LIBERTY UNIVERSITY

“PAUL’S THEODICY OF THE RIGHTEOUSNESS OF GOD: JUSTIFICATION AS

SEEN THROUGH MULTIPLE PERSPECTIVES AND NARRATIVE THEOLOGY”

A RESEARCH PAPER SUBMITTED TO

PROFESSOR DAVID BRINKLEY

FOR BIBLE 425-B07

BY

JOSEPH VINCENT SANTINI

LYNCHBURG, VA

MARCH 11, 2012

I. Introduction

The journey of God’s people through history has brought

salvation to the world. The mystery of that great salvation is

understood from many angles and imagery. Paul in Romans retells

that story around Christ. Christ marks a significant turning

point within the narrative of Israel, which Paul works out in the

book of Romans. How can God be faithful if He has turned to the

gentiles? How can we be “in the right” if God is not vindicated?

How can we hope for the future salvation and reconciliation of

the world, if God has not made good on His promises? In Christ

God has united all things in heaven and on earth (Eph 1:10),

reversing the Babelic curse, and creating the New Man (i.e. the

Church).1

Justification by faith, as seen through the interweaving

imagery of the grand narrative of God’s covenant faithfulness,

will show that Paul is centered on God. Justification by faith in1 James B. Jordan The Future of Israel Reconsidered: Another Look at Romans 11

(Niceville, FL: Biblical Horizons, 1994), 12.

2

Romans is primarily about answering the question of God’s

faithfulness to his covenant promises with Israel and the

salvation of those who put their trust in Christ. Understanding

Justification is important for the Church and her people because

it reveals that salvation is not just a declaring, individual,

past event, but includes transforming, cosmic, and future aspects

to unite all of Creation to its glorification.

The first-century context of Israel was different from ours

today.2 What is happening in the first century? What were people

talking about and hoping for? If God has worked in Christ, then

what is going on with the Gentiles running the show? What is God

doing? The Jews of that period were not asking questions about

how one gets to heaven when you die. “They were hoping and

longing for Israel’s God to act, to do what he had promised, to

turn history the right way up once again as he had done in the

days of David and Solomon a thousand years before”.3 The Jews of 2

Krister Stendahl “The Apostle Paul and the Introspective Conscience of the West” revised and footnoted edition of his article “Paulus och Samvetet” published in Sweden in Svensk Exegetisk Arsbok 25 (1960), 62-77.

3 N.T. Wright Justification: God’s Plan and Paul’s Vision (Downers Grove, IL: InterVarsity Press, 2009), 56. Also on p. 57, “The tide which was carrying allIsrael along in the time of Jesus and Paul was the tide of hope, hope that Israel’s God would act once more and this time do it properly, that the promises made to Abraham and his family would at last come true, that the

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that time saw themselves within a grand narrative of God’s story

and the promises He had made to them for the world.4

The question of the occasion of Romans and the make-up of

the church in Rome is important to understand the thrust of

Paul’s concerns and the problems he was trying to answer. The

origins of the church in Rome had their roots in the Jew

synagogues.5 The Jewish identity of the Church was changed after

Emperor Claudius ordered all Jews to leave Rome in A.D. 49. They

were allowed to come back, but at that point, to a gentile

majority church.6 If Christ has united all things, then way is

visions of the prophets who foretold a coming restoration would find their ultimate fulfillment. What we in the western world have come to see as the ‘individual’ hope, and indeed the individual life of faith, piety or virtue, found their place within that.”

4 Ibid., 59-61. “First, many first-century Jews thought of themselves asliving in a continuing narrative stretching from earliest times , through ancient prophecies, and on toward a climactic moment of deliverance which might come at any moment…The second thing, equally important and this time frequently noted and attacked, is this: this continuing narrative was currently seen, on thebasis of Daniel 9, as a long passage through a state of continuing ‘exile’…Attempts to controvert this, which have often taken the form, ‘But they were back in the land, so they can’t have been in exile,’ or ‘But 1 Peter thinks of the churches as a community of exiles, so the gospel can’t have been about the return from exile,’ show merely that the fundamental point has not even been grasped: many first-century Jews thought of the period they were living in as the continuation of a great scriptural narrative, and of the moment they themselves were in as late on within the ‘continuing exile’ of Daniel 9”.

