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This semester I took a class on Romans through Fuller Seminary. \u00a0Studying this text was an incredible challenge and delight. \u00a0We had to complete two one-sitting readings of the text, which gives a great sense of its sinewy power as a letter.<\/p>\n
I had to write a short (5-page) exegetical paper on a short passage. \u00a0The paper was supposed to raise questions more than answer them, and to address some issues of “reading from location.” \u00a0I chose Romans 11:25-26. \u00a0FWIW, here’s what I wrote.<\/p>\n
The section I have chosen is Romans 11:25-27<\/a>.\u00a0 This section raises challenging and related questions about (1) Israel\u2019s historical role in the economy of salvation; (2) the future of the Jewish people in the economy of salvation, particularly those who do not become Christians; (3) the relationship between Jews and Christians; and (4) the scope of God\u2019s final salvation.<\/p>\n Paul begins this section by stating that he is disclosing a \u201cmystery\u201d (\u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd) to the \u201cbrothers and sisters\u201d he has been addressing in the letter.[1]<\/a>\u00a0 (Rom. 11:25.)\u00a0 The Pauline corpus regularly uses \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd to refer to Christ\u2019s death and resurrection as something not previously revealed or know as part of God\u2019s saving plan (see 1 Cor. 15:51; Eph. 1:9; Eph. 3:3; Eph. 6:19; Col. 1:26; Col. 4:3; 1 Tim. 3:9).\u00a0 Here, the focus of the \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd is different:\u00a0 \u201cpart of Israel\u201d has experienced a \u201chardening,\u201d which will last \u201cuntil the full number (\u03c0\u03bb\u03ae\u03c1\u03c9\u03bc\u03b1) of Gentiles has come in (\u03b5\u1f30\u03c3\u03ad\u03bb\u03b8\u1fc3 – enters).\u201d\u00a0 Paul\u2019s rhetorically dramatic disclosure of this \u201cmystery\u201d is puzzling because he has already spent the past 10 \u00bd chapters explaining that Israel has been \u201chardened\u201d to the Gospel to make room for the Gentiles.\u00a0 It seems that Paul wants to make this point very carefully, so that his Gentile readers are not at all tempted to become \u201cwise\u201d in themselves.\u00a0 (Rom. 11:25.)<\/p>\n Immediately after disclosure of this \u03bc\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd Paul says \u201c[a]nd so all Israel will be saved. . . .\u201d\u00a0 (Rom. 11:26 (NRSV)).\u00a0 A key question for this part of the text is what Paul means by \u201call Israel,\u201d and, relatedly, what he means by \u201cwill be saved.\u201d\u00a0 Is Paul referring here to every ethnic Jewish person in all of history, to ethnic Jewish people alive when Romans was written, to a perhaps small remnant of Jewish people who recognize Jesus as the Messiah, or to something else?\u00a0 And by \u201csalvation\u201d is Paul referring to an immediate this-worldly reality, to an immanent this-worldly judgment, to a future other-worldly eschatological state, or to something else?<\/p>\n Modern commentators note the difficulty of addressing these questions after the Holocaust.[2]<\/a>\u00a0 Thoughtful Christians today recognize the Church\u2019s terrible history of anti-Semitism and painfully remember that this history helped feed the Holocaust.