Exegesis Assignment - Paul

Life in the Spirit

Romans 8:1-17. Life in the Spirit.

Ignatius Catholic Study Bible. New Testament. Second Catholic Edition RSV

1. Historical Context

Summarize

There is a clear agreement among scholars of when Paul wrote the Letter to the Romans. Paul wrote it after finishing the collection and before heading to Jerusalem. Paul “completed his collection in Macedonia and Achaia, and 2 Corinthians 8-9 show that Corinth, in Achaia, was his final stop to complete the collection before delivering it” (Prothro 2021, 72). The letter then was probably written from Corinth. Prothro notes that the Letter to the Romans was written around 57 CE. Based on Acts, “it could not have been written after 58: Acts reports that Paul was received poorly when he delivered the collection to Jerusalem, was jailed, and transferred to Caesarea about two years before Festus became procurator in 59 CE (Acts 24:27)” (Prothro 2021, 73).

The Introduction to the Letter of Saint Paul to the Romans of The Ignatius Catholic Study Bible points to the same date, noting that Paul “must have written the letter during the final months of this third missionary tour (Acts 18:23-21:16), probably during the winter of late A.D. 57 or early 58.” McGinn's commentary on Romans says the letter was written “somewhere between CE 56 and 60, and perhaps earlier rather than later in that period.” She uses the midpoint of 58 for her text (McGinn 2022). This author points to the “introduction of Phoebe of Cenchareae (the port of Corinth, now called Kechries) as an emissary to the Romans (Rom 16:1-2), which implies that she and her entourage will be personally delivering Paul’s letter.” Paul then, “wrote Romans shortly before he made his last trip to Jerusalem (15:25), probably in Corinth or in Cenchreae, sometime in the winter of 57-58, after an evangelization of Illyricum (15:19) and of Macedonia and Achaia” (McGinn 2022).

Looking at these three sources, it is clear that the Letter to the Romans was written in A.D 57 or 58. The main reason comes from the Scriptures, as we note that Paul wrote the letter before his last trip to Jerusalem as he was completing his collection in Corinth. In 2 Corinthians, we have an encouragement from Paul to be generous, noting, “but that as a matter of equality your abundance at the present time should supply their want, that there may be equality. As it is written, “He who gathered much had nothing over, and he who gathered little had no lack” (2 Cor 8:14-15). In Acts, we read that Paul was not treated well when he delivered the collection and was transferred to Caesarea two years before Festus became procurator in A.D. 59. We read, “But when two years had elapsed, Felix was succeeded by Porcius Festus; and desiring to do the Jews a favor, Felix left Paul in prison” (Acts 24:27). This points that we wrote the letter before this treatment in Jerusalem.

Analyze

Situating the pericope within its original historical context helps us better understand the broader context of the text. This is important as we will have a deeper understanding of the author’s environment, including his and the society's cultural traditions, political/historical events, tensions between nations, and day-to-day idiosyncrasies. Referring to the Great Apostle, the more we can understand the society he was ministering in, the more we will understand his actions, the words he chose to teach people, and how he chose to minister.

Reflect

Understanding the historical context of a biblical passage is essential to have a complete context of the text, which will help us better interpret the Word of God as we understand the writer's intention better. Dei Verbum comes to mind as it reminds us that “the interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture” (DV 12). Many obstacles could arise. For example, we are dealing with a lack of information for specific periods and the risk of assuming theories without fundaments. We can overcome these obstacles by doing due research, comparing information between scholars, and trusting their work. Scripture is a wealth of wisdom, and the more serious we are when studying it, the better it will be for ourselves and the people we serve.

2. Cultural Context

Summarize

The Commentary on the New Testament from the Talmud and Midrash provides an essential context in the cultural Jewish tradition. Referring to 8:2, The Spirit of Life, it notes “For the rabbis, the divine spirit only rarely appears as the life-working creative power of God” and continues, “Yet generally the assumption is widespread that the spirit is to be imparted anew in the messianic time. Here the new spirit is conceived of (a) as a spirit of prophetic endowment,” finishing this description that the Spirit of life is “a spirit of a new life pleasing to God” (Hermann 2021). Commenting on 8:7 (Enmity towards God), it notes, “the enmity that the Israelites set up between themselves and their father in heaven (namely by their idolatry before and after the exodus from Egypt) aroused judgments (punishments) upon judgments for them.” It continues noting “the enmity between Israel and their father in heaven was suppressed for almost 900 years, from the day when the Israelites went out of Egypt, until the year when it was aroused against them in the days of Ezekiel” (Hermann 2021). From the Mishnah, commenting on 8:13, If you kill the aspiration of the body by (the) Spirit, it notes that a champion is “He who defeats his (evil) inclination.” And from the Talmud it notes, “A person’s (evil) inclination rises up powerfully against him every day and seeks to kill him; as it says, ‘The godless (= evil inclination) lies in wait for the righteous and seeks to kill him’ (Ps 37:32)” (Hermann 2021).

Commenting on 8:15, it refers to sonship, noting that in the days of the Messiah, “the Israelites will serve him (God) with joy; as it says, “Serve Yahweh with joy” (Ps 100:2).” And continues saying that the other nations “will serve him with trembling.” It gives an example to the earthly family, as when a son does something wrong, the father will not get angry at him “because he loves” him, but if a servant from a foreign land does something wrong, “he will get angry” with him (Hermann 2021). It continues describing the cry ‘Abba, father,’ noting that “Israel’s faith was valued so highly by God that the whole people were endowed with the spirit of prophecy as a recompense for it” (Hermann 2021).

Analyze

Three main concepts in this commentary helped me understand the Jewish tradition more and expand my understanding of the teachings of St. Paul in the letter to the Romans. The first concept is their understanding of the Spirit. This Spirit is supposed to be given in the messianic age; it is a prophetic endowment that pleases God. Paul claims that the messianic age is here, with Jesus, as He has given him the Spirit of life that has set him free, testifying that the Messiah has come and given his spirit. This spirit of prophecy helps them testify, crying out, “Abba, Father.” This would have been radically new to the Jewish community, as the Spirit, so far, has rarely appeared. Still, at the same time, Paul testifies to God the Father because of the Spirit, giving an example of this endowment he received.

The second concept is the understanding of winning against evil inclinations. To defeat this evil meant to be a champion and probably signified great honor in their tradition. The Jewish culture understands this battle of the flesh with God because if not defeated, it creates adversity with God. Paul writes directly to it in verses 7 and 8, knowing that now they can beat, win this battle, and be champions because of the Spirit now given. Winning this battle would have connected with the Jewish culture, as their efforts were directed toward this goal already.

The third concept, sonship, is at the core of the Israelite culture. They see themselves serving God joyfully, but outsiders serving God with trembling. This is because of their faith, as they uphold it, and God recompenses it. Sonship is very important in the Jewish culture, and it seems that they protect it, guarding it from foreign people and maintaining it in their community only.