5 Frank J. Matera Romans (Grand Rapids, MI: Baker Academic, 2010), 6. Douglas Moo Romans (Grand Rapids, MI: Zondervan, 2000), 17.

6 Douglas Moo Romans (Grand Rapids, MI: Zondervan, 2000), 18. “Several key emphases of the letter make good sense against this background: the

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there division with the people of God? The work of the Gospel was

going through growth pains in Rome. The bringing together of

Jew /Gentile is the vindication of God to the call of Abraham by

undoing both Adam’s sin (individual death) and Babel’s curse

(cosmic death).7

The topic of justification is a complex doctrine that breaks

the mold of systemic formulations. The ebb and flow of the

scriptural narrative fits more into the mind of the mystic, with

its multi-layered construction. Some have tried to force dividing

lines into Pauline soteriology, but this fails. You cannot divide

Paul’s soteriology into neat caterogies (i.e. justification,

sanctification, salvation) to explain the different dimensions of

preoccupation with the Jewish law and its place in the life of Christians (e.g., Rom. 7), Paul’s scolding of the Gentile Christians for their arrogance (11:18-23, 25; cf. 13-14), and, most of all, his admonitions to the strong andthe weak (14:1-15:13).” Later on Moo summarizes more fully on p. 20.

7 James B. Jordan The Future of Israel Reconsidered, 12. “In the book of Romans, Paul is concerned about this bipolar world from start to finish. The burden ofPaul’s ‘mystery’ is that in the New Covenant, this bipolarity no longer can exist. All believers are one in Christ. There can no longer be any such thing as a Jew, and since Gentiles are defined in relationship to the Jews, there can no longer be any such thing as a Gentile either. There can only be Christians and non-Christians.” Also on p.11, “The bifurcation of humanity hada special and limited purpose: to manifest God’s covenant until the coming of the Messiah and the restoration of the world (Ex. 19:6; Dt. 4:6-8).”

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it. This is true because Justification has past, present, and

future elements that intersect with sanctification.

Justification has future, as well as past, reference (Rom 2:13; 8:33; Gal 5:1-5), and appears to relate to both the beginning of the Christian life and its final consummation. Similarly, sanctification can also refer to a past event (1 Cor 6:11) or a future event (1 Thess 5:23). And salvation isan exceptionally complex idea, embracing not simply a futureevent, but something which has happened in the past (Rom 8:24; 1 Cor 15:2) or which is taking place now (1 Cor 1:18)…Justification language appears in Paul both with reference to the inauguration of the life of faith and also its final consummation. It is a complex and all-embracing notion, thatanticipates the verdict of the final judgment (Rom 8:30-34) by declaring in advance the verdict of ultimate acquittal. The believer’s present justified Christian existence is thusan anticipation and advance participation of deliverance from the wrath to come, and an assurance in the present of the final eschatological verdict of acquittal (Rom 5:9-10).8

Given that this is a true description of justification, then

within this web of interconnecting imagery and ideas will also

include the individual and Cosmic (i.e. New Creation), as well as

legal acquittal and participation in Grace.9 8 Gerald Hawthrone, Ralph P Martin, Daniel G. Reid eds. Dictionary of Paul

and His Letters (Downer Grove, IL: InterVarsity Press, 1993), 518.