\u00a0 These concerns are an important part of what motivated many commentators in the generation immediately following World War II to argue for a Sonderweg <\/em>\u2013 an alternative path or \u201ctwo covenant\u201d theology, informed in significant part by this text in Romans, under which the Jews remain God\u2019s people apart from any specific recognition of Jesus as Messiah.[3]<\/a>\u00a0 The post-Holocaust reading of Romans can be seen as an important example of reading from location.\u00a0 Indeed, the kind of liberation theology reflected in our reading from Justo Gonz\u00e1lez, and the feminist theology reflected in our reading from Elsa Tamez, developed starting in the 1950\u2019s and 1960\u2019s in no small part because the shock of the Holocaust forced the Church to reevaluate its rhetoric and dogmas about race, class and creed.[4]<\/a><\/p>\n Most contemporary commentators agree, however, that whatever the merits of a Sonderweg<\/em>, this is not what Paul had in mind in Romans.[5]<\/a>\u00a0 Nevertheless, James Dunn asserts that \u201c[t]here is now a strong consensus that \u03c0\u03b1\u0311\u03c2 \u1fbf\u0399\u03c3\u03c1\u03b1\u03b7\u0301\u03bb must mean Israel as a whole, as a people whose corporate identity and wholeness would not be lost even if in the event there were some (or indeed many) individual exceptions.\u201d[6]<\/a>\u00a0 In contrast, other commentators, particularly from Reformed and evangelical perspectives, argue that Paul\u2019s use of \u201call Israel\u201d here invokes either a \u201cspiritual Israel\u201d or a \u201cremnant\u201d theology, under which Paul envisions true \u201cIsrael\u201d to include only followers of Jesus.\u00a0 I was surprised that N.T. Wright adopted a particularly strong form of the \u201cremnant\u201d perspective in his commentary.[7]<\/a>\u00a0 Yet other commentators suggest a sort of middle ground approach, under which all ethnic Jews will recognize Jesus as Messiah at the Parousia.\u00a0 There are multiple variants of this middle ground approach, under which either (1) all ethnic Jews alive at the time of the Parousia will recognize Jesus when he appears; or (2) all ethnic Jews who did not recognize Jesus in life but who have died before the Parousia will be resurrected and recognize Jesus at the Parousia; or (3) some combination or variant of (1) and (2).[8]<\/a><\/p>\n It is helpful to note that the exegetical question here is not solely driven by post-Holocaust concerns.\u00a0 An interesting pre-modern source for this discussion is Thomas Aquinas.\u00a0 Scholars have only recently begun to focus on Aquinas\u2019 understanding of the Jews in his Commentary on Romans.[9]<\/a>\u00a0 Some Aquinas scholars today argue that in his commentary on Romans, Aquinas indicates that all the Jews eventually will be saved, perhaps in the eschaton.[10]<\/a>\u00a0 A principal passage from Aquinas\u2019 commentary for these scholars is the comment on Paul\u2019s use of the word \u201cuntil\u201d in Romans 11:25.\u00a0 Aquinas there noted that<\/p>\n the word until<\/em> can signify the cause of the blindness of the Jews.\u00a0 For God permitted them to be blinded, in order that the full number of the gentiles come in.\u00a0\u00a0 It can also designate the termination, i.e., that the blindness of the Jews will last up to the time when the full number of the gentiles will come to the faith.\u00a0 With this agrees his next statement, namely, and then<\/em>, i.e., when the full number of the gentiles has come it, all Israel should be saved<\/em>, not some, as now, but universally all . . . .