Reflect

It is crucial to understand Paul’s culture and those of his audiences so we can have a deeper understanding of the impact of his teachings. Paul is teaching the Gospel of Jesus that strikes and hits the core of Jewish beliefs—the Spirit has been given in the messianic age, sonship open to not just Jews but to foreigners. The more we understand Paul’s audience’s culture, the better we can appreciate Paul’s approach and teachings. We have several obstacles in understanding their culture: we don’t fully understand their tradition, and we have a presumption that we do know their culture with the little we assume. The only way to overcome this obstacle is by diving in with primary sources and ancient texts and researching trustworthy scholars in the area who can give faithful information about the time of the Apostle. A general context of the culture is already helpful in analyzing the pericope and understanding Paul better.

3. Structural Analysis

Summarize

Remote Context

The following outline of the Letter to the Romans is based on analyzing the outlines provided by the Ignatius Catholic Study Bible and Prothro’s The Apostle Paul and His Letters. The main difference between the two sources is that Prothro divides themes in the first eight chapters into two: the Gospel of Salvation for Jews and Gentiles (1:16-5:11) and Death in Sin and New Life in Christ and the Spirit (5:12-8:39). I adopted this separation of these first eight chapters into my outline as it points out more precise the impact of the new life in Jesus by the working of the Holy Spirit. After this initial difference, both authors agree on their thematic division for the rest of the Letter. My outline format, themes, and subthemes’ names are heavily based on the Ignatius Catholic Study Bible as it provides excellent clarity to the structure of the Letter to the Romans.

1. Prologue (1:1-15)

A. Greeting (1:1-7)

B. Prayer of Thanksgiving (1:8-15)

2. The Gospel of Salvation for Jew and Gentile (1:16-5:11)

A. God’s righteousness and The Universal Corruption of Gentiles and Jews (1:16-3:20)

B. The Gift of Grace and Forgiveness through Faith (3:21-5:11)

3. Death in Sin and New Life in Christ and the Spirit (5:12-8:39)

A. Jesus Christ: The New Adam (5:12-21)

B. Sanctification: Holiness in Christ (6:1-8:11)

C. Glorification: The Spirit, Sonship, and Suffering (8:12-39)

4. Restoration of Israel (9:1-11:36)

A. Israel's Election (9:1-29)

B. Israel's Rejection of the Gospel (9:30-10:21)

C. Israel's Resurrection and Salvation (11:1-36)

5. Christian Living (12:1-14:23)

A. Christian Conduct in the Church (12:1-21)

B. Christian Citizenship (13:1-7)

C. Love Fulfills God's Law (13:8-14)

D. Christian Fellowship and Flexibility (14:1-23)

6. Epilogue (15:1-16:23)

A. Admonition (15:1-7)

B. Summary of the Epistle (15:8-13)

C. Paul's Ministry and Travel Plans (15:14-33)

D. Personal Greetings (16:1-23 [24)

7. Closing Doxology (16:25-27)

The Letter has three main themes that recall Salvation History. The first theme is the Jews’ and Gentiles’ unrighteousness. Then comes the Good News of the new life in Christ, available for everyone, aided by the Holy Spirit. The last main theme is the description of a true Christian life as part of the Church and the community of believers. My pericope, 8:1-17, fits in Paul’s exhortation to holiness in Christ, this new life in Jesus ignited by the Holy Spirit, which is the fulfillment in the New Covenant.

Proximate Context

My pericope is situated in the section “Death in Sin and New Life in Christ and the Spirit.” In this section, Paul explains that Jesus Christ is the New Adam, as Jesus is no longer the type of something to come, but He does and fulfills what Adam fails to do: “For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous” (Romans 5:19). This new life means Sanctification in Christ, dying and rising with Him, becoming slaves of righteousness rather that of sin. The pericope is in the transition between Sanctification and Glorification, focusing on the actions of the Spirit as a means to achieve sanctification, “But you are not in the flesh, you are in the Spirit, if the Spirit of God really dwells in you. Anyone who does not have the Spirit of Christ does not belong to Him” (Romans 8:9).

Immediate Context

Paul describes the tension between Good and Evil in the immediate passage before my pericope. Paul describes his own battle between these two and vividly describes this spiritual fight. Paul says, “For I see in my members another law at war with the law of my mind and making me captive to the law of sin which dwells in my members” (Romans 7:23). Right after this, Paul gives thanks to God for delivering him from his body of death but still will battle this tension, “Thanks be to God through Jesus Christ our Lord! So then, I of myself serve the law of God with my mind, but with my flesh I serve the law of sin” (Romans 7:25).

Right after my pericope, Paul describes the glory to come, reflecting the eschatological fulfillment after this age passes, making all the effort worthy. Paul says, “I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God” (Romans 8:18-19). This passage starts the ending of the three subthemes of Jesus the New Adam, Sanctification, and Glorification, allowing the transition to recall Israel’s story as God’s elected nation in the next section.

Analyze

Identifying the pericope in the letter's overall structure has helped me better understand Paul's message to the Romans: conversion to life in Christ. Identifying Paul’s central themes of the letter helped me recognize Paul’s rhetoric in proclaiming the Good News of Jesus and preaching only Him. The Apostle is direct, bold, challenging, and rich in proclaiming the Truth. He is able to describe these theological points in seed form and encourage the Romans to live a life with the Spirit as the gift promised and freely given to those baptized in Christ. Once the whole structure of the letter is understood, focusing on a particular pericope can be interpreted correctly, in the proper context, and in light of what was said before and after it. Pericopes are not written on their own, but they are part of a whole, which transmits the complete message of the author.

Reflect

Locating the pericope within the whole was useful as I understood the author’s intentions better and saw his entire goal in writing to the Romans. His teaching and sharing of Jesus Crucified is elevated as the author transitions from one section to another, and I could see the intentionality in Paul’s thought process. In my ministry, as a future Diocesan Priest, it is important to give the vision to the parish and the people entrusted to my care. The more they know the vision, that is, my goals and my desires for them, the more they will understand my decisions and the more they will support them. In ministry, there should be a constant sharing of the vision, constantly reminding myself and others about the ministry's goal, which, first and foremost, is the salvation of souls. Everything else should flow from it, as all decisions should be made with this goal in mind.

4. Rhetorical Analysis

Resource from selection by Michael Gorman’s Apostle of the Crucified Lord on Paul’s Use of Ancient Rhetoric.

Apply

1. Analyzing the structure of the Letter to the Romans, one can identify the main issue or stasis: the Justification before God. The Apostle explains this justification with an abundance of theological themes that will be the basis of Catholic doctrine. In the Introduction to the Letter to the Romans, the ICSB notes that Paul’s “thoughts weave back and forth through a maze of theological mysteries concerning sin, judgment, righteousness, justification, sanctification, salvation, suffering, law, grace, sonship, election, mercy, sacrifice, and the triune God” (ICSB 267). Paul not only theologically explains justification but completes it with an exhortation of Christians living as new citizens of the Kingdom of God.