9William Cavanaugh “A Joint Declaration?: Justification as Theosis in Aquinas and Luther” in HeyJ XLI (2000), pp. 265-280; Frank Macchia “Justification Through New Creation: The Holy Spirit and the Doctrine by Whichthe Church Stands or Falls” in Theology Today (July 2001), pp. 202-217; Robert Jenson “Justification as a Triune Event” Modern Theology 11:4 (October 1995); Veli-Matti Karkkainen “Salvation as Justification and Theosis: The Contribution of the New Finnish Luther Interpretation to Our Ecumenical Future” in Dialog: A Journal of Theology (Spring 2006); Bruce Marshall “Justification as Declaration andDeification” in International Journal of Systematic Theology (March 2002); Peter Leithart

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Justification viewed in this way will lead to two different

perspectives. One will focus more on the individual and his

relation to God, therefore looking mainly at the present,

individual, and forensic elements (Gen 3). While on the other

hand, the focus will be on the community, therefore looking

mainly at the future, cosmic, and transformative elements.10 I

believe they are equally important and that Paul kept both

together.

II. Investigation of Romans

The beginning of Romans is essential to understand the

Righteous of God and the gospel. Opening the letter, Paul puts

the gospel in historical and covenantal terms.11 “Justification as Verdict and Deliverance: A Biblical Perspective” in Pro Ecclesia Vol. XVI, No. 1; Jeffery Anderson “The Holy Spirit and Justification: APneumatological and Trinitarian Approach to Forensic Justification” in ERT (2008) 32:4, 292-305; Paul Hinlicky “Theological Anthropology: Toward Integrating Theosis and Justification by Faith” in Journal of Ecumenical Studies (Winter 1997). I would like to pose the question of what grace is? Not the description that we are used to (i.e. unmerited favor), but is it created or uncreated? The Eastern Orthodox believes Grace is simply the uncreated energies of God. If this is true, then our participation in grace would necessitate transformative elements (i.e. theosis).

10 I believe this emphasis can be linked to the perennial problem in philosophy of the One and the Many.

11 N.T. Wright “Gospel and Theology in Galatians” Gospel in Paul: Studies on Corinthians, Galatians and Romans for Richard N. Longenecker, eds. L. Ann Jervis and Peter Richardson (Sheffield: Sheffield Academic Press, 1994), 222-239. “’The gospel’ is not, for Paul, a message about ‘how one gets saved’, in an

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the gospel he promised beforehand through his prophets in the Holy Scriptures regarding his Son, who as to his human nature was a descendent of David, and who through the Spiritof Holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord. (NIV 1:2-4)

All previous redemptions that God had performed were historical

and covenantal. The Flood and the Exodus are the two prime

examples that are types of the present salvation under the new

covenant that attest to the historical nature of God’s acts with

His people. Why now do we take the work of Christ in purely

abstract ways? Paul focuses on the Baptism and Resurrection of

Christ and the fulfillment of Israel’s story within Him. How is

this connected to the righteousness of God? Simply put, it is the

covenant faithfulness of God in answering the prophets cry for

deliverance. In the Resurrection the righteousness of God is

revealed and those in Christ participate presently in this pre-

individual and ahistorical sense. It is the announcement 1. That the God of Israel is the one true God, and that the pagan deities are mere idols; 2. ThatJesus of Nazareth, the crucified and risen one, is not merely ‘Lord’ in some cosmic sense, but is actually King—king of Israel, and hence (on the Davidic model of passages such as Psalm 89) the King before whom all the kings of the earth shall bow; 3. That Israel’s destiny has been fulfilled, her exile finished, her salvation won, but in a manner which undermines the Jewish ethnic and nationalistic hope that Paul had formerly esposed; and 4. That the rule of the pagan idols, which have kept the pagan nations in their iron grip has been broken, and that those who follow and serve them are now summoned to share in the blessings of Israel’s ‘age to come’.”

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eschatological deliverance. But as in the exodus all those who

passed through the waters were Israel, but not all Israel entered

the rest. Faith is dynamic, not static. It is the incorporation

in the Divine life in Christ (Jh 15 and 17). Justification by

faith attests of those who are a part of that ‘life’, not those

who will necessarily enter the ultimate rest. This is what God

was doing all along through Israel for the world, His Covenant

has come to its climax in Christ and those who enter Him find the

rest Israel was looking for: The inaugurated eschatological

expectation of all the law and prophets (Isa 40-55).