[11]<\/a><\/p><\/blockquote>\n Another exegete who is controversial on this point for some modern commentators is Karl Barth, who of course wrote in part as an opponent of Hitler and an exile during<\/em> the Holocaust.[12]<\/a>\u00a0 In the R\u00f6merbrief, <\/em>Barth understood the relation between Israel and the Church in terms of the existential crisis through which God brings salvation.[13]<\/a>\u00a0 While Barth here sounds supercessionist, his overall perspective is eschatological:\u00a0 \u201c[b]ut men are saved on in the Futurum resurrectionis<\/em>, when they perceive the unobservable existentiality of God.\u201d[14]<\/a><\/p>\n Barth\u2019s exegesis of Romans 9-11 is far more extensive in the Church Dogmatics II.2 as he develops his doctrine of election.[15]<\/a>\u00a0 Since Barth\u2019s doctrine of election focuses on Christ as both the rejected and the elect one \u2013 as both Jacob and Esau \u2013 he understands the \u201cbranch\u201d in Paul\u2019s metaphor of the vine to represent Christ.\u00a0 It is then from Christ<\/em> that both Israel and the Church spring.[16]<\/a>\u00a0 In CD II.2, Barth does not understand Paul\u2019s statement that \u201call Israel will be saved\u201d to \u201cmean the totality of all Jewish individuals,\u201d but at the same time he thinks the phrase is not limited to \u201cthe totality of the elect members of Jesus Christ from the Jews\u201d \u2013 that is, to Jews who become Christians.[17]<\/a>\u00a0 Barth therefore says that \u201cin accordance with the election that has happened to Israel . . . even the Jews who do not now believe are beloved of God for their fathers\u2019 sake.\u201d[18]<\/a>\u00a0 Israel\u2019s status as elect and beloved, Barth says, is \u201cthe last word which in every present and in respect of every member of this people has to be taken into account in relation to Israel\u2019s history from its beginning into every conceivable or inconceivable future.\u201d[19]<\/a><\/p>\n I do not find any of the proposed solutions fully satisfying, either in terms of the worlds \u201cbehind\u201d the text \u2013 Paul\u2019s location as a Second Temple Jewish convert to Jesus \u2013 \u201cwithin\u201d the text \u2013 Paul\u2019s unique rhetorical style and use of the Old Testament \u2013 or \u201cin front of\u201d the text \u2013 our location after the Holocaust.<\/p>\n Concerning the worlds \u201cbehind\u201d and \u201cwithin\u201d the text, Paul connects his statement that \u201call Israel will be saved\u201d to a quotation from scripture (\u03ba\u03b1\u03b8\u1f7c\u03c2\u00a0 \u03b3\u03ad\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9, \u201cas it has been written,\u201d a common invocation in the New Testament and in Paul of the Old Testament), which seems to be derived from the Septuagint versions of Isaiah 59:20-21 and Isaiah 27:9:<\/p>\n \u201cOut of Zion will come the Deliverer; The actual text in Isaiah 59:20-21 differs from Paul\u2019s paraphrase or allusion in syntax, content, and meaning in some important ways:<\/p>\n And he will come to Zion as Redeemer, And as for me, this is my covenant with them, says the Lord: my spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth, or out of the mouths of your children, or out of the mouths of your children\u2019s children, says the Lord, from now on and forever.\u00a0 (NRSV).