2. Following is the categorization of the parts of the Letter to the Romans according to the principles of rhetoric. We see in this analysis how Paul mixes probatio and refutatio to teach clearly about doctrine. Though the whole theme of the letter could be put under “justification,” Paul explains it with many theological themes, as indicated in the paragraph above.

· Exordium: 1:16-17

· Narratio: 1:18—3:20

· Propositio: 5:1-11

· Probatio: 3:21—4:25; 5:12—21; 8:1-30; 9:1-13; 10:5:21; 11:25-36

· Refutatio: 6:1—7:25; 8:31-39; 9:14-33; 11:1-24

· Exhortatio: 10:1-4; 12:1—15:13

· Peroratio: 15:14—16:27

My pericope, 8:1-17, is part of probatio. In this passage, Paul talks about “Life in the Spirit” in support of the stasis. He opens this passage by saying, “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death” (Romans 8:1-2)—putting forward an argument about condemnation, which there is none in Jesus. He continues arguing the tension between the flesh and the Spirit, “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit” (Romans 8:5). And argues that if we live by the Spirit, which is the spirit of sonship, then “when we cry, “Abba! Father!” it is the Spirit himself bearing witness with our spirit that we are children of God” (Romans 8:15b-16), supporting his main teaching of justification, deepening this theological teaching, and explaining belonging to Christ.

3. In my pericope, Paul appeals with logos. He gives a theological explanation of what happens when one chooses Christ and lives by the Spirit and offers a logical follow-up to his arguments. Explaining that there is now no condemnation for those who are in Christ, he notes that this is because the Spirit of life in Christ Jesus liberated him from the law of sin and death and because God sent his Son who condemned sin in the flesh “in order that the just requirement of the law might be fulfilled in us” (Romans 8:4). Paul explains that the Spirit is life, not death, and the proof will be the resurrection of our bodies, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you” (Romans 8:11). Paul makes logical connection as he explains theological truths to the Romans.

Analyze

Paul’s appeal from logos in the pericope is appropriate because he is explaining a theological truth, the life with the Spirit of God, and as a truth, it does not depend either on his moral character or from emotions. Paul already explained who he was, and right now, he is not appealing to the emotions because he wants his audience to understand the truth of Christ Jesus, making connections that will help them understand the Spirit intellectually through theological proofs (resurrection of the body).

Reflect

Situating the pericope within the wider argument is important as we continue to understand Paul’s intentionality and approach to his ministry. This is because Paul did not write this Letter without purpose, writing about several things that are not connected. On the contrary, all of it is connected to his zeal for teaching salvation in Christ Jesus, as we all are justified in Him. After analyzing the stasis, I realized the connectivity of each section, how they support each other, and how of an apostolic genius Paul was. The Holy Spirit took over him and gave him the graces necessary to write the letters that would be the fundaments of the rest of the life of the Church.

Understanding ancient rhetoric will help me in my talks and homilies, as I will now consider these effective uses of appeals. I want to be able to persuade my congregation to the Truth of Jesus, and my job is to be prepared and equipped as much as I can. The Holy Spirit will do the rest, complementing and working through me. The techniques are helpful as much as I am faithful to the teaching of the Church, always giving all the Glory to God as all ministry is from Him and for His greater glory.

In further research on commentaries, Moo notes Romans’ theme (stasis) is not mainly justification, though this is “of critical importance in the letter.” The central “theme of the letter is the gospel, which is “that God brings guilty sinners into relationship with himself and destines them to eternal life when they believe in his Son, Jesus the Messiah.” Pointing out that justification “occupies a key position in the various metaphors Paul uses to describe that new relationship.” Justification “is important in Romans and in Paul’s theology generally because it expresses, in the sphere of anthropology, a crucial element in Paul’s understanding of God’s work in Christ: its entirely gracious character” (Moo 2018). Moo approaches the entire letter with a broader understanding of the gospel message. This provides me with a wider approach to the Letter, perhaps giving a more precise stasis to Paul’s text.

5. Intertextuality

Resource

- Ignatius Catholic Study Bible

- NABRE

Summarize

The NABRE edition has no references to OT texts within my pericope. The ICSB notes references to the OT in its notes by the editors, which are very helpful and provide good context. The authors reference Ezek 36:27 for Rom 8:2; Lev 4:24; 6:18; 14:19 for Rom 8:3; and for Rom 8:14-15, they reference Ex 4:22; 6:6; 13:21; Is 63:8, 10-14, 16; Deut 32:6

Analyze

Rom 8:2 notes, “For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.” This is the Spirit that Ezekiel envisioned as we read in Ezek 36:27, “I will put my spirit within you so that you walk in my statutes, observe my ordinances, and keep them.” What is interesting is the context of this verse in Ezekiel, which talks about the regeneration of the people. In verse 25, we read the famous verse foreshadowing baptism, “I will sprinkle clean water over you to make you clean.” In verse 26, God talks through the prophet about changing the human heart, “I will give you a new heart, and a new spirit I will put within you.” This is the Spirit now given through Jesus Christ, the same one that Paul references. Perhaps Paul has Ezekiel in mind and knows the power of this prophecy, allowing the Apostle to be bold in his teaching as Holy Scripture reassures him.

The note for Rom 8:3 in the ICSB connects Jesus as an offering for sin, as the “Greek is identical to a shorthand expression used in the Greek version of Leviticus for a sacrificial sin-offering.” The editors of the ICSB note that if Paul had this in mind, “he is claiming that Jesus was sent by the Father to be an offering for sin.” Paul knew Scripture, and this connection to Leviticus illuminates his intentionality and depth of wisdom in the Truth, always teaching the connection and pointing to the fulfillment of Jesus Christ.

Hill, in this commentary on Romans, notes that in this verse (3), Christ’s atonement is reintroduced. He notes, “God ‘dealt with sin’, something that law, allied to weak human ‘flesh’ (i.e., the powerless human will, as in 7:14–25), was incapable of doing. In the death of Jesus, God ‘condemned sin in the flesh,’ that is, the condemnation of v. 1 was executed on Jesus, the only human (one ‘in…flesh’) who was undeserving of such judgment” (Hill 2001).

Moo also references the “sin offering” made by Christ. This author notes that the “phrase so frequently means “sin offering” in the LXX that it is likely to mean that here too: God sent his own Son “to be a sin offering” (Moo 2018).