As Paul proceeds to vv. 16-17, we are taken to the main

point of the book: The Righteous of God. His Righteousness is His

covenant faithfulness to Israel through Christ for the world.12

This is why he quotes from Habakkuk 2:4. Habakkuk’s cry was to

God to be faithful to His promises. When will God rescue His

people?

12 N.T. Wright Justification: God’s Plan and Paul’s Vision, 180. “Even a short reflection, therefore, suggests that the best argument for the ‘righteousness’in Romans 1:17 being God’s own, and referring to his (albeit strange and unexpected) faithfulness to the covenant, is the argument of Romans itself.”

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The quotation thus rounds off the introductory formula, not simply by referring forward to the exposition of ‘justification by faith,’ but by alluding to the great crises of Israel’s past, and to the way in which, when God’sfaithfulness was being put to the test, God’s people were marked out by, and found life through, their faith…It has everything to do with his sense that, at a time when divine judgment seems called for no the wickedness of the nations and on the backsliders within Israel, that judgment will itself be rooted in the divine faithfulness to which the only appropriate response is human faith.13

That even though the church in Rome may not see the final

vindication of God’s people, the Gospel is His power to save all

who believe. The Gospel is about what God had done in and through

Jesus the Messiah to bring in the ‘new age’ of His people. Those

through faith are presently ‘in the right’ because they are ‘in

the right One’ that is putting all things right.

Romans 2:1-16, Paul declares the justice of God in judging

everyone according to what they have done. How if we all are

covered with Christ perfected obedience and all our works are

filthy rags? Is it just a legal fiction? If we do take this

passage seriously then we will have to reconsider that

formulation. Our works do matter! Paul is emphatic that it is not

the possession of the Law that saves, but the doing of the Law. 13 Ibid., 182.

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What he is getting at is the Jew has no bragging rights. The ones

that are justified have the law written on their hearts. Faith

should be seen like the marines slogan, Semper Fi. Always faithful

denotes loyalty. A soldier would never think being faithful meant

not having to take that hill or recue falling soldiers. If the

gospel is an announcement of the Lord defeating death through

death, then our faith must be faithful. This connects with the

clear understanding of a future justification based on works.14

It is clear no one can claim anything from God. No one can

merit salvation. That is not what is going on. But the one, who

is abiding in the divine life, participating in God’s energies,

is the one who performs good works (Eph 2:10). “The point of

future justification is then explained like this. The verdict of

the last day will truly reflect what people have actually

done. ..He says, ‘those who by patience in well-doing’ (echoes

here of Romans 5:3-4) ‘seek for glory and honor and immortality.’

They are seeking it, not earning it.”15 Is it God’s grace alone?

14 N.T. Wright “Romans” in The New Interpreter’s Bible: Volume X (Nashville, TN: Abingdon Press, 2002), 440. “Justification, at the last, will be on the basis of performance, not possession.”

15 Wright Justification, 191-192.

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Or do we work for it? There is a problem of equivocation here, I

believe, when this question is asked. In one sense it is all

God’s initiative. We could never have saved ourselves. God had to

heal the sickness in Man (i.e. sin and death). That is purely

God’s doing by grace alone. But when it comes to those in Christ,

we must, “work out our salvation with fear and trembling, for it

is God who works in you for his good purpose” (Phil 2:12-13). At

every point we work and God works. Grace and freedom co-exist in

the Christian life so that all we have comes from the Spirit

within us. At no point can the Christian say, “look what I have

done”, that would be Pelagianism. But we also cannot say, “It is

all of God, so what I do does not really matter”, that is

antinomian. Both are heresy that must be avoided.