<\/p><\/blockquote>\n In the actual text in Isaiah 59, the Redeemer (\u05d2\u05bc\u05b8\u05d0\u05b7\u05dc, LXX \u1fe5\u03c5\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2) comes \u201cto those in Jacob who turn from transgression,\u201d and God\u2019s \u201ccovenant\u201d is that His \u201cspirit\u201d (\u05e8\u05d5\u05bc\u05d7\u05b7, LXX \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1) and \u201cwords\u201d (\u05d3\u05bc\u05b8\u05d1\u05b8\u05e8, LXX \u1fe5\u1f75\u03bc\u03b1\u03c4\u03b1) will not depart from \u201cthem.\u201d\u00a0 While some of Paul\u2019s specific phrasing seems derived from the Septuagint, the overall flow of Paul\u2019s quotation \/ paraphrase \/ allusion suggests a different sequence of events.<\/p>\n First, In Isaiah, the Redeemer comes \u201cto Zion\u201d (\u05dc\u05b0\u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df\u0599 \u2013 note the preposition \u05dc\u05b0, to) or in the LXX \u201cfor the sake of \/ because of Zion\u201d (\u1f15\u03bd\u03b5\u03ba\u03b5\u03bd \u03a3\u03b9\u03c9\u03bd) while in Romans the Redeemer comes \u201cout of \/ from Zion\u201d (\u1f10\u03ba \u03a3\u03b9\u1f7c\u03bd.).\u00a0 Why has Paul apparently flipped the Redeemer\u2019s origin in such a significant manner?\u00a0 Dunn suggests that \u201ca deliberate alteration by Paul is quite conceivable: even though he quotes the passage as a foundation or confirmation of his hope of Israel\u2019s salvation, he does not wish to rekindle the idea of Israel\u2019s national primacy in the last days,\u201d because Paul \u201cis in process of transforming\u2014not merely taking up\u2014the expectation of an eschatological pilgrimage of Gentiles to Zion.\u201d[20]<\/a><\/p>\n Second, in Isaiah, the Redeemer comes \u201cto those in Jacob who turn from their transgression,\u201d while in Romans, the Redeemer \u201cwill banish ungodliness from Jacob\u201d when he appears.\u00a0 It seems that, in Isaiah, God sends the Redeemer to the repentant remnant, while for Paul, there is no faithful remnant except for <\/em>the Redeemer, who rises up from within the community to purify it.\u00a0 Here, Dunn notes that \u201cfor Paul \u03bf\u0314 \u03c1\u0314\u03c5\u03bf\u0301\u03bc\u03b5\u03bd\u03bf\u03c2 is to be understood as a reference to Christ in his Parousia (Cf. 7:24, and particularly 1 Thess 1:10), whereas the original reference was probably to Yahweh himself.\u201d[21]<\/a><\/p>\n Finally, in Isaiah, God presently makes or affirms a covenant that his spirit and words will never depart from Zion, while in Romans, the subject and timing of the covenant is unclear.\u00a0 Here Paul apparently substitutes a quote from Isaiah 27:9 in his final line instead of the further covenantal language in Isaiah 59:21.[22]<\/a>\u00a0 Dunn suggests that \u201c[t]he association of forgiveness of sins with Israel\u2019s final vindication or specifically with renewal of the covenant was sufficiently well established in Jewish expectation . . . for Paul\u2019s adaptation of it here [from Isaiah 27:9] to be reckoned a justifiable variation.\u201d[23]<\/a>\u00a0 But in Romans, is the covenant a present promise that God will take away Jacob\u2019s sins in the future?\u00a0 Or is the covenant the promise that God will send a Redeemer to banish ungodliness from Jacob, with the result that their sins will be taken away?\u00a0 And if the sense is the latter, how is the \u201cbanishment\u201d of ungodliness accomplished?\u00a0 Are the ungodly purged from the community of Jacob, or do the ungodly repent?<\/p>\n Relating these thoughts to the world \u201cin front of\u201d the text, my tentative conclusions borrow from Dunn, Barth and Aquinas.