XIII. 1-7 § 3 The Christians and the imperial power . . . . . 116
8-10 § 4 The summary debt . . . . . . . . . . . . . . . 127
11-14 § 5 The approach of the day . . . . . . . . . . . . 133
XIV. 1-23 § 6 Mutual toleration . . . . . . . . . . . . . . . 137
XV. 1-13 § 7 Unselfish forbearance and inclusiveness . . . . 159
DIVISION VI _Conclusion_ . . . . . . . . . . . . . . . . . . . . 170
XV. 4-33 § 1 St. Paul's excuse for writing, and his hope of coming . . . . . . . . . . . . . . . . . . . 171
XVI. 1-2 § 2 A commendation . . . . . . . . . . . . . . . . 189
3-16 § 3 Personal greetings . . . . . . . . . . . . . . 191
17-20 § 4 Final warning . . . . . . . . . . . . . . . . . 198
21-23 § 5 Salutations from companions . . . . . . . . . . 200
25-27 § 6 Final doxology . . . . . . . . . . . . . . . . 201
A. The meanings of the word 'faith' . . . . . . . . . . . . . . 205
B. The use of the word 'conscience' . . . . . . . . . . . . . . 207
C. Recent reactions from the teaching about hell . . . . . . . 210
D. Difficulties about the doctrine of the atonement . . . . . . 215
E. Evolution and the Christian doctrine of the Fall . . . . . . 219
F. Baptism by immersion and by affusion . . . . . . . . . . . . 237
G. A prayer of Jeremy Taylor . . . . . . . . . . . . . . . . . 238
H. The origin of the maxim 'In necessariis unitas, &c.' . . . . 239
I. St. Augustine's teaching that 'The Church is the body of Christ offered in the eucharist' . . . . . . . . 240
_The theodicy or justification of God for His dealings with the Jews._
St. Paul has concluded his great exposition of the meaning of 'the gospel': that in it is the disclosure of a divine righteousness into which all mankind--Jews and Gentiles on the same level of need and sin--are to be freely admitted by simply believing in Jesus. The believer in Jesus first welcomes the absolute and unmerited forgiveness of his sins, which his redeemer has won for him, and thus acquitted passes into the spiritual strength and joy and fellowship of the new life, the life of the redeemed humanity, lived in Jesus Christ, the second Adam or head of our race. The { 2} contemplation of the present moral freedom, and the glorious future prospect, of this catholic body--the elect of God in Jesus Christ--has in the eighth chapter filled the apostle's language with the glow of an enthusiasm almost unparalleled in all the compass of his epistles. And he is intending to pass on to interpret to the representatives of this church of Christ at Rome some of the moral obligations which follow most clearly from the consideration of what their faith really means. This ethical division of the epistle begins with chapter xii. The interval (ix-xi) is occupied with a discussion which is an episode, in the sense that the epistle might be read without it and no feeling of a broken unity would force itself upon us. None the less the discussion not only confronts and silences an obvious objection to St. Paul's teaching, but also brings out ideas about the meaning of the divine election, and the responsibility involved in it, which are vital and necessary for the true understanding of the 'free grace of God.' For these chapters serve really to safeguard the all-important sense of our human responsibility under the rich and unmerited conditions of divine privilege in which we find ourselves.