V. The Epistle To The Romans And Wesleyan Theology

Romans provides the biblical bases for two distinctive emphases of Wesleyan theology.

A. Christian Holiness

In the opening section, the main point of the Gospel is stated. Paul introduces Christ Jesus by mentioning the two stages he went through to become the subject of the Gospel (1:3-4). First, he became human by being born as a descendant of David. Then, after his resurrection (cf. 1Co 15:45; 2Co 3:17), he became “the Spirit of holiness”—the Spirit who brings about holiness. At the very beginning of Romans, when Christ Jesus is introduced, his mission to bring about holiness is emphasized. Toward the end, Paul summarizes the objective of his mission: “That the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit” (15:16). Sanctification, or holiness, is the central emphasis of the Gospel treated in Romans.

In salvation, God not only forgives our sins, he also delivers us from the power of sin. The latter is called sanctification and the result, holiness. The miserable condition of persons under the control of sin is described in 7:7-25. They want to do good, to obey the law of God, but they cannot do it. Instead, they do the evil they do not want to do. All Christians believe that salvation includes deliverance from the wretched condition of 7:7-25. However, some theological traditions believe that this is a long, continuous process and that complete deliverance will take place only after or at the time of death. Wesleyans believe that entire sanctification can take place in this life. So does Paul.

Romans presents the state of this full salvation without indicating how many steps it takes to get there. In Romans “Paul holds up to view the normal Christian life—full-orbed and free. . . . It is the offer of Christian fullness” (Dayton, “Entire Sanctification,” 8). The issue of sanctification is treated in 6:1-8:17.

Paul describes the condition of 7:7-25 as being en tē sarki (niv “controlled by the sinful nature”; rsv, NASB “in the flesh”) in 7:5, 25; 8:8, 9; and as walking “according to sarka” (niv “the sinful nature”; rsv, NASB “the flesh”) in 8:4-13. In 7:5 Paul writes, “When we were en tē sarki” (niv “controlled by the sinful nature”; rsv “living in the flesh”; nasb “in the flesh”). . . .” In the past we were, but now we are no longer, in this condition. The condition of 7:7-25 is described as being under “the law of sin” (7:23, 25). In 8:2 Paul declares (using the past tense), “Through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.” The deliverance took place in the past. In 8:1-17 Paul presents the opposite of the condition of 7:7-25 as the present normative experience of those who are in Christ.

Holiness (hagiasmos) is a fruit of enslavement to God (6:22). It is not a process, but a state attainable in this life by the grace of God (see comment on 6:22).

In 1Co 3:1-3 Paul indicates explicitly that some Christians are subnormative. They are Christians, but they have not yet grown up. They are still infants in Christ. He describes them as sarkinos, sarkikos (niv “worldly”; rsv “of the flesh”; nasb “fleshly”). They are still fleshly, living in the miserable condition of 7:7-25. These subnormative Christians need to be set free from the law of sin and death (8:2). Here is a biblical basis for “the second work of grace” in Wesleyan theology.

B. Sovereignty of God and Human Freedom

Some theological traditions emphasize the sovereignty of God at the expense of human freedom and responsibility. Wesleyan theology properly emphasizes both.

Romans uses the word “predestined” in 8:29-30 and emphasizes God’s sovereignty in 9:6-29. Some people interpret these passages to mean that God arbitrarily determines beforehand who will and who will not be saved. Human beings cannot do anything and consequently are not responsible for their own salvation. This is a misinterpretation of the passages. The sovereignty of God consists in his absolute freedom to set the conditions of salvation, blessing, and judgment (see comment on 9:6-29). After he has done that, it is the responsibility of human beings to respond to God and to comply with the conditions. If some are not saved, it is not because God arbitrarily determines to exclude them. It is because they do not respond to God’s offer and comply with the condition. So there are both divine sovereignty and human freedom/responsibility. Romans teaches this, as does Wesleyan theology.