Several issues with the above. Buckle in, it's going to be long. "I think you're asserting an incomplete framework." This is ironic, because I do not deny that our identity in Christ is no longer based on our own work, but on his active and passive obedience, such that we are seen as having all of our sin (past, present, and future) forgiven in Christ, and as having a perfect righteousness imputed to us by grace through faith in him. I also have no issue affirming that while we once were enemies of God, we have now been made friends. Reconciliation through Jesus Christ is a major feature of my theological framework, along with justification, adoption, sanctification, etc. If anyone has an incomplete framework, it is you, because you at minimum de-emphasise, if not deny the reality of remaining corruption and the progressive nature of sanctification, which prompted the Apostles themselves to still refer to themselves and to the other Christians they taught, under inspiration of the Holy Spirit I might add, as sinners. I want to hold ALL of what Scripture teaches within my framework, and not ignore the fact that the remaining corruption of sin is a thing, and while it does not affect our standing before God, or his verdict concerning us in the last day, it DOES affect how we must be watchful and ever mortifying sin in ourselves, by the aid of the Holy Spirit, here and now. See below examples of Paul referring to himself as a sinner: Romans 7:24 "Wretched man that _I am_! Who will deliver me from this body of death." I know you think this passage is referring to Paul pre-conversion, but he is speaking of himself in the present tense when he calls himself a wretched man here, and the "Who WILL deliver me..." is in the future tense, indicating something that he looks forward to happening but has not yet happened. Moreover, what unregenerate man can say, "For I delight in the law of God, in my inner being" (Rom. 7:22) or "serve the law of God with my mind" (Rom. 7:25)? Only believers love God's law and see it for what it is: the mirror of God's own character, and the explanation of what it looks like to love God, and love your neighbor. For more on how Romans 7 is speaking of the experience of the believer, I encourage you to read this from Robert Murray M'Cheyne:

The Inward Experience of Believers - Rom 7:22-25 - by Robert Murray M'Cheyne

This from Horatius Bonar:

Thirdmill

The Saint and the Seventh Chapter of Romans (HTML)

Article by Horatius Bonar from Biblical Perspectives Volume 13, Number 36

This from Cornelis Pronk:

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The Christian Life - Do Christians Feel 'Wretched'?

Who is the Wretched Man of Romans 7? In Romans 7 we find the statement, ‘O wretched man that I am!’ It is made by no one less than the ...

And this from AW Pink (you can download the PDF or EPUB for free, or listen online):

