Pauline and ecology (Rom. 8)

Topic: Pauline and ecology (Rom. 8)

Introduction: The current ecological crisis, fueled by relentless economic development, poses a serious threat to humanity. Despite global efforts and awareness campaigns, the pressing need for ecological balance is often overlooked, despite our religious heritage. Numerous water bodies are no longer sustainable, species are disappearing, forests are vanishing, and oceans are filled with human waste. The undeniable destruction caused by human actions, including climate change, glacial and ozone depletion, demands a response from the faith community as the appointed stewards of creation. Before delving into practical issues, it’s beneficial to outline the theological framework of Pauline thought and its relevance to ecological concerns. This approach aligns with Paul’s writing style, where practical guidance is built upon an established theological foundation. This paper explores Pauline writings for conceptual insights and practical implications in addressing ecological concerns.

1. ECOLOGY

Ecology from the Greek words ‘oikos’ (house) and ‘logos’ (doctrine), involves studying the interdependence of organisms in ecosystems. It explores relationships among plants, animals, humans, and the environment, emphasizing the essential elements like air, water, energy, and food. ‘Ecosystem’ describes a group of diverse organisms in a specific environment. The term ‘oikos’ also contributes to ‘economy’ (household management) and ‘ecumenical’ (worldwide household of God). Ecological concern entails caring for our global household by understanding relationships and sustainable use of natural resources. ^[1]

2. IMPORTANCE OF ECOLOGICAL CONCERNS

Paul’s theology of creation and redemption provides an integrative approach consequent upon attitudinal change that encourages a true sustainable environmental development. He depicted that the redemption of creation encompasses both humans and other interacting components of the creation, a true definition of ecology. The theological reference of the word “creation” is semantically different from the scientific reference. The theological reference is about the relationship between God and all that is not God.^[2]

In turning to the Pauline literature specifically it is best to consider these two obvious texts that have already been found to be of most relevance and use to the ecological agenda, Romans 8:19-23 and Colossians 1:15-20. These two texts have very frequently been cited and employed in eco-theological discussion. Indeed, referring to Romans 8:19-23 in particular. John Bolt notes that this text seems to have become “little more than a mantra for Christian environmentalism. The emphasis on these two texts from Romans and Colossians is well-founded, as they serve as strong contenders for establishing a Pauline hermeneutical lens. This lens can then be employed for a broader ecological exploration of the Pauline tradition. Despite their frequent reference in eco-theological discourse, the interpretation of these texts often involves argumentation and critique.^[3]

2.1. Emergence of Ecological Reading of Romans 8:19-23

Throughout the history of interpreting these verses, scholars such as Irenaeus, Tertullian, and John Chrysostom have often understood κτίσις as encompassing the entire created world, anticipating a positive transformation at the eschaton. Irenaeus envisions a restoration of the “created order” to its original state, drawing connections to prophecies about the new Earth. Luther and Calvin also interpret κτίσις in terms of created elements awaiting deliverance and resurrection. ^[4]

On the other hand, Origen proposes a different perspective, suggesting κτίσις could refer to celestial bodies and angelic forces, while Augustine sees it as pertaining to the human spirit, soul, and body. Ambrose contemplates the possibility of angels and every creature groaning in anticipation. Aquinas aligns with Ambrose, identifying celestial bodies as the focus of κτίσις, excluding expectations for the renewal of nonhuman creatures. In the modern era, scholars like Karl Barth assert a broader inclusion of all creatures, both human and nonhuman, while Käsemann extends κτίσις to embrace nonhuman creation alongside non-Christians. Conversely, some scholars, like J. Ramsey Michaels, narrow the term’s scope to saved humanity, suggesting that κτίσις refers to the human body awaiting resurrection in certain verses. C. K. Barrett, taking a more anthropocentric stance, argues that Paul’s mention of creation serves primarily to underscore the certainty of future salvation for Christians, rather than emphasizing creation for its own sake.^[5]

However in developing a narrative approach to this text, it will be best suitable to explore Romans 8 to contribute to an environmental theology in a way that avoids some of the pitfalls of the ecologically attractive but exegetically superficial or implausible arguments found recently.