In Romans 3:21-31, we will look at individual justification,

God’s righteousness, the faithfulness of Christ, and the Mosaic

Law. God’s faithfulness to the covenant has been called into

question before (Hab 2:4), but now God has been faithful to His

original promises to Abraham. All are one in Christ. Israel

cannot boast in the Law because the Law and the prophets waited

for this time of unveiling. The promises began with Abraham to 12

put the world right through his family.16 Now the one who is

justified is the one who has faith in Christ. Before Christ the

promises of God were restricted to the nation of Israel. But the

call of Abraham was to rescue the world from its plight. It’s

creational! The original purposes of God for creation will see

its culmination in and through Christ. The God ordained

bipolarity of the world has been undone through the messiah, so

now all who believe in Him will be saved both Jew and Greek.

There is no distinction all have sinned and all who have faith

are “in the right”. This is a present justification for all

individuals who by faith believe in Christ. The new exodus has

begun and the one who will pass through the judgment will be the

one who follows the new Moses.

Romans 4:1-6 opens up the discussion of imputed

righteousness, forensic justification, and Abraham. The

protestant understanding of “imputed righteousness” being the

active obedience of Christ accredited to the believer is

16 Remember the connection between Babel and the call of Abraham. Then think about Pentecost as the reversal of Babel.

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unfounded.17 The better understanding would be to read this as

reckoned righteous. This was the original promises to Abraham,

through Israel, being accomplished in the present time of

history, so that all now must believe Christ apart from the Law

and be “in the right”. This is forensic is nature, but it also

has transformative properties. You are declared a true covenant

member by this reckoning, which your faith is a badge. Your

status has changed, similar to getting married. Your faithfulness

to each other is reckoned to you as covenant members to each

other and now you are transformed into husband and wife.

Romans 8:18-25 show the cosmic perspective to God’s

faithfulness to His covenant and the justification it provides.

This passage is pneumatological. The Spirit works in and through

creation restoring the glory and bringing it to its

glorification. “We know that the whole creation has been groaning

in labor pains until now” (8:22). Paul see that the promise to

Abraham was for the whole world. “For the promise that he would

inherit the world did not come to Abraham or to his descendants 17 N.T. Wright Justification, 213. “’Imputed Righteousness’ is a Reformation

answer to a medieval question, in the medieval terms which were themselves part of the problem.”

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through the law but through righteousness of faith.” (4:13) The

divine life of the Spirit groans within us as we await the

resurrection of the body. When heaven and earth will be united as

it is in Christ presently and all those in Christ will be

transformed into His likeness with creation as a whole.

Romans 6:1-11 deals with the relationship between Baptism

and Christ and transformative justification. We are identified

with Christ by Baptism. Paul connects our Baptism to the original

Exodus story, but puts us united to Christ’s Death and

Resurrection. We are dead to sin and made alive to Christ through

our Baptism into his death and resurrection. This transforms our

life by putting us into the community of God were the new

boundary markers are set (Communion and Baptism). We are put into

the whole life of the Church and therefore Christ through

Baptism. After which we can never be the same. Our existence is

seen from that perspective of the life of Christ, even in

rebellion, our apostasy is seen in relation to the vows that are

made in Baptism. This transforming action further develops the

marriage analogy above. We are liberated from slavery and set

free in Christ (the New Exodus). 15

III. Conclusion

The mystery of our Salvation cannot be overstated. The

boundless grace and love God has shown toward his creation to

redeem it from sin and death, through His Son and by His Spirit,

puts humanity in a position of pure gratitude. Understanding

justification has taken us through many turns and twist as we

looked at Paul in the letter to the Romans. It was uncovered that

to read Romans you must understand what God was doing in the OT

and how the Jews saw themselves within that narrative world. It

was held that Paul wrote Romans to a majority Gentile Church with

a minority Jewish Christian gathering. The sub-structure of

Paul’s thinking includes Creation, Fall, Flood, Babel, Abraham,

Exodus, and Exile (Gen 1; 3; 6; 11; 12-17; Deut 27-30; Dan 9).