\u00a0 I am unconvinced by the hyper-evangelical reading of this passage, including Wright\u2019s approach.\u00a0 I am also unconvinced by the notion that Paul was thinking of a Sonderweg<\/em> for the Jews.\u00a0 It seems to me that Romans 11 is a kind of prophetic-dialectical Christological-eschatological meditation, which indeed concludes in an expressly doxological hymn in verses 33-36.\u00a0 In the section I have considered closely, verses 25-27, Paul oscillates between the prophetic hope for Israel in Isaiah and the new prophetic hope for all of humanity in Christ.\u00a0 By noting that Paul\u2019s overall thought here refers ultimately to the eschatological future, I think Dunn, Barth and Aquinas start to capture the sense of Paul\u2019s wrestling.\u00a0 The final consummation of history in Christ\u2019s return will vindicate all of God\u2019s purposes, both for Israel and for the Gentiles.\u00a0 Separated Israel remain God\u2019s people, though not in virtue of a separate path of salvation, and also in a unique, difficult role because of their separation.\u00a0 But in the end, however precisely God will accomplish it, Jew and Gentile will be united again \u2013 humanity will be united again \u2013 in Christ.<\/p>\n This suggests that Christians act appropriately in relation to their Jewish neighbors when we make our central confession that \u201cJesus is Lord\u201d and invite Jews to recognize that Jesus is first their<\/em> Messiah, whom we know only derivatively because he is first their Messiah.\u00a0 At the same time, it suggests that Christians should recognize Jews in their own particularity<\/em>, even when they do not yet recognize Jesus, as also God\u2019s people whom God will redeem.<\/p>\n Image: \u00a0St. Paul by Rembrandt van Rijn<\/a><\/p>\n [1]<\/a> \u201cBrothers and sisters\u201d is the NRSV\u2019s gender-neutral rendering of \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af, which the NRSV presumes must mean the church in Rome.<\/p>\n [2]<\/a> See <\/em>N.T. Wright, \u201cThe Letter to the Romans:\u00a0 Introduction, Commentary, and Reflections,\u201d in Leander Keck, ed., The New Intepreter\u2019s Bible, Vol. X <\/em>(Nashville:\u00a0 Abingdon Press 2002), \u201cOverview\u201d of Rom. 11:1-36.<\/p>\n [3]<\/a> Ibid.<\/em>; see also, e.g.,<\/em> Robert W. Jenson, \u201cToward a Christian Theology of Judaism,\u201d in Carl Braaten and Robert W. Jenson, eds., Jews and Christians:\u00a0 People of God<\/em> (Grand Rapids:\u00a0 Eerdmans 2003); Richard N. Longnecker, NICOT:\u00a0 The Epistle to the Romans<\/em> (Eerdmans 2016), 629-633, n. 50 (summarizing sources for the Sonderweg<\/em> position).<\/p>\n [4]<\/a> See <\/em>Justo L. Gonz\u00e1lez, Out of Every Tribe & Nation:\u00a0 Christian Theology at the Ethnic Roundtable<\/em> (Nashville:\u00a0 Abingdon Press 1992); Elsa Tamez, \u201cJustification as Good News for Women:\u00a0 A Re-Reading of Romans 1-8,\u201d in Sheila E. McGinn, ed., Celebrating Romans:\u00a0 Template for Pauline Theology (Essays in Honor of Robert JewettI) <\/em>(Grand Rapids:\u00a0 Eerdmans 2004).\u00a0 As Mark Lindsay has argued, \u201c[i]n a very real way, the event of the Holocaust instantiates the semper reformanda<\/em>.\u201d\u00a0 Mark Lindsay, Reading Auschwitz With Barth:\u00a0 The Holocaust as Problem and Promise for Barthian Theology<\/em> (Eugene:\u00a0 Wipf and Stock 2014), 4.<\/p>\n [5]<\/a> See <\/em>Longnecker, supra <\/em>Note 3.