Chapel Library

I recommend these to you not because I countenance the words of men above the words of God, as it should be clear from my constant appeals to what Scripture says, but because I believe these men have clearly explained and defended what Scripture teaches in this matter. Another passage I already mentioned, but which bears repeating: 1 Timothy 1:15 "The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom _I am_ the foremost." Once again, Paul is speaking of himself in the present tense as not only a sinner, but the chief or foremost of all sinners. We should all be able to say this of ourselves, because no one else knows the inner thoughts and desires of our heart. They only see what actually breaks forth into speech and action. In addition to referring to himself as a sinner, Paul applies this struggle against remaining corruption in Romans 7 to the lives of the Galatian believers in Galatians 5:17: "For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do." He is here admonishing them not to live in accordance with their remaining sinful nature, called here "the flesh," but to rather live in accord with their new nature by the Spirit. This "war within our members" is the experience of every Christian this side of eternity. Paul is also not the only New Testament author to speak of this inward struggle of the Christian. James speaks of it in James 4:1 and following. "What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?" Who is James writing to that he calls "you" here? Is it believers or unbelievers? It is, at minimum those who profess to be believers, and whom he counts as believers, for he calls them "brothers" 15 times in his epistle. Likewise, Paul, though he had harsh words for the Galatians, still referred to them as "brothers" throughout the letter, a total of 10 times, these people who still warred against the desires of their flesh and, like Paul in Romans 7, were kept at times by their flesh "from doing the things you want to do." You also quoted John 15:15, noting that Jesus called his disciples "friends" and no longer servants, as though this should mean we should always and only think of ourselves as "friends" of God, and not servants. Except, that's not how the Apostles referred to themselves, under the inspiration of the Holy Spirit, when they wrote. The word here for "servants" is δούλους, a plural form of δοῦλος. It means bondservant or slave. This word is used no less than 126 times in the New Testament, with a large portion of them coming from believers referring to themselves as servants or slaves. Not going to go through all of them, but here is a sampling. "And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness." (Acts 4:29) This was the believers in Jerusalem praying to God and calling themselves δούλοις, the very thing Jesus said in John 15:15 he no longer calls his disciples. Maybe they just didn't know better, though... Except, that it is one of the most common terms Paul used to refer to himself in his epistles, and he most certainly would have "known better" considering he was writing under the inspiration of the Holy Spirit. "Paul, a servant(δοῦλος) of Christ Jesus, called to be an apostle, set apart for the gospel of God." (Romans 1:1) "For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant(δοῦλος) of Christ." (Galatians 1:10) "Paul and Timothy, servants(δοῦλοι) of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons..." (Philippians 1:1) In addition to this, Paul and the other writers of the New Testament refer to other Christians as bondservants/slaves of Christ, as well. "Bondservants, obey your earthly masters with fear and trembling, with a sincere heart, as you would Christ, not by the way of eye-service, as people-pleasers, but as bondservants(δοῦλοι) of Christ, doing the will of God from the heart." (Ephesians 6:5,6) "Epaphras, who is one of you, a servant(δοῦλος) of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God." (Colossians 4:12) "Live as people who are free, not using your freedom as a cover-up for evil, but living as servants(δοῦλοι) of God." (1 Peter 2:16) "The revelation of Jesus Christ, which God gave him to show to his servants(δούλοις) the things that must soon take place..." (Revelation 1:1) What are we to conclude then? Jesus says he will no longer call his disciples "servants" but that very term is used by the Apostles of themselves, and is commended by them to us to use of ourselves. Maybe, then, we should let God be the one to speak highly of us, while we refer to ourselves in lowly terms. Does that principle hold water? As a matter of fact, it does. "But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” (Luke 14:10,11) "Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you." (James 4:9,10) Again, remember that James is writing this to people he considers "brothers" in the faith, not to unbelievers. "Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you..." (1 Peter 5:6) We are told that by doing this, we are imitators of Christ: "Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant(δούλου), being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name..." (Philippians 2:5-9) So, our attitude toward ourselves should be that of sober humility, understanding that we are servants of Christ, and we should leave any commending of us, or speaking highly of us to God. Rather, we must "not think too highly of ourselves than we ought to think, but think with sober judgment" (Romans 12:3) and "count others more significant than ourselves" (Philippians 2:3). Finally, you say that we must "love ourselves the way [Jesus] loves us, then we can give other people experiences of the love of God." Where do you see that in Scripture? There are a couple Greek words translated as "love" in English in the New Testament. One is ἀγαπάω and the other is φιλέω. The former appears at least 142 times in the New Testament, and the latter 25. Of all of those times, absolutely NONE of them have "yourself" as the object of your love. That is to say, there is not a single example I can give of the New Testament instructing Christians to love themselves so they will be enabled to show the love of God to others. Not one. Rather, love of yourself is assumed as something you do not need to be told to do. For instance, "You shall love your neighbor as yourself" (Leviticus 19:18: Matthew 19:19; Mark 12:31; Luke 10:27; Romans 13:10; Galatians 5:14; James 2:8) is not commanding us to love ourselves, but rather bring in the fact that we already love ourselves as the example of what our love for our neighbor should look like; namely that we should care for our neighbor as attentively as we already naturally care for ourselves. The grammatical construction does not allow us to understand the above passages as telling us we should love ourselves in order to be able to love our neighbor. Rather, they command us to love our neighbor in the same way we already naturally love ourselves. To read them otherwise is to eisegete into the text rather than exegete what the text actually says, especially in light of what the rest of Scripture says about the origin of our ability to love others. When you ask the Bible how it is that we are enabled to love others, it has absolutely nothing to do with our love for ourselves, and everything to do with God's love and forgiveness toward us. "We love because he first loved us." (1 John 4:19) "Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little." (Luke 7:47) This one is particularly interesting, because it shows that in order to love others, we must comprehend the heinousness of our own sin, and therefore just how much we have been forgiven. So, our love of others and of God is not based on our love for ourselves, but is based on God's love toward us, and our consciousness of our sinfulness and how much we have been forgiven. Practically the direct opposite of what you are attempting to defend. You have seemed to latch onto a couple things Scripture says, taken them out of context, and built your theology around them, without taking the whole breadth of what Scripture says into account. You are the one who needs a more complete framework. I probably do, too, as we are always learning and growing in our understanding of the Word, but in this instance my framework accounts for much more of what Scripture has to say than yours does.

Jesus is perfect theology, and all of scripture is interrupted through him. You can't be one with Jesus, and still be a sinner, because Jesus is not a sinner. A Christians identity should be build on Jesus, and His reality, fundamentally. What if Jesus isn't a sinner, so therefore you are not a sinner? Jesus could have sinned, but he didn't. You can sin, but you don't have to, because you are now a child of God. And Paul is clear about this point, spelling out that sin is optional is Christ. 1 Therefore, there is now no condemnation for those who are in Christ Jesus, 2 because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death. 3 For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit. 5 Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. 6 The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. 7 The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. 8 Those who are in the realm of the flesh cannot please God. 9 You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ. 10 But if Christ is in you, then even though your body is subject to death because of sin, the Spirit gives life because of righteousness. 11 And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you. 12 Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it. 13 For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live. 14 For those who are led by the Spirit of God are the children of God. 15 The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, “Abba, Father.” 16 The Spirit himself testifies with our spirit that we are God’s children. 17 Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. You can't be a child of God and sinner at the same time, because it is performative contradiction relative to one's identity in Christ, since the universe of Jesus is a logical reality. What a Christian can do, since a Christian is free, is not the same as their fundamental identity in Jesus if Jesus lives in them as Paul delineates. If you want to be a sinner in identity, be a sinner. But if you want to be a child of God, a new creature, then believe Jesus. If not, your interpretation of scripture and your identity as a child of God will be deeply distorted because you do not believe what is most deeply true. If you believe you are a sinner, it will undermine every aspect and dimension of your life and belief system, including justification and sanctification, because psychologically you'll be in violation of Christ in you. It's up to you to believe your identity is Christ, and live from his and therefore your perfect righteousness, and therefore walk free from sin while focused intimately on interacting with him, Father, and Holy Spirit. A Jesus centered life is better than a sin centered life.