Paul of Tarsus' letter to the Romans features the most thorough soteriology ("study of salvation"), which is why many Evangelical pastors lead new believers on the "Romans Road" to salvation. A historical-grammatical approach to Romans must include historical and cultural backgrounds and the author's intent. In his Jewish setting, Paul's belief in salvation features a full definition of faith and works, as well as law and grace. We mistakenly teach faith or works and law or grace as mutually exclusive. Yet, the scriptures explain them as mutually inclusive. Too many Christians today view salvation as a minimum list of tasks or beliefs required to have God's mercy. However, biblical soteriology is a maximum relationship between a disciple and our Savior, Jesus. Simon Peter taught, "Salvation is found in no one else, for there is no other name under heaven given to humankind by which we must be saved" (Acts 4:12). Jesus himself taught us, "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it" (Matt. 7:13-14). Therefore, salvation is a narrow path on the "Romans Road."
Order of Salvation
The three phases in the "order of salvation" (Latin: Ordo salutis) are justification, sanctification, and glorification. When most churchgoers profess to be "saved," they mean "justified." More accurately, salvation (Greek: sōtēria; 4991, "wellbeing" or "deliverance") is a lifelong process of discipleship and faithful practice of Jesus' teaching. No ritual saves us merely because a church leader performed it, whether baptism or an altar call confession. Simply put, no one completes the order of salvation until death. Jesus himself teaches this, "but the one who stands firm to the end will be saved" (Matt. 10:22; 24:13). Paul agreed when he said, "But now that you have been set free from sin and have become slaves of God, the benefit you reap leads to holiness, and the result is eternal life" (Rom. 6:22). God the Father draws us toward justification, to be declared righteous by the merits of Jesus alone. In his gospel, John son of Zebedee wrote, "No one can come to [Jesus] unless the Father who sent [him] draws them, and [he] will raise them up at the last day" (6:44). Following our response to his call, the Holy Spirit leads us into living increasingly holier lives through sanctification. At the last resurrection, we receive new bodies for our eternal souls in a process called glorification (see Rom. 6:19, 22; 8:30). Parenthetically, the Greek Orthodox view the three phases of salvation as an ongoing transformation called theōsis—to gradually be more like God and partake in his divine nature (see 2 Pet. 1:4).
In the West, Lutheran and Reformed churchgoers are familiar with these "five solas" that express a basic soteriological foundation:
soli Deo Gloria
"glory of God alone" (see Rom. 5:2; 1 Cor. 10:31; 2 Cor. 1:20)
sola gratia
solus Christus
"Christ alone" (see John 14:6; Acts 4:11-12)
sola fide
"faith alone" (see Eph. 2:8-9)
sola scriptura
"scripture alone" (see 2 Tim. 3:16-17)
The Lutheran scholar Theodore Engelder (1865–1949) and the Reformed theologian Emil Brunner (1889–1966) only listed the "five solas" in their current form in the twentieth century. However, they based the concept on a lesson from the German reformer Philipp Melanchthon (1497–1560), a companion to Martin Luther (1497–1560): "Only by grace do we justify and only by faith are we justified" (Latin: Sola gratia justificamus et sola fide justificamur). Luther and the French theologian John Calvin (1509–1564) taught a similar formula, shaping the course of Christian theology ever since the Protestant Reformation (1517–1648).
The Anglican scholar N. T. Wright (b. 1948) counsels us: "For too long, we have read scripture with nineteenth-century eyes and sixteenth-century questions. It's time to get back to reading with first-century eyes and twenty-first-century questions" (p. 37). Simply put, we must be careful not to assume Paul was talking about our modern idea of salvation but to read him in context. While the "five solas" are helpful in our understanding of salvation, we must ensure they align with the Bible in its historical and literary settings. As you will see, this does not mean throwing away the "five solas" completely but enhancing their vocabulary to coincide with biblical theology and exegesis. They started as the Reformation's correction of Roman Catholic soteriology and were later modified to confront Enlightenment (1685–1815) skepticism. However, we must redevelop the "solas" better to fit the cultural background of first-century Galilee and Judea, even if that means adjusting some of them to "primas" to gain a first-century New Testament faith in the twenty-first century.