For Rom 8:14-15, the editors note that “the sonship of believers (8:15) recalls the sonship of Israel (Ex 4:22; Is 63:8). In Exodus, this verse is part of a conversation between Moses and Pharaoh. Moses pleads to Pharaoh to let them go, saying in verse 22 what God has shared with him, “Israel is my son, my firstborn.” Here, we have direct words from God to Moses, claiming Israel’s sonship. The verse from Isaiah is part of a prayer for the return of God’s favor. God answers in verse 63:8, “They are indeed my people, children who are not disloyal.” Again, seeing the connection to sonship. In Rom 8:15, Paul also makes a plea to call God Abba! Father! The editors of the ICSB note that calling God Father “echoes the title first given to Yahweh at the end of the Exodus journey.” Here, the connection is with Deut 32:6 and Is 63:16. In Deuteronomy, the author complains to the people, refuting their actions by asking, “Is he, not your father who begot you, the one who made and established you?” The verse from Isaiah comes from the same prayer mentioned before, and here, the author pleads to God, telling him, “For you are our father. Were Abraham not to know us, nor Israel to acknowledge us, You, Lord, are our father, our redeemer you are named from of old.” Paul is expanding the truths of sonship and our right to call God Father, as he knows that Israel has always been God’s beloved one.

The theme of being led out of slavery by the Spirit in 8:14-15 recalls “how Israel was led out of the bondage of Egypt by the pillar of fire (Ex 6:6; 13:21), which biblical tradition sees as an image of the Spirit (Is 63:10-14).” In Exodus 13:21, we read the extraordinary event: "The Lord preceded them, in the daytime by means of a column of cloud to show them the way, and at night by means of a column of fire to give them light.” Isaiah refers in 63:10-14 that the holy spirit guided Moses, and all those mighty deeds were because of its guidance. Paul knows the story of Israel and the importance of Moses in rescuing them from the bondage of the Egyptians. Paul perhaps has in his mind the holy spirit that was with Moses and now connects to the Spirit of Jesus that we now possess and that will help us recognize God as our Father. His rich wisdom of Scripture supports Paul, and he is able to use familiar language to proclaim the news of the Gospel of Christ.

Reflect

It was very helpful to look up these passages found in the notes of the ICSB. It gave a broader understanding of Paul’s depth of his theology. As a well-formed Jew, he must have known Scripture and the story of Israel pretty well, and now he is able to teach and explain the newness of Christ, who fulfills what was promised and announced. If I hadn’t looked up these OT passages, I would have probably missed the intentionality of Paul’s language behind his teachings. It showed that Paul chose OT images that integrated them into the newness and Truth of Jesus. It was very interesting to go through these OT verses and see how they relate to each other and how much more context they provide to the pericope.

6. Textual Criticism

Resource:

Omanson, Roger L. A Textual Guide to the Greek New Testament: An Adaptation of B. Metzger's Textual Commentary. San Bernadino, CA: Editorial Verbo Divino, 2019

Summarize:

8:1 Jesus

Later manuscripts add words from v.4 at the end of this verse. First, they added “to those who do not walk according to the flesh” and added “but according to the Spirit.” The Alexandrian and Western text types support the shorter text, which had no additions. In my edition for my pericope, the ICSB that uses the RSV doesn’t add the phrases and stops at “Jesus.”

8.2 Me

A textual variant between “you” and “me.” Omanson notes that the pronoun “you” has support from the Alexandrian and Western witnesses but is the most difficult to read, and it was likely replaced by “me,” which agrees with ch. 7. Omanson cites Fitzmyer about Paul’s intention in this verse: "the justified Christian.” Translation differs in the different editions: “you” is used in the NRSV, REB, and NJB, while “me” is used in the RSV (my edition), NIV, TEV, TOB, FC, and Seg.

8.11 Through his Spirit which dwells in you.

There are two different readings of this text. The first one, in the genitive case, expresses “by means of his Spirit.” Omanson notes, "The sense is that the Spirit who dwells in the Christians will be the agent by means of which God will give life to their mortal bodies.” The second one, in the accusative case, “expresses the reason that God will give them life,” making the sense that “God will give life to your mortal bodies on account of his Spirit that dwells in you.”

8.15 Segmentation

There are two differences in meaning according to where the break is made at the end of v.15. If a major break happens at the end of v.15. we would have “For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption, by which we cry, ‘Abba! Father!” According to this punctuation, the crying out “Abba” is a result of the gift of the Spirit.

But if the break happened differently, after “adoption” or “sonship,” we would have, “For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, ‘Abba! Father!’ 16. It is that very Spirit bearing witness with our spirit that we are children of God.” According to this second punctuation, “the Spirit’s testimony is dependent on our initiative—or, at least, that the only testimony of the Spirit mentioned is so dependent.” This perhaps gives a meaning of necessary cooperation between the Christian and the Spirit.

Analyze

The analysis of 8:1, with the added phrases after “Jesus,” points out that the editors of transcriptions were thinking in a description for an accurate understanding of Paul’s teaching. In this case, the change doesn’t affect the meaning. The added phrases are unnecessary as we can understand Paul’s teaching with the verses that follow verse one. It is clear that the original verse stops at Jesus because of the support of the Alexandrian and Western text types.

In 8:2, the choice between “you” and “me” can change the meaning of the verse a little. If “me” is used, then Paul is giving witness to the Spirit; if “you” is used, then Paul is referring to the work of the Spirit in the Romans. The meaning does not change significantly as the main idea is maintained with either word. I think “me” is the original, as it would make more sense for Paul to witness the Spirit's work in his life before encouraging the Romans to see the Spirit work in their lives.

In 8:11, the change of meaning is theological. If the genitive case is used, then the Spirit is the means by which God would act in the person. The Spirit becomes an important agent in the life of the Christian. This is why I think it is the original—Paul is big in teaching the dwelling of the Spirit, and it follows his theology that the Spirit of the Lord would be the actor, transforming the person into Christ. The other option, the accusative case, expresses the work of God in the Christian because they have the Spirit. I think this point is not as clear and obscures the action of the Spirit.

In 8:15, with segmentation analysis, we also have a change in meaning similar to what happens in 8:11. If the break occurs at the end of verse 15, then it is because of the Spirit that we cry Abba, Father. And because the Spirit is an important actor in Paul, I think this version is the original, as the Spirit makes the person glorify and recognize God as Father. If the break happens after adoption, the meaning changes and makes the Christian initiate the work of the Spirit, which must be dependent on the Christian action. Though we need to cooperate with grace and God’s works, the second option appears to me to obscure somewhat Paul’s teaching, making it not as clear as it could be.

Reflect

Textual variation is significant as it guides the interpretation of the text and helps scholars interpret the author’s intention more accurately. The decision of which reading is correct, I suppose, is made by scholars who have analyzed and worked on the text variation as the primary focus of their scholarship. It is incredible how much research goes into Biblical studies, and I can appreciate their work and love for Scripture more. The better information we get for a text, the better interpretation we will be able to have, which allows for a better understanding of the original author’s intentions.