Therefore the righteousness of God is His covenant faithfulness

to the original promise of Abraham; that through him all the

nations will be blessed. “It is central to Paul, but almost

entirely ignored in perspectives old, new and otherwise, that

God had a single plan all along through which he intended to rescue the world and the

human race, and that this single plan was centered upon the call of Israel, a call which

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Paul saw coming to fruition in Israel’s representative, the Messiah”.18 Understanding

this narrative framework helps to pull together the multiple

perspective of Justification that has become present in the

Church. There are many angle to view Salvation and our

justification within, but viewing justification in from multiple

angles changes the way we will talk about the contents.

The differences between Protestants and Roman Catholics can

be helped by throwing the Eastern Orthodox into the mix. One

defect of traditional polemics between Protestants and Catholic

is never being challenged on the categories and questions that

are being asked. When we bring the Orthodox into the mix, our

preconceived ideas are exposed and brought into new light,

another perspective. N.T. Wright clears the way forward by

reminding us that our salvation is not out of the world, but for

the world. Thus reminding the West of the cosmic perspective the

East has never lost.19

Humans were made to take care of God’s wonderful world, and it is not too strong to say that the reason God saves humans

18 Ibid., 35.

19 Ibid., 234.

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is not simply that he loves them for themselves but that he loves them for what they truly are—his pro-creators, his stewards, his vice regents over creation. To make this utterly Pauline move is not merely to adjust some nuts and bolts at the edge of his doctrine of salvation, but to shiftthe weight of the whole thing away from where it has been inthe Western Church since long before the Reformation and—without losing the necessary Western emphases on the cross—back toward the cosmic focus which Eastern Christians never lost.20

Keeping the Incarnation, Cross, and Resurrection together with

the Ascension and Pentecost is what we have to do in order to

understand the whole of Justification. Complex and confusing

though it might be it affects everything the Church and the

people of God within the Church will think, do, and become.

Justification seen through this narrative lens as well has

shown the idea that Paul had God in mind similar to Habakkuk. Is

God going to be faithful? The answer is, YES! In Christ all the

promises of God are yes. In Christ the dividing wall between Jew

and Gentile have been destroyed, which enables the followers of

the True Israel (i.e. Christ) to accomplish its original goals.

The Incarnation unites heaven and earth, the cross defeats the

enemies of God and rescues us from sin and death, the

20 Ibid., 234-235.

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resurrection is the vindication that a new creation as been

accomplished and the strong man bound, ascension puts Christ in

His kingly office and head of the church, and Pentecost seals the

accomplishments of Christ and sees it to the end. God has been

vindicated!

The Mosaic covenant has been fulfilled in Christ in two

ways. Christ is the telos of the Law and destroys the barriers

within creation. The bipolarity instituted within creation with

the call of Abraham and established at Mt. Sinai has no more

function within God’s plan anymore. It is like the scaffolding on

a house; once the house is erected the scaffolding comes down. To

make the owner of the house keep the scaffolding up would ruin

the house and upset the owner, even though the scaffolding was

necessary during the time of work building the house. The Mosaic

Law was like the scaffolding above, but now Christ has come the

Torah (Scaffolding) is no longer the determiner of who is in the

covenant. Justification by faith identifies those who are in the

covenant, the fulfillment of Abraham’s Covenant for the world, in

Christ.

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We no longer identify ourselves with Torah, but with Christ

and the Spirit. Paul say nothing about faith alone being the end

all of salvation, but sees it as a sign of who is in the covenant

and therefore declared “in the right”. This is the individual and

forensic element with a cosmic and transformative coloring. We

are declared in the right and at the same time transformed into a

new relationship and identity (in Christ not Adam), but faith

being a dynamic participation in the divine life (Church, the

body of Christ) also includes future and cosmic realities. “The

whole point about ‘justification by faith’ is that it is

something which happens in the present (Romans 3.26) as a proper

anticipation of the eventual judgment which will be announced, on

the basis of the whole life led, in the future (Roman 2:1-16).

Until justification is set firmly with this eschatological, as

well as covenantal and apocalyptic, framework, we shall never be

able to understand what Paul is talking about.”21

21 N. T. Wright Paul: In Fresh Perspective (Minneapolis, MN: Augsburg Fortress Press, 2009), 58.

20

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