Justification: Making Us Right
The verb justify means "to prove something just, right, or reasonable." This legal term refers to when a courtroom judge issues a verdict of "not guilty" about the defendant. However, this does not mean the defendant is innocent of wrongdoing, so rulings never include this word. In context, the judge merely ruled that the accuser did not meet the "reasonable doubt" standard of evidence (first-century Jewish courts did not have prosecutors). Lutheran and Reformed theologians call this forensic justification because God, the highest judge of the most eminent courtroom, declares us "not guilty" based on Jesus' atonement for our sins. The word "forensic" applies to the knowledge and method of justification. Therefore, the Lord saves us by faith; that is, trust in the effectiveness of Jesus to keep us in God's heavenly court. This efficacy derives from Christ's death on the cross, removing the death penalty we deserve for our crimes against divinity.
Consequently, any righteousness before God is granted to us because Jesus endured our punishments and suffered for us (see Isa. 53; Acts 8:26-35)—the doctrine of imputed righteousness (see 2 Cor. 5:21). However, we must not confuse God crediting as righteous with obtaining or being infused with God's virtue, which is elusive to us. The founding Methodist theologian John Wesley (1703–1791) believed that God both imputes and imparts righteousness to us, meaning that he not only deems us proper with him but also transforms our minds to think adversely about sin (see Jer. 31:33-34; Rom. 12:2; 2 Cor. 3:18). When God justifies us, we are reborn "from above" through the Holy Spirit's breathing his life into us (see John 3:3, 7; 1 Pet. 1:23). Through the prophet Ezekiel, God declared:
I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. . . . you will be my people, and I will be your God (36:25-28).
Old and New Testaments say no one is righteous in God's sight, not one person on earth (see Ps. 14:1-3; 53:1-3; Rom. 3:9-11). The legal framework of justification begins with the Law of Moses, which God will use to judge all humankind on the last day from his bēma (G968, "judgment seat"), similar to "the bench" in a modern courtroom (see Rom. 14:10; 2 Cor. 5:10). However, Paul informs us, "Christ redeemed us from the curse of the Law by becoming a curse for us, for it is written: 'Cursed is everyone who is hung on a pole' [Deut. 21:23]" (Gal 3:13). We meet God's intent for the Law of Moses by trusting in Jesus for our salvation.
Sanctification: Making Us Holy
The verb sanctify means 1) "to set apart to a sacred purpose," 2) "to free from sin," and 3) "to impart or impute sacredness." Sanctification also underlies the definition of the word church, which the New Testament writers applied the Greek noun ekklēsia (G1577), a compound word meaning "called out" (ek, 1537; kaleō, 2564). Sanctification is the action of faith; we are to live in faithfulness to God. The doctrine of prima fide—an approach more fitting of biblical theology rather than the systematic theology of sola fide—refers to the primacy of faith over works as the believer's response to God's calling. However, it does not and cannot eliminate the importance of works in the life of a Christian. Calvin agreed when he said, "It is therefore faith alone which justifies, and yet the faith which justifies is not alone" (Acts of the Council of Trent with the Antidote, Sess. 6, Can. 11). However, James of Jerusalem, who was Jesus' brother, said it better: "You see that a person is considered righteous by what they do and not by faith alone" (2:24). Therefore, sanctification is the process of living into one's justification, but must not be confused with earning it. It is a posture of gratitude and obedience. Often, church leaders use Paul's words in Ephesians 2:8-9 ("For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast") to downplay works in opposition to James. Luther wanted to remove James' letter from the New Testament canon because of this, dismissing it as an "epistle of straw." He also added the word "alone" to Romans 3:28 ("For we maintain that a person is justified by faith apart from the works of the Law") in his German translation to maintain justification by "faith alone." However, Paul's teaching coincides with James because he agreed, "For we are God's handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do" (Eph. 2:10). That way of life is our sanctification.