7. Word Study

Summarize

1) Put to death (Romans 8:13)

The Strong’s reference for this word is #2288—Thánatos (Studylight.org). It appears 119 times in the following books of the New Testament (NAS):

The context of the word appears mainly to refer to physical death. Death of the body is the most common use of this word in the New Testament.

According to Thayer, the metaphorical definition is “to make to die, i.e., destroy, render extinct;” and “by death to be liberated from the bond of anything, literally to be made dead in relation to something.” According to Strong’s, it means to kill (literally or figuratively): - become dead, (cause to be) put to death, kill, mortify (Studylight.org).

The article on “Death” in the Anchor Yale Bible Dictionary, referring to its use in the New Testament, explains that “death is more than a terminus to life. It can affect life as it moves to that end. One can experience a living death, or a “body of death,” Rom 7:24.” And continues, “Existentially, one who has encountered Christ is said to have eternal life even during this present life (John 3:36); whereas, one who has not yet encountered Christ is said to be “dead” in sin (Eph 2:1; cf. Col 2:13; Rev 3:1). Passing from death to life, experientially, is spoken of as the new birth (John 3:3–8)” (Richards and Gulley 1992, 111).

In the Dictionary of Paul and His Letters, the author notes that “death is not merely the cessation of physical bodies. It unfolds with various dimensions that explain humanity’s problem with sin, Christ’s pathway to salvation, and patterns of living through the Spirit” (McKnight, Lynn, and Nijay 2023, 224). And further explains that “Death in Christ leads to a resurrection, a new life guided by the Spirit of God and dislodged from slavery to sin (Rom 6:5-7, 16; Col 3:1-3). If, therefore, Christians are dead to sin and alive to Christ, then their actions must follow (Col 2:20).” And refers specifically to our phrase, “When they “put to death” their old way of living, they resurrect to a new way of life: a life that recaptures the “image of God” (Col 3:9-10), a life lived with Christ’s death carried around in their bodies, producing life in them and in the world around them” (McKnight, Lynn, and Nijay, 2023, 224).

The HarperCollins Bible Dictionary explains that Paul “depicts death as an unintended fate unleashed as a consequence of primeval disobedience (Rom 5:18-19). Furthermore, this situation has been resolved or reversed through the appearance of a second Adam (Christ) who empowers his followers, just as the first Adam affected those who came after him.” The author of this definition finishes this entry by noting that the final word on this matter is apocalyptical, “mortality and martyrdom, as the goal of Satan and his instrument, Rome, will shortly come to an end. The paradise the Creator intended will then be restored and “death will be no more” (Rev 21:4)” (HarperCollins 2011, 189)

2) Adoption (Romans 8:15)

The Strong’s reference for this word is “from a presumed compound of (G5207) and a derivative of (G5087)” (Studylight.org). The transliteration of this word is huiothesía. It only appears five times in the Scriptures: Romans 8:15, 23; 9:4; Galatians 4:5; and Ephesians 1:5. All of them are in reference to adoption through Jesus Christ, making us children of God (blueletterbible.org).

For further reference, the root of the word “huiós” (G5207), which Strong’s short definition notes: “Apparently a primary word; a “son” (sometimes of animals), used very widely of immediate, remote or figurative kinship: - child, foal, son” (Studylight.org). It is primarily used in the New Testament to refer to the Son of God, Jesus.

The Anchor Bible Dictionary explains the use of huiothesía in the New Testament, “where it serves to distinguish the believer's sonship from that of Jesus and to illustrate the Christian's change of status, both accomplished and prospective. The background of the metaphor has variously been seen as Roman, with its concept of strong paternal authority; Greek, as the term huiothesia implies; or Hebrew, as implied in Paul's use of the Semitic term abba in describing the adoptive father” (Knobloch 1992, 78).

In the Dictionary of Paul and His Letters, the author explains that “Paul uses the term sonshipto forge a clear link to inheritance” to reflect the logic of Roman adoption. The term huiothesía “is primarily functioning as a term of eschatological transfer between the realm of the Flesh and the realm of the Spirit, and it likewise captures the change in believers’ allegiance inherent in that transfer.” Paul probably chose this term “in order to emphasize the nature of Israel’s sonship (sonship by divine decree/election), which nicely foreshadows his defense of God’s faithfulness to Israel in Romans 9-11” (McKnight, Lynn, and Nijay, 2023, 14).

In the HarperCollins Bible Dictionary, the author notes that the term is used “as a metaphor for salvation. Paul indicates that people become adopted as heirs of God through faith (by virtue of the mediation of the Son and the Spirit).” It draws meaning “from the realities of belonging, connectedness, relationship, and inheritance implied by literal adoption” (HarperCollins 2011, 14).

Analyze

For the first word, Thánatos, the translation as “put to death” is accurate. Reading Paul, we know fairly quickly that he is referring “to put to death” to the things of the world to gain the Kingdom of God. Death is a striking term that vividly demonstrates the importance of the Christian life. The baggage that comes with this term is perhaps that of ending. When we die, we end; when something dies, they are done. However, Paul’s use of the term is the opposite. One has to put to death sin so that we can have life. This is the truth of the Christian life and what Paul preached his whole ministry. He showed this in his life by putting to death his human desires through mortification, fasting, and penance.

Hill, in his commentary on Romans, says that “The Spirit effectuates both forms of life: in the present, the Spirit dwells in believers (v.9) and empowers them to fulfill ‘the just requirement of the law’ (v.4) and to ‘put to death the deeds of the body’ (v.14).” Bringing his point to an eschatological realm noting that, “God will raise believers to eternal life through the same Spirit (v. 11)” (Hill 2001). The Spirit gives life by helping us to put to death the evil inclinations of the flesh.

The best translation for huiothesía is “adoption.” This differs from the Ignatius Catholic Study Bible, which lists it as “sonship.” The Greek term is only used by Paul in the entire Scriptures and is very clear in his use: we are children of God. “Adoption” captures everybody, men and women, and there is no question about genre. “Sonship,” on the other hand, could be seen as very male-oriented, leaving the woman as a second thought. Of course, this is not the case; therefore, using “adoption” could carry less “baggage” and still transmit Paul’s intention. This baggage could be a predilection for the first-born, who was chosen to lead the family and inherit the good of the family. Paul, as always, turns this around and explains that now everybody, if baptized and with faith in Christ, is a co-heir of the Kingdom of God.

In his commentary on Romans, Hill notes that “Paul is careful to show that adoption does not imply an ‘also-ran’ or second-class birthright; on the contrary, believers are fully ‘heirs of God’ and even ‘joint heirs with Christ.” This means that “by identifying with Christ, they participate fully in the benefits won by Christ. Paul does not mean to imply that believers are equal in every way to Christ” (Hill 2001).