<\/p>\n [6]<\/a> James D.G. Dunn, Word Biblical Commentary, Vol. 38B, Romans 9-16<\/em> (Waco:\u00a0 Word Books 1988), comment on Rom. 11:25.<\/p>\n [7]<\/a> See <\/em>Wright, supra <\/em>Note 2, commentary on Rom. 11:26a.<\/p>\n [8]<\/a> See, e.g., supra <\/em>Note 3, 629-633 (surveying options and noting that \u201c[m]y own view is that Paul is here speaking of the salvation of the Jewish people who will be alive when the course of God\u2019s salvation history is brought by God himself to its culmination.\u201d)<\/p>\n [9]<\/a> See <\/em>Holly Taylor Coolman, \u201cRomans 9-11:\u00a0 Rereading Aquinas on the Jews,\u201d in Matthew Levering, ed., Reading Romans With Thomas Aquinas<\/em> (Washington D.C.:\u00a0 Catholic University Press 2012).<\/p>\n [10]<\/a> Ibid., <\/em>104.<\/p>\n [11]<\/a> St. Thomas Aquinas, Commentary on the Letter of Saint Paul to the Romans, trans. <\/em>Fr. Fabian Richard Larcher, O.P. (Lander:\u00a0 The Aquinas Institute for the Study of Sacred Doctrine 2012), Lecture 4, \u00b6 916.<\/p>\n [12]<\/a> See <\/em>Angus Paddison, \u201cKarl Barth\u2019s Theological Exegesis of Romans 9-11 in Light of Jewish-Christian Understanding,\u201d Journal of Studies in the New Testament<\/em> 29:4, 469-488 (June 2006).\u00a0 Barth\u2019s failure to mention the Holocaust in the Church Dogmatics or his other writing, however, presents difficult problems for appropriating his theology for contemporary Jewish-Christian relations.\u00a0 See <\/em>Lindsay, supra <\/em>Note 4.<\/p>\n [13]<\/a> Karl Barth, The Epistle to the Romans <\/em>(Oxford:\u00a0 OUP 1968), 415.\u00a0 Commenting on Paul\u2019s statement that \u201c[a]ll Israel shall be saved,\u201d Barth says:\u00a0 \u201c[t]he salvation of the lost, the justification of those who are not justified, the resurrection of the dead, comes whence the catastrophe came.\u201d\u00a0 Ibid.<\/em><\/p>\n [14]<\/a> Ibid<\/em>, 416.<\/p>\n [15]<\/a> See <\/em>Paddison, supra <\/em>Note 12.<\/p>\n [16]<\/a> Ibid.<\/em><\/p>\n [17]<\/a> Karl Barth, CD II.2 (London:\u00a0 T&T Clark Study Edition 2009), \u00a7 34.4 [300].<\/p>\n [18]<\/a> Ibid., <\/em>\u00a7 34.4 [303].<\/p>\n [19]<\/a> Ibid.<\/em><\/p>\n [20]<\/a> Dunn, supra <\/em>Note 6, comment on Rom. 11:26.<\/p>\n
\nhe will banish ungodliness from Jacob.\u201d
\n\u201cAnd this is my covenant with them,
\nwhen I take away (\u1f45\u03c4\u03b1\u03bd \u1f00\u03c6\u03ad\u03bb\u03c9\u03bc\u03b1\u03b9) their sins.\u201d<\/p><\/blockquote>\n
\nto those in Jacob who turn from transgression, says the Lord.<\/p>\n
![St. Paul by Rembrandt van Rijn<\/a><\/p>\n[1]<\/a> \u201cBrothers and sisters\u201d is the NRSV\u2019s gender-neutral rendering of \u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u03af, which the NRSV presumes must mean the church in Rome.<\/p>\n[2]<\/a> See <\/em>N.T. Wright, \u201cThe Letter to the Romans:\u00a0 Introduction, Commentary, and Reflections,\u201d in Leander Keck, ed., The New Intepreter\u2019s Bible, Vol. X <\/em>(Nashville:\u00a0 Abingdon Press 2002), \u201cOverview\u201d of Rom. 11:1-36.<\/p>\n[3]<\/a> Ibid.<\/em>; see also, e.g.,<\/em> Robert W. Jenson, \u201cToward a Christian Theology of Judaism,\u201d in Carl Braaten and Robert W. Jenson, eds., Jews and Christians:\u00a0 People of God<\/em> (Grand Rapids:\u00a0 Eerdmans 2003); Richard N. Longnecker, NICOT:\u00a0 The Epistle to the Romans<\/em> (Eerdmans 2016), 629-633, n. 50 (summarizing sources for the Sonderweg<\/em> position).