Why Did the Romans 6 Question Come Up?

Years ago I made a [post] about why the Council of Trent had to reject Luther's doctrine of Faith Alone.  The issue had nothing to do with the role of "works".  But rather, a flawed concept of what was entailed in a "saving faith".  

In short, Luther's concept of "saving faith" sounds just fine until you ask the question:  

What happens if a man lives a life of grave sin - with no intention to change - but still believes firmly that Jesus is the divine savior who forgives our sins?  Is that man still saved?

While our intuitions say he shouldn't be, a close examination of the Lutheran definition of "saving faith" says otherwise.  Going by their definition, it is impossible to explain how that hypothetical fella is any less saved than Saint Stephen.  

That's the real issue.  The Protestant concept of "faith alone" (defined as it is) provides no barrier against this libertine attitude... and almost points us toward it.

I presented that thesis to an acquaintance - a Baptist pastor - and he had an interesting reply.  It went like this:

"Well, maybe that means Luther was on the right track.  Maybe the true Gospel DOES kinda tempt one toward that attitude.  Why else would Paul feel the need to say:

'Should we continue in sin in order that grace may abound?  By no means! How can we who died to sin go on living in it?' (Romans 6:1-2) 

Why would Paul feel the need to stipulate that?  Maybe it is because his Gospel matches Luther's, but he doesn't want people to take that road."

That is what I'd like to look at today.  Why did Paul feel the need to say that?

What Does God Want?

Before we address the passage in question, I want to start with a big overview question:  

What does God want?

The answer is:  Saints.  God wants saints.  He wants to see human beings restored and elevated, so a plentitude of holy souls can be in Heaven. As Paul says at the end of the letter to the Romans:

"He gave me the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit." - Romans 15:16

And in his second letter to the Corinthians, Paul makes this analogy:

"He who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness." - 2 Corinthians 9:10

 

Getting There:

But we've got a problem.  God has all these miserable, guilty sinners to work with.  So how is God going to reach that goal?  

He'll have to do two things (and we won't worry about the order).   

1: He'll have to pardon them:  When this happens, God's mercy is glorified.  (Plus, His mercy is glorified all the more when He forgives great sinners.) 

2: He will have to transform us by grace:  As I noted in my [previous post], grace often denotes a kind of strength which comes from God.  It transforms us and enables us to live holy lives according to our calling.  (The greater sinner will require more grace to reach the sanctity God wants.)  

So we have identified two things God will have to do to reach His goal.  And we've identified two side-benefits which are greater for greater sinners.  Again, they are:

1. God's mercy is glorified even more when He pardons a great sinner.

2. The great sinner is given more transforming grace.

Paul talks about this dynamic in the verses leading up to chapter 6.  He says:

"If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one Man, Jesus Christ. 

Therefore just as one man’s trespass led to condemnation for all, so one Man’s act of righteousness leads to justification and life for all. For just as by the one man’s disobedience the many were made sinners, so by the one Man’s obedience the many will be made righteous. 

But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification leading to eternal life through Jesus Christ our Lord." - Romans 5:17-21

Perverse Incentives:

So we have identified what might be seen as two perverse incentives.  If the justification of greater sinners means God gets more glory and the sinner gets more grace... then it seems like we have motive to plunge ourselves into deeper sin.

Thus, Paul asks the question:  Should we sin more? 

And this is where we reach a kind of crossroads between Catholics and Protestants.  In Protestantland, saving faith means placing your trust in Jesus as the savior who freely forgives our sins.  With that concept of "saving faith", one could (hypothetically) choose to sin more and more - (while believing that Jesus is the savior) - and still end up in Heaven.  The fact that you shouldn't do this becomes an arbitrary stipulation:  Don't do this... but there's really no consequence if you do.

But in Catholicland, "saving faith" is not just the trust you place in Jesus.  It is also formed by love and obedience to God.  A Christian who chooses to plunge himself into sin has rejected that crucial forming aspect of saving faith.  Thus, he no longer has a true saving faith - and risks going to Hell.  That's why Paul warns us a few sentences later:     

"Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?" - Romans 6:16

And much later on in chapter 11:

"For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness. Otherwise you too will be cut off." - Romans 11:21-22

[For more on the passages which say you can lose salvation check out this post]

Recapping:  

We've gone over a lot, so let's review this before we close:  

I proposed that the Protestant concept of "saving faith" means there would be no consequence for a Christian choosing to live lawlessly  - as long as He continues trusting in Jesus.

My friend replied, "Maybe that's correct though.  After all, Paul feels the need to stipulate that we not embrace lawlessness in chapter 6 of Romans."

However, we've seen a different reason for Paul saying what he did in chapter 6.  In his discussion of God's grace (chapter 5), he gives us some principles which could act as perverse incentives for being lawless.  

Paul warns us that this isn't an option... precisely because there ARE consequences for a Christian choosing lawlessness.  That Christian would no longer have a true saving faith and would go to Hell.  And that's because Paul's understanding of saving faith... is the Catholic one.