Moo notes that we have not received the “spirit of slavery” but the “spirit of adoption,” which is the Holy Spirit. The author explains that the “spirit of slavery” would “produce a sense of “fear” before God, so the Spirit of adoption what we have received causes to well up within us a comforting conviction that we are God’s own Children.” We don’t only receive adoption; the Spirit “also makes us aware of this new relationship.” Moo further explains that Paul might have meant that Christians indeed inherit what God has promised, meaning inheriting God himself (Moo 2018).

Reflect

It was a very good exercise, and I learned a lot of the work required in looking up words. The dictionary specialized in Paul was the most useful for me, and this will help me in the future to select better resources right out of the gate. If I choose to explain a word in future homilies, I should be very clear. This includes giving the proper context of the word and its use in the shared pericope. I should not focus much on how the Greek must be pronounced or be written but on the meaning and overall intention of the text. People should remember the meaning of the word, and ideally, even help them during their prayer time.

8. Consultation of Biblical Commentaries

Analyze:

The New International Commentary on the New Testament, with the article On the Letter to the Romans by Douglas J. Moo, was very detailed and exhaustive. It was helpful to see the advanced research it has been done, and it gave me more information and details than what I was looking for. Though I didn’t notice anything contradicting my faith tradition, it did refer to Protestant figures like Luther and Calvin, which perhaps the author’s approach to this analysis is not entirely from a Catholic perspective.

The Oxford Bible Commentary, compared to the above work, has less detailed and exhaustive information but is more concise and thematic, focusing on the most important verses of each chapter rather than on every single one of them. The author did not refer to Protestant figures and stayed focused on the Church’s Tradition of understanding the text. This commentary was more helpful to me as I was looking for specific themes, which this commentary provided and went directly to the point.

Reflect:

The previous research made before these commentaries provided a foundation for understanding the main work biblical scholars do. It gave me more clarity, especially in particular words and their use in properly interpreting the text. It did provide me with a different understanding of commentaries, as now I know more about different approaches, resources, and techniques. It also helped me look for the quality of commentaries. Before this assignment, I would trust most of the commentaries, but now I could be suspicious or at least research further before using a text. This has opened my eyes, especially when preparing homilies and talks. The better I can trust a resource, the better I will be able to rely on and use their content confidently in their interpretation of Scripture.

Method A: Theological Interpretation

1. Canonical Context

Summarize:

This passage from Romans is part of the New Testament, after the Ascension of Jesus to heaven, within the proclamation of the Gospel to all nations, as mandated by our Lord. After his conversion and powerfully encountering the Lord Jesus, Paul is set to be an Apostle, boldly proclaiming the Gospel, founding many churches and communities, and dying as a martyr for Christ. This passage, the Life in the Spirit (Romans 8:1-17), explains the promised Spirit of God sent in times of the New Covenant to all peoples of all nations.

We were created out of love to be in union with our creator, the Father Almighty. By the disobedience of Adam and Eve and the trickery of the evil one, men fell into sin, disobeying God and separating us in the relationship we initially had with Him. Human beings are still suffering the consequences of sin and the scars that it produces. But there is hope; there is hope of the New Kingdom and of the Spirit that will be given to us, purify us, and make us anew, integrated again with our Lord. This hope was realized by Jesus Christ, the Only Begotten Son of God, who was incarnated—born of the Virgin Mary. We rejected Him, and He died on the Cross, carrying the sins of the whole world, redeeming us, restoring our relationship with Him, establishing His kingdom on earth (The Church), and giving us His Holy Spirit, as it was promised from of old. In the early years after the Resurrection and Ascension, Paul, the great Apostle, preached and witnessed by his example the power of God, bringing the Good News to all people, explaining the reality of Jesus, and the reality of the Spirit He gave us. Jesus Christ indeed baptizes us, uniting us into His death and resurrection, giving us the Holy Spirit to help us achieve eternal life.

Paul writes to the Romans, “But you are not in the flesh, you are in the Spirit, if the Spirit of God really dwells in you” (Rom 8:9). And this Spirit “…who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you” (Rom 8:11). We now have the Spirit of life, who is going to unite us with Christ’s resurrection. Dead has no longer ahold of men, and the proof is the Spirit of God, the “spirit of sonship,” who bears witness as with him we cry out, “Abba! Father!” (Rom 8:15).

This pericope relates to other passages from Scripture. In the next section, I will give special attention to Ezek 36:27 in the Old Testament and John’s Gospel (1:14; 14:26; 15:26) in the New Testament.

Analyze:

The Prophet Ezekiel prophesies that God will give us His Spirit. In Ezekiel 26:27, we read, “I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances.” This passage relates to Romans 8:2, “For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.” The notes about this connection are given in the Ignatius Catholic Study Bible. The authors note, "The prophet Ezekiel envisioned Yahweh pouring the Spirit into his people and making them walk in his ways.” Referring to St. John Chrysostom, they continue to note that “The Spirit frees us, not from the Law of Moses, but from the law of sin, and this by slaying sin and helping us in the daily struggle against it” (Mitch and Hahn 2010, 279). The Spirit gas conquered sin and death and has changed this law of fruitlessness into life, as the Spirit is indeed the Spirit of Life, proved by the Resurrection of Christ.

The Gospel of John relates to two specific places within the pericope. First, John 1:14 with Rom 8:3. We read in this verse of John, “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.” In Romans, we read, “For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh.” John complements the Truth of the incarnation, testifying that the Son of God, the Word, took human flesh. The authors of the ICSB note, “Christ did not become a sinner when he became man, but he did assume our mortal condition” (Mitch and Hahn 2010, 279).

Second, John 14:26 and 15:26 relate to Rom 8:9. The first verse, John 14:26, says, “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.” The second verse, John 15:26, says, “When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf.” Romans 8:9 reads, “But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.” This verse of Romans points to a Trinitarian reality. The Spirit of God, referring to the Father, dwells in the soul. And this is the same Spirit of Christ that marks our belonging to Him. The ICSB authors say, “The Spirit proceeds from the Father and the Son in eternity as well as in history.” Therefore, the Spirit is “identified with both of them” (Mitch and Hahn 2010, 280). The passages of John again complement and testify to the Trinitarian reality that Paul is referring to. The Spirit that proceeds from the Father and Son dwells in us and testify for us.

Reflect:

This canonical approach complements the analysis of historical criticism. Scripture should be interpreted according to the whole Bible text and read through the lenses of the bigger picture of Salvation History. The canonical approach helps put things together and make connections to support the interpretation of the Sacred text that will guide us to apply it directly to our Christian lives. It presupposes a knowledge of the Word of God, both from the Old and New Testaments, with the core elements that helped shape God’s work of salvation.

2. Living Tradition

Resources:

- Ancient Christian Commentary on Scripture, Romans.

- Liturgy of the Hours, Book II. From the treatise Against Heresies by Saint Irenaeus, bishop. The Sending of the Holy Spirit (Second Reading for Pentecost).