<\/p>\n[4]<\/a> See <\/em>Justo L. Gonz\u00e1lez, Out of Every Tribe & Nation:\u00a0 Christian Theology at the Ethnic Roundtable<\/em> (Nashville:\u00a0 Abingdon Press 1992); Elsa Tamez, \u201cJustification as Good News for Women:\u00a0 A Re-Reading of Romans 1-8,\u201d in Sheila E. McGinn, ed., Celebrating Romans:\u00a0 Template for Pauline Theology (Essays in Honor of Robert JewettI) <\/em>(Grand Rapids:\u00a0 Eerdmans 2004).\u00a0 As Mark Lindsay has argued, \u201c[i]n a very real way, the event of the Holocaust instantiates the semper reformanda<\/em>.\u201d\u00a0 Mark Lindsay, Reading Auschwitz With Barth:\u00a0 The Holocaust as Problem and Promise for Barthian Theology<\/em> (Eugene:\u00a0 Wipf and Stock 2014), 4.<\/p>\n[5]<\/a> See <\/em>Longnecker, supra <\/em>Note 3.<\/p>\n[6]<\/a> James D.G. Dunn, Word Biblical Commentary, Vol. 38B, Romans 9-16<\/em> (Waco:\u00a0 Word Books 1988), comment on Rom. 11:25.<\/p>\n[7]<\/a> See <\/em>Wright, supra <\/em>Note 2, commentary on Rom. 11:26a.<\/p>\n[8]<\/a> See, e.g., supra <\/em>Note 3, 629-633 (surveying options and noting that \u201c[m]y own view is that Paul is here speaking of the salvation of the Jewish people who will be alive when the course of God\u2019s salvation history is brought by God himself to its culmination.\u201d)<\/p>\n[9]<\/a> See <\/em>Holly Taylor Coolman, \u201cRomans 9-11:\u00a0 Rereading Aquinas on the Jews,\u201d in Matthew Levering, ed., Reading Romans With Thomas Aquinas<\/em> (Washington D.C.:\u00a0 Catholic University Press 2012).<\/p>\n[10]<\/a> Ibid., <\/em>104.<\/p>\n[11]<\/a> St. Thomas Aquinas, Commentary on the Letter of Saint Paul to the Romans, trans. <\/em>Fr. Fabian Richard Larcher, O.P. (Lander:\u00a0 The Aquinas Institute for the Study of Sacred Doctrine 2012), Lecture 4, \u00b6 916.<\/p>\n[12]<\/a> See <\/em>Angus Paddison, \u201cKarl Barth\u2019s Theological Exegesis of Romans 9-11 in Light of Jewish-Christian Understanding,\u201d Journal of Studies in the New Testament<\/em> 29:4, 469-488 (June 2006).\u00a0 Barth\u2019s failure to mention the Holocaust in the Church Dogmatics or his other writing, however, presents difficult problems for appropriating his theology for contemporary Jewish-Christian relations.\u00a0 See <\/em>Lindsay, supra <\/em>Note 4.<\/p>\n[13]<\/a> Karl Barth, The Epistle to the Romans <\/em>(Oxford:\u00a0 OUP 1968), 415.\u00a0 Commenting on Paul\u2019s statement that \u201c[a]ll Israel shall be saved,\u201d Barth says:\u00a0 \u201c[t]he salvation of the lost, the justification of those who are not justified, the resurrection of the dead, comes whence the catastrophe came.\u201d\u00a0 Ibid.<\/em><\/p>\n[14]<\/a> Ibid<\/em>, 416.<\/p>\n[15]<\/a> See <\/em>Paddison, supra <\/em>Note 12.<\/p>\n[16]<\/a> Ibid.<\/em><\/p>\n[17]<\/a> Karl Barth, CD II.2 (London:\u00a0 T&T Clark Study Edition 2009), \u00a7 34.4 [300].<\/p>\n[18]<\/a> Ibid., <\/em>\u00a7 34.4 [303].<\/p>\n[19]<\/a> Ibid.<\/em><\/p>\n[20]<\/a> Dunn, supra <\/em>Note 6, comment on Rom. 11:26.<\/p>\n[21]<\/a> Ibid.<\/em><\/p>\n[22]<\/a> Ibid.<\/em><\/p>\n[23]<\/a> Ibid.<\/em><\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":"This semester I took a class on Romans through Fuller Seminary. \u00a0Studying this text was an incredible challenge and delight. \u00a0We had to complete two one-sitting readings of the text, which gives a great sense of its sinewy power as a letter. I had to write a short (5-page) exegetical paper on a short passage. 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