for righteous ways of living.

References
Romans 8:1-17 Sharing in the Life of Christ. 2012
John Stott, Romans (Downers Grove, Ill.: Inter Varsity, 1994), 167. Geoghegan, J., & Homan, M. The Bible for Dummies: a reference for the rest of us. Indianapolis, IN: Wiley Publishing, Inc. 2003
Grindheim, S. Wisdom for the perfect: Paul’s challenge to the Corinthian Church (1 Corinthians 2:6-16). Retrieved from Religion and Philosophy Collection database. 2002
Identity. APA dictionaryof psychology. Washington DC: American Psychological Association. 2007.
Molvaer, R St. Paul's Views on Sex According to 1 Corinthians 7:9 & 36--38. Retrieved March 9, 2010 from Religion and Philosophy Collection database.
Welborn, LPaul's appropriation of the role of the fool in 1 Corinthians 1–4. Retrieved March 9, 2010 from Religion and Philosophy Collection.
White, M. L. Paul's Mission and Letters: Paul in Corinth, Retrieved 03 07, 2010, from http://www.pbs.org/wgbh/pages/frontline/shows/religion/first/missions.html
Stanley E. Porter, “Pauline Authorship and the Pastoral Epistles: Implications for Canon,” Bulletin for Biblical Research 5 (1995): 105-12
Romans 8:2 The Greek is singular; some manuscripts me
Romans 8:3 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit; also in verses 4-13.
Romans 8:3 Or flesh, for sin
Romans 8:10 Or you, your body is dead because of sin, yet your spirit is alive
Romans 8:11 Some manuscripts bodies through
Romans 8:15 The Greek word for adoption to sonship is a term referring to the full legal standing of an adopted male heir in Roman culture; also in verse 23.
Romans 8:15 Aramaic for father Romans 8:21 Or subjected it in hope. 21 For
Romans 8:28 Or that all things work together for good to those who love God, who; or that in all things God works together with those who love him to bring about what is good—with those who

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[ 1 ].  Romans 8:2 The Greek is singular; some manuscripts me
[ 2 ]. Romans 8:3 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit; also in verses 4-13
[ 3 ]. Romans 8:1-17 Sharing in the Life of Christ
[ 4 ]. Romans 5:3 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit; also in verses 4-13
[ 6 ]. APA dictionaryof psychology. Washington DC: American Psychological Association. 2007
[ 7 ]. White, M. L. Paul's Mission and Letters: Paul in Corinth, Retrieved 03 07, 2010, from http://www.pbs.org/wgbh/pages/frontline/shows/religion/first/missions.html
[ 8 ].  Romans 8:28 Or that all things work together for good to those who love God, who; or that in all things God works together with those who love him to bring about what is good—with those who
[ 9 ]. Molvaer, R St. Paul's Views on Sex According to 1 Corinthians 7:9 & 36--38. Retrieved March 9, 2010 from Religion and Philosophy Collection database.
[ 10 ]. Molvaer, R St. Paul's Views on Sex According to 1 Corinthians 7:9 & 36--38. Retrieved March 9, 2010 from Religion and Philosophy Collection database.
[ 11 ]. Stanley E. Porter, “Pauline Authorship and the Pastoral Epistles: Implications for Canon,” Bulletin for Biblical Research 5 (1995): 105-12
[ 12 ]. Stanley E. Porter, “Pauline Authorship and the Pastoral Epistles: Implications for Canon,” Bulletin for Biblical Research 5 (1995): 105-12
[ 13 ]. John Stott, Romans (Downers Grove, Ill.: Inter Varsity, 1994), 167.