Summarize:

In the Ancient Christian Commentary on Scripture, referring to Rom 8:1, “No Condemnation for Those in Christ,” Chrysostom notes Paul describing the difficulty of postbaptismal sin by saying, "It is due to our laziness. For now that we are in Christ Jesus we have the power to avoid walking after the flesh, but before that it was a difficult task.” We now have the help of the Spirit of God to help us. Gennadius of Constantinople says, “Look how great Christ’s grace is in that he has set us free from condemnation” (Bray 1998, 193-194).

In Rom 8:4, “Walking according to the Spirit,” Augustine says that “the righteousness of the law is fulfilled when a man walks not according to the flesh but according to the Spirit.” He continues by saying that “love belongs to those who walk according to the Spirit. For love belongs to the grace of the Holy Spirit” (Bray 1998, 199). The Holy Spirit brings love if we choose to live by it. This love is indeed the fulfillment of the law.

In the overview of Rom 8:5-8 titled, “The mind of the Spirit,” the author of the Ancient Christian Commentary explains that not every one of the Fathers agreed on who was “setting their minds on the flesh.” Some Fathers said it was the “new Christians who had not yet progressed very far in their sanctification.” Others believed it meant the Jews. However, the Fathers were clear that “flesh” in these verses “refers to a spiritual principle and not to the physical body. The substance of the flesh as such is not censured” (Bray 1998, 199).

In Rom 8:5, Origen explains that “those who live according to the flesh are the Jews” because “they know what belongs to the law of the flesh because they interpret the law according to the flesh.” But he continues by explaining, "Those who live according to the Spirit are the people whom Paul calls Jews in spirit, not in the letter” (Bray 1998, 199).

In Rom 8:7, referring to “the mind set on the flesh,” Gregory of Nyssa notes that “As long as the flesh lives … it is not possible for the pleasing and perfect will of God to be done expeditiously in the life of the believer” (Bray 1998, 201). There is always going to be tension between the flesh and the spirit. Chrysostom, referring to whether free choice is impossible, says, “Paul is not saying that it is impossible for a wicked person to become good but rather that it is impossible for one who continues in wickedness to be subject to God” (Bray 1998, 201). The flesh, the spiritual reality of earthly desires, doesn’t help us become in line with God’s will and is instead an obstacle to achieving sanctification.

In Rom 8:8, Chrysostom gives a great explanation of whether the flesh can please God. He says that “what Paul means by the flesh in this passage is not the essence of the body but a life which is carnal and worldly, serving self-indulgence and extravagance to the full.” Pelagius also explains, “This proves that Paul did not find fault with the flesh itself but with the works of the flesh, because those to whom he was writing were undoubtedly living in the flesh in the physical sense. Once one has given himself over to the flesh (in the spiritual sense) it is impossible to avoid sin” (Bray 1998, 202). The works of the flesh build up obstacles for a life in the Spirit.

Referring to verse eleven, the temple of the body restored to life, Origen explains, "If the Spirit of Christ dwells in you, it seems essential that his dwelling place (i.e., your body) will be given back to him and his temple restored.” Origen also explains how one can know if Christ’s Spirit dwells in us, “Christ is wisdom, so if you are wise according to Christ and know what is his, then by this wisdom you have the Spirit of Christ.” It is the same with the possession of righteousness, peace, and love because “the one who has these things may be confident of having the Spirit of Christ in him and can hope that his mortal body will be restored to life on account of the Spirit of Christ dwelling in him” (Bray 1998, 205).

Augustine comments on the same verse on the theme of Final Perfection. He notes that Paul refers to the fourth state, the resurrection, “but this state is not attained in this life. It belongs to the hope by which we await the redemption of our body, when this corruptible matter will put on incorruption and immortality. Then there will be perfect peace, because the soul will no longer be troubled by the body, which will be revived and transformed into a heavenly substance” (Bray 1998, 206).

Ambrose, on the theme of Adoption as Children of God, notes that “it is not strange that one who puts to death the deeds of the flesh will live, since one who has the Spirit of God becomes a son of God.” As sons of God, one receives the spirit of adoption so that the Holy Spirit can bear “witness with our spirit that we are sons of God” (Bray 1998, 207).

Referring to verse fifteen, The Spirit of Sonship, on the theme of Our Real Father, Clement of Alexandria says that the Spirit “enables us to know the one to whom we pray, our real Father, the one and only Father of all, that is, the one who like a Father educates us for salvation and does away with fear” (Bray 1998, 209). The Holy Spirit gives us the wisdom to know our Creator, the Father Almighty.

Ambrosiaster, in Rom 8:15 about the “Assurance that dares to say “Abba, Father,” notes that now that we have received the Holy Spirit, “we are delivered from all fear of evil deeds, so that we might no longer act in such a way as to be afraid once more.” The Spirit gives us such a grace “that we can dare to say to God: “Abba! Father!” This is a big responsibility that we must live up to so that our behavior matches what we have received (Bray 1998, 210).

Saint Irenaeus, on the theme of “The Sending of the Holy Spirit,” found in the Liturgy of the Hours, describes how it was fitting that the Holy Spirit be sent to the Son of Man, Jesus Christ, so the Holy Spirit can become “accustomed in this way to dwelling with the human race, to living in men and to inhabiting God’s creation” (St. Irenaeus, 1025). The Spirit gives “new life in Christ” to men who had grown old in sin.

St. Irenaeus explains the promise of the Lord to send the Holy Spirit because “He was to prepare us as an offering to God.” The Spirit is the “water” that nourishes us, and like a tree that receives this precious water, we can live and bear fruit. This is possible “through the baptism that liberates us from change and decay,” as we become “one in body” and “one in soul” (St. Irenaeus, 1026).

Analyze:

The Ancient Christian Commentary on Scripture reflects the main interpretations and concerns of the Fathers of the Church of Romans 8:1-17. They clearly emphasize distinguishing the meaning of the “flesh” vs. the “Spirit.” The Fathers clearly interpret Paul when he refers to “the flesh.” There is no question that the Apostol refers to worldly and sinful deeds and not to a distorted hate of the human body. This is important as the fundamental Christian anthropology began: we are made with a body and a soul.

The Apostol refers to “the Spirit” as the life-giving Spirit of God, which transforms us and gives us the promised new life. This Spirit, active in our life, will make us one with the Lord, and the assurance is that we can call Abba to God the Father. What an intimate relationship that the Spirit gives us, and the proof that He moves in our hearts and directs us to know our Creator more so we too can possess what The Son possesses: wisdom, peace, and the resurrection of our bodies.