2.2. Emergence of Ecological Reading of Colossians 1: 15-20:

In the history of interpreting the Colossian hymn, scholars like Origen and Chrysostom have discussed the creation’s involvement with Christ in the first stanza. However, nonhuman elements of creation are rarely explored. In the second stanza, speculation arises about the agents in the “reconciliation” mentioned in verse 20, with Origen including supernatural entities. Chrysostom sees Christ as the head of the universe in Colossians 3 but doesn’t explore implications for nonhuman creation. Regarding the reconciliation of “all things,” Chrysostom suggests it involves harmony between humanity and angels in heaven. However recent works explore the cosmic dimensions of creation and redemption in our passage, with varying degrees of emphasis on implications. Interpreting such material against Old Testament themes like creation and eschatology adds depth. As the center around which all things revolve and which gives coherence to the whole creation, He is the head or the ruler of the cosmic body.^[6]

N. T. Wright emphasizes the transformation of all creation through resurrection, arguing that Christ’s lordship should lead Christians to advocate for the ecological order. John Barclay sees the claim “Christ is ‘all in all” as motivating Christian engagement, especially in preserving the integrity of creation. Andrew Lincoln connects concerns for animal welfare and ecosystem health to the passage’s celebration of cosmic reconciliation.^[7]

3. BRIEF OVERVIEW OF PAULINE PERSPECTIVE ON ECOLOGICAL ISSUES

Paul’s perspective on creation being made for, in, through, and by Christ, as outlined in Colossians 1:15-17, holds ecological significance. Authors David G. Horrell, Cherryl Hunt, and Christopher Southgate analyze ecological narratives within Paul’s writings, comparing them to contemporary eco-theologies and science. They construct a well-reasoned Pauline narrative to inspire responsible ecological ethics. Their belief is that a Pauline creation story can serve as a counter-narrative, challenging prevailing economic and cultural narratives. They see it as a way to envision communities where an alternative narrative shapes identity and supports different practices.^[8]

The authors examine the stories told by Romans 8:19-23 and Colossians 1:15-20, identifying three movements of Paul’s creational narrative creation, reconciliation, and new creation. This informs a restructured Pauline theology emphasizing the eschatological future of creation.

3.1. Creation and Pauline Ecological Perspective

Paul asserts that God is the creator of all things in the world, including the heavens, the earth, the sea, and everything in them. Recent Pauline scholarship, exemplified by U. Mall, M. Hubbard, and T. Jackson, explores various aspects of Paul’s theology of creation. However, these scholars often focus on narrow exegeses of individual texts, such as the meaning of the term “new creation” in the instances where Paul uses the phrase.^[9] God is the creator of the whole cosmos and God is the Lord of all. What does Christ Lordship signify? It implies at least four things:

There is a close interdependence between in humankind and the natural world, because the origin of both is the same God.

The whole ecosystems are meant for the total welfare of all humans, making it impossible to separate spiritual need from the physical.

The very purpose of God in providing times and seasons for Paul is to enable humans to perceive the existence of God and to relate to Him (Acts 17:27).

As Paul regards humans as having got their breath from God along with everything else, humankind has a distinctive role in the creative work of God to Destroying creation means rebellion against the Maker, natural resources for the common good.^[10]

In brief, Paul, as conveyed by Gabriel Daly, underscores God as the source of everything within his ecological framework. God, distinct from creation, owns and deems all of it good. Creation, meant for humanity’s benefit, is closely linked to the earth (c.f.: Acts 14:14; 17:24, 1 Corinthians 8:6; Ephesians 3:9; Colossians 1.15-16, 1Timothy 4:1-5). Throughout, Paul stresses God’s ownership over all creation, including both humans and non-humans.^[11]

3.2. Past, Present and Future Continuum in Pauline Ecological Perspective.

In Romans 8:19-23, three verbs, “is waiting,” “was subjected,” and “will be liberated,” shape the narrative of creation, signifying present, past, and future moments. This narrative, resembling a tragedy, acknowledges the current suffering of creation but anticipates future liberation. The emphasis is on divine action leading both human and nonhuman creation to freedom and glory. While creation’s liberation originates from God, interpreters suggest that through Christ, humans now have the opportunity and responsibility to align with the eschatological future. Colossians 1:15-20 outlines a narrative emphasizing reconciliation over new creation, encompassing past, present, and future moments, highlighting creation’s occurrence in and through Christ.^[12]