The "five solas" proponents inadvertently forgot to mention the Holy Spirit while including the Father and the Son. For the "solas" to correctly express God in the trinity, they must feature all three divine beings. This neglect also causes us to pit faith versus works rather than discerning them as reciprocal. Here is a better soteriological foundation from a paleo-orthodox viewpoint:
soli Deo gloria
"glory of God alone" (see Rom. 5:2; 1 Cor. 10:31; 2 Cor. 1:20)
prima gratia
solus Christus
"Christ alone" (see John 14:6; Acts 4:11-12)
prima fide
"faith first" (see Matt. 28:19; Eph. 2:8-10; James 2:24)
prima scriptura
"scripture first" (see John 10:35; 1 Cor. 4:6; 2 Tim. 3:16-17)
solus Spiritus Sanctus
"Holy Spirit alone" (see Eph. 1:13-14; Heb. 6:4; 1 Pet. 1:2)
sola ecclesia
"church alone" (see Matt. 16:18-19; Mark 16:16; 1 Tim. 3:15)
This enhanced knowledge in solus Spiritus Sanctus informs us of how faith and works go together in the deliberate effort of faithful and holy living. Sanctification brings us into the "called out" community of God's set-apart people known as the "church" (see "Church: Called-Out by Christ"). This definition gives rise to sola ecclesia, which means there is no salvation outside the church in which Jesus entrusted the keys of God's kingdom (see Matt. 16:18-19). Prima gratia implies that God's prevenient grace first makes us expect continued piety and holiness. Finally, prima scriptura maintains the Bible's primacy over Christian tradition, reason, and experience in understanding God's will for us (i.e., Wesleyan quadrilateral).
Another misunderstanding based on sola fide is the assumption that God does not expect Christians to be perfect. The bumper-sticker phrase, "Christians are not perfect, just forgiven," exemplifies this error. The scriptures tell us that God's forgiveness leads us into sanctification, the Holy Spirit's process of making us perfect. He is not satisfied with an abstract religious belief in Jesus' atonement of our sins but more so with a life of holiness in response to being forgiven. Repentance (metanoia; G3341, "change of mind") is a continuous process of mental and spiritual transformation that inspires us always to choose to do good over evil (see Rom. 12:2, 21). So when Jesus tells us, "Be perfect, therefore, as your heavenly Father is perfect" (Matt. 5:48), this is not some notional advice but his expectation for us. Therefore, faith and works, as well as law and grace, are two sides of the same coin in the Bible's historical-grammatical setting. Translators render the Greek noun pistis (4102, "trust") as both "faith" and "faithfulness." In other words, faithfulness is both the result and action of trusting in God.
Glorification: Raising Us in Glory
The verb glorify means 1) to make glorious by bestowing honor, praise, or admiration, 2) to elevate to celestial glory, 3) to light up brilliantly, and 4) to make better than the original condition. Yes, this last phase in the order of salvation is the resurrection of the living and the dead in Christ Jesus! Paul said this about our glorified selves when God resurrects us:
So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So it is written: "The first man Adam became a living being;" the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth; the second man is of heaven. As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man (1 Cor. 15:42-49).
John also wrote about glorification during his exile on Patmos: "Blessed and holy are those who share in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years" (Rev. 20:6).
Conclusion
In conclusion, delving into Paul's letter to the Romans offers a profound journey into the depths of soteriology, the study of salvation. Through a historical-grammatical approach, we uncover the rich tapestry of historical and cultural contexts that shaped Paul's writings and intentions. Rather than viewing faith and works, law and grace as opposing forces, Paul presents them as complementary aspects of a holistic understanding of salvation. Reducing salvation to a checklist of tasks or beliefs is too easy in our modern context. As Simon Peter emphasized, salvation is exclusively found in Jesus, and as Jesus himself taught, it is a narrow path requiring commitment and dedication. Therefore, the "Romans Road" to salvation is not merely a set of steps but a transformative journey towards a deep and intimate relationship with Christ Jesus. As we navigate this narrow path, may we continually seek to understand and embrace the fullness of salvation, not as a destination but as an ongoing process of growth and communion with our Savior.
Prayer
Blessed are you, LORD our God, King of the universe; for you draw our hearts to you. Guide our minds, fill our imaginations, and control our wills so that we may be wholly yours, entirely dedicated to you. Then employ us as you will, always to your glory and the welfare of your people, through Jesus the Messiah, who lives and reigns with you and the Holy Spirit, now and forever. Amen.
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