Reflect:

The main question the fathers were concerned with was the teaching of the meaning of “flesh” and “Spirit.” This is different from mine as this teaching is clear to me, and the meaning of “flesh” rapidly is associated with the world. At the time of the fathers, this specification was necessary as many people were learning the true religion, coming from perhaps pagan beliefs that made them think that the world was not worthy of taking care of, producing hate towards it and that everything that matters is the spiritual. The fathers ensured that correct anthropology was established, teaching the Incarnation of the Son of Man, the Second person of the Trinity. The Ancient Christian Commentary on Scripture focuses on the literal sense, identifying the specific meaning of words. In his text from the Liturgy of the Hours, St. Irenaeus shows a profound writing using the spiritual sense that puts these two works together, giving a balanced interpretation of Romans.

3. Doctrinal Questions

Summarize:

The CCC cites parts of Romas 8:1-17 in various parts throughout the text. Not surprisingly, most of the references to the pericope are about the Holy Spirit. Rom 8:2 is cited in CCC 782 under the “Characteristics of the People of God.” From the seven given characteristics, the fifth one is related to Romans, which notes, “Its law is the new commandment to love as Christ loved us.” This is the “new” law of the Holy Spirit.” This comes after describing that the people of God have dignity and freedom and “in whose hearts the Holy Spirit dwells as a in a temple.”

Under the section “For our sake God made him to be sin,” CCC 602 cites Rom 8:3. At the end of this paragraph, there is a direct quote of the Scripture verse, “By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God “made him to be sin who knew no sin, so that in him we might become the righteousness of God.” This paragraph explains Salvation History in a nutshell, explaining how St. Peter formulated “the apostolic faith in the divine plan of salvation.”

CCC 693 cites four different verses of the pericope. It cites Rom 8:9;11;14; and 15. This paragraph of the Catechism is about the “Titles of the Holy Spirit” and mentions four descriptions of the Holy Spirit in the pericope. The paragraph describes the following titles: “The Spirit of the promise, the Spirit of adoption, the Spirit of Christ, the Spirit of the Lord, and the Spirit of God.” This is in the larger context of the Creed, in which “I believe in the Holy Spirit” is explained, and under “The Name, Titles, and Symbols of the Holy Spirit.”

CCC 1996 cites Rom 8:14-17. This paragraph is underneath “Grace and Justification,” specifically referring to grace. It teaches that justification “comes from the grace of God” and that grace is given to us "to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.” The reference is to the result of the grace of God in that we receive our sonship as God’s children.

CCC 1831 cites two verses of the pericope, Rom 8:14 and 17. This paragraph is about “The Gifts and Fruits of the Holy Spirit.” After listing the gifts, it explains that they “complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.” The Catechism reinforces this teaching by quoting Psalm 143:10 and the two verses of Romans, “For all who are led by the Spirit of God are sons of God … If children, then heirs, heirs of God and fellow heirs with Christ.”

Analyze:

The Catechism reinforces the teachings of St. Paul about the Holy Spirit and the identity of the baptized—Children of God. It helped solidify the interpretation of St. Paul’s teachings. If we have received the Spirit of God, then our lives should be new because the Spirit also makes us docile and ready to obey God’s will, putting to death our desires. The Catechism also helped me balance the importance of the incarnation, which in the pericope comes before the teachings of the effects of the Holy Spirit in our Christian path. Rom 8:3 says that God “made him to be sin who knew no sin, so that in him we might become the righteousness of God.” Only in Christ Jesus is all possible, and bringing everything to this fundamental teaching is always necessary and essential for us to always think of the bigger picture of Salvation History.

Reflect:

It would be helpful to look up where the CCC cites a biblical text when connecting a pericope to the fundamental dogmas of the Church. The Catechism is a great guide of reference that can point out essential teachings that could have been lost if we had been focused on other themes. It can help us bring together the whole of the text and contrast it to the bigger picture of the faith, which is helpful, especially when thinking about future work on homilies and parish talks.

Reference List

Bray, Gerald Lewis. 1998. Romans. Edited by Thomas C. Oden. Downers Grove, Ill: InterVarsity Press.

Catholic Church., and Catholic Church. 1975. The Liturgy of the Hours: According to the Roman Rite. New York: Catholic Book Pub. Co.

Gorman, Michael J. Apostle of the Crucified Lord: A Theological Introduction to Paul & His Letters. Second Edition. Grand Rapids, MI: Eerdmans, 2017.

Hill, Craig C., and Craig C. Hill. "Romans." In The Oxford Bible Commentary.: Oxford University Press, 2001. https://www-oxfordreference-com.shsst.idm.oclc.org/view/10.1093/acref/9780198755005.001.0001/acref-9780198755005-chapter-68.

Knobloch, F.W. (1992). Adoption. In The Anchor Yale Bible Dictionary: A–C (pp. 76–79). Doubleday: Yale University Press. Retrieved November 5, 2024, from http://dx.doi.org/10.5040/9780300261875-0145

McGinn, Sheila E. "Romans." 2022. In The Jerome Biblical Commentary for the Twenty-First Century. 3rd rev. ed. by Donald Senior, John J. Collins, Barbara Reid and Gina Hens-Piazza. London: T&T Clark. Accessed September 15, 2024. http://dx.doi.org/10.5040/9781350182875.0069

McKnight, Scot, Lynn H. Cohick, and Nijay K. Gupta, eds. 2023. Dictionary of Paul and His Letters: A Compendium of Contemporary Biblical Scholarship. Second edition. Downers Grove, Illinois: IVP Academic, an imprint of InterVarsity Press.

Mitch, Curtis, and Scott Hahn. The New Testament. 2nd Catholic ed., Ignatius Press, 2010.

Moo, Douglas J. The Letter to the Romans. The New International Commentary on the New Testament. Grand Rapids, Michigan: Wm. B. Eerdmans, 2018. Accessed November 7, 2024. http://dx.doi.org/10.5040/bci-0008.

Omanson, Roger L. A Textual Guide to the Greek New Testament: An Adaptation of B. Metzger's Textual Commentary. San Bernadino, CA: Editorial Verbo Divino, 2019

Powell, Mark Allan, Barry L. Bandstra, Lawrence Boadt, Joel S. Kaminsky, Amy-Jill Levine, Eric M. Meyers, Jonathan L. Reed, and Marianne Meye Thompson, eds. 2011. HarperCollins Bible Dictionary. Third edition. New York, NY: HarperOne.

Prothro, James B. The Apostle Paul and His Letters: An Introduction. The Catholic University of America Press, 2021.

Richards, K.H., & Gulley, N.R. (1992). Death. In D.N. Freedman (Eds.). The Anchor Yale Bible Dictionary: D–G (pp. 108–111). Doubleday: Yale University Press. Retrieved November 5, 2024, from http://dx.doi.org/10.5040/9780300261882-049

Second Vatican Council, 1965. Dogmatic Constitution on Divine Revelation. Dei Verbum (November 18).

Strack, Hermann, and Billerbeck, Paul. Commentary on the New Testament from the Talmud and Midrash: Volume 3, Romans Through Revelation. Bellingham: Faithlife Corporation, 2021. Accessed September 24, 2024. ProQuest Ebook Central.