ROMANS AMONG THE LETTERS OF PAUL

Comparisons of Romans with other Pauline letters can be undertaken from different aspects. A popular aspect is to look for developments of Paul's theological outlook. Thus, various topics of Paul's teaching, such as eschatology, have been traced through the collection of his letters in order to interpret the differences as evidence of certain tendencies. To some scholars, Romans has appeared as the climax or consummation of Paul's theology, while others have preferred to read it as a document of compromise or even of retractation.

All these theories are highly dependent upon premisses concerning chronology and authorship which are not universally agreed. The designation of Romans as a ‘testament’ of Paul evokes the notion that this is the latest of Paul's letters (although this is no necessary implication of the term ‘testament’: a sense of crisis can be sufficient reason for someone to write down a testament – and then to live on for many years!). As a matter of fact, the quality of a ‘final account’ of the apostle emerges only on the basis of (a) a minimalist position in the question of authorship (accepting only Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon as authentic Pauline letters); and (b) a decision on Philippians which rules out Caesarea maritima and Rome as possible places of composition. The former presupposition has been widespread in continental European scholarship but continues to be disputed on the international scene.