Две старозаветне катене у Посланици Римљанима (3, 10–19; 15, 7–13). Интертекстуалност и прагматика текста
Two Old Testament Catenae In The Letter To The Romans (3, 10–19; 15, 7–13). Intertextuality And Text-Pragmatics

Summary/Abstract: The Epistle to the Romans is a great theological treatise that presents the Pauline Gospel to the churches of Rome. Its basic theological theme is justification as God’s salvific activity for all humanity by faith. At the same time, the letter is a dialogical apology for the Pauline Gospel presented to the Christian communities in Rome. In Rom 3, 1–20, Paul raises in a diatribal style a set of questions and provides some answers, but a full clarification of these issues will come later in the discourse, if at all. In order to be adequately comprehended, the passage must be carefully read in the context of the whole Epistle, especially in the context of the chapters 2, 6–7, and 9–11. Only then can the reader become aware of the importance of this passage for Paul’s whole argument. The issues that hold these chapters together are primarily the question of the fate of the Israel in the history of salvation and particularly the role of the Law. In this regard, I would like to propose one further interpretation of Rom 3, 1–20. My proposal is that Rom 15, 7–13 could be read as an ecclesiological echo of Rom 3, 1–20. In general, my basic impression when reading Paul is that his theoretical observations mainly serve to motivate Christian communities to stay together, to welcome each other, to love each other. His theological statements always possess a practical ecclesiological consequence. Thus, the ecclesiological consequence of the theological statement that all humans, Jews and Greeks, were once all equally under the power of sin (v. 9) and that they are now all equally welcomed by Jesus Christ, is that they are called and encouraged to welcome each other (15, 7).

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