After an implied rapture, Christ’s death reconciled all things to God, and his experience as firstborn from the dead inaugurated the resurrection. At present, Christ reigns over all things, is the head of the body, and brings peace while the faithful live with Christ and has been buried and raised with him. Returning in the future Christ will have first place in implied new creation and everything will find its goal in him. These interpretations of Colossians and Romans highlight two aspects of God’s salvific purposes the reconciliation of all things and the liberation of creation from decay and death. Nonetheless, Horrell, maintain these texts are not transparently eco-ethical.^[13]

4. Pauline Christology Enriches Ecology

Paul eloquently integrates Christology into an ecological framework, emphasizing the interconnectedness of creation, redemption, and condemnation. The three pivotal doctrines in Paul’s teachings find resonance with ecological themes. Notably, passages like 1 Corinthians 8-10 highlight the link between Christology and creation, elucidating Christ’s role in the origin and lordship over creation.^[14]

John Gibbs challenges the misconception that Pauline thought restricts the Redeemer’s redemption to the spiritual realm. Despite this notion, Romans 8:19-23 illustrates Christ’s cosmic Lordship over both humans and creation, emphasizing a broad scope. In God’s redemptive plan, creation, though facing exile and destruction, is not abandoned (Rom. 8:20). The predicament of nature mirrors the human predicament, relying on God’s faithfulness for hope. An inter-relationship exists between humans and creation, with both eagerly awaiting releases upon the revelation of the children of God.^[15]

4.1. Christ and Creation

Paul sees creation as originating in, through, and for Christ (Colossians 1:15-17), forming an ecological perspective. In 1 Corinthians 15:21-28, he hints at the eventual unity of God’s and Christ’s kingdom, erasing the separation between earthly and heavenly realms (Romans 11:36). Citing Psalm 24:1, “The earth is the Lord’s and everything in it” (NRSV) in 1 Cor.10:26in 1 Corinthians 10:26, Paul implies a stewardship attitude, urging care for God’s creation as His delegates, recognizing its ultimate source in Christ

4.2. Eschatological Restoration of Creation

Cosmic Christology and the divine value of creation form the basis for hoping in the restoration of all creation in the future. In Romans, the core theme is the righteousness of God, uniting Israel and the church as one People of God (Romans 9-11), generously extending grace through Christ (Rom 5:12-21), and releasing creation from decay (Rom 8:21).^[22] Paul paints here a vision of salvation where the totality of creation is intimately related, co-groaning with humanity and the Spirit and sharing a common hope of redemption. Creation, then, is not merely the background of human redemption but is also co-heir of redemption.^[23]

‘New creation’ signals an all-encompassing eschatological transformation of “the individual, the community and the cosmos. This transformation is inaugurated in the death and resurrection of Christ.” At the Parousia, creation will at last be freed from the chaos of Adam’s rebellion, it too will be healed from the effects of sin.^[24] Paul describes this as the coming “glory,” a central aspect of the expected kingdom of God. In its full revelation, with God’s universal rule, a new era of righteousness, peace, harmony, and nature’s renewal will emerge. This means both humanity, for complete bodily redemption, and non-human creation, for freedom from suffering, are intricately linked in redemption. The eschatological imagery in Romans 8:38 envision a renewed creation.^[25]

The comprehensive perspective of Romans 8 is reiterated here, expanding on the cosmic scope in the theocentric declaration of 1 Corinthians 8:6, praising God as the origin of all things and Christ as the channel through which all things came to be. A similar theocentric statement is found in Romans 11:36, emphasizing God as the source and end of all things. These declarations, according to Kanagaraj, hold an exceptionally universal outlook, bringing all things within the scope of God’s creating and redeeming purposes, emphasizing that God’s act of salvation extends beyond humans.^[26] Pauline writings build on pre-Pauline hymns and later works to convey cosmic Christology. The Colossian and Philippian hymns emphasize the link between creation and redemption. Colossians 1:15-20 underscores Christ’s sovereign role in both creation and reconciliation, with eschatological power to fulfill creation’s purpose. ^[27] It’s distinctly Christ-centered, stating everything exists for him, emphasizing reconciliation through him. Christ’s narrative weaves through creation to reconciliation, preserving the Old Covenant message in the New without alteration. ^[28]

1 Corinthians 15:24-28 states that in the eschaton, God’s will be achieved throughout the universe that there will be no more separation between the earthly and heavenly realms “so that God may be all in all” (NRSV). The final triumph of God brings about a comprehensive transformation in the personal, social, and cosmic dimensions. This entails the restoration of all disrupted and broken relationships caused by the intrusion of sin into the world. The kingdom represents a radical departure from the current fallen state, offering a vision of the cosmos in its intended harmonious state, encompassing both human and nonhuman realms.^[29] This envisioned order is characterized by right relationships and the presence of righteousness. Salvation, in its ultimate form, is depicted as a redeemed community of complete individuals within a renewed creation.

4. Ecological Imperatives from Pauline Thought

Perhaps the most vital ecological Imperatives from Pauline Thought are the obligation of the deemed to participate in ushering the new order in the age to come. Robert Jewett asserts that the responsibility and obligation of the children of God begin in the present, as the entire creation is longing for the emergence and empowerment of those who will take responsibility for its restoration.^[30]

In this regard, Kanagaraj says, the hope is that the altered lifestyle and revised ethics of the children of God will begin to restore the ecological system so that the forces of exploitation and oppression will at last be tamed by their action.

The foundation lies in recognizing that Earth and its creatures are not for human exploitation but are esteemed possessions of God. In the Genesis Narrative, humanity was tasked with caring for the earth, yet instead, we’ve chosen to exploit and abuse it. Our greed has led to thoughtless actions, harming God’s creation. Though humanity was created to serve and protect, we’ve often ravaged the garden.

Paul teaches that God’s people are called to be different. The redeemed community’s role is to live as citizens of the Kingdom, aligning values with our heavenly Parent, exemplified by Jesus. Our responsibility is to showcase God’s will, especially in terms of creation, actively practicing intentional stewardship to visibly demonstrate care for God’s creation.

Paul urges us to address the cries of a suffering creation, emphasizing our responsibility to alleviate its distress. While a return to pre-fall vegetarianism is not explicitly commanded, Christians can support ethical food production to reduce animal suffering. In a world where animals are often treated as mere production units, it’s vital to recognize them as God’s beloved creation. Paul’s call for equality in resource-sharing within the church extends to broader implications for humanity, challenging those with abundance to shift from a consumeristic mindset and ensure that both humans and the environment have enough.^[31]

The origin of creation in God through Christ, seems to implies the essential goodness of creation, in contrast to any view of the material world as intrinsically evil or corrupting.^[32] Sigve Tonstad clarifies that Paul highlights the narrative sub-structure and its implications, not introducing Christian faith and also notes the prior narrative’s role in the critical ecology passage, “for we know…” (Rom 8:22). A careful reader of Paul would agree that the discussion on ecology in Pauline writings, though limited, shouldn’t be dismissed as low priority but is significant due to widespread agreement on the topic.^[33]

5. CONTEMPORARY RELEVANCIES AND PROMOTING ECOLOGICAL AWARENESS

The essence of Pauline letters centers on Jesus’ Lordship, reaching beyond humanity to include the entire creation. Christ, seen as a co-creator with the Father, actively redeems both humans and nature. However, misinterpretations often lead to environmental harm. Paul’s teachings emphasize that Christ’s Lordship isn’t exclusive to humans, urging followers to build right relationships not only with people but with the entire natural world. This perspective calls for responsible stewardship and a commitment to the well-being of all creation, aligning with Christ’s concern for the whole cosmos.

The New Testament, however, not only assumes the foundational role of God the Creator in establishing God’s reign, but also claims that Christ the Redeemer occupies a cosmic role as agent and sustainer of creation, a theme which itself has significant ecological implications.^[34]

The whole creation, and not simply we ourselves, therefore cry out for redemption that will free us from futility into the fullness of life. With the arrival of Christ, says Paul, this all-embracing redemption has begun. The ministry of Christ inaugurates freedom from bondage and liberation to become members of God’s family, participants in God’s glory and peace.^[35]

Conclusion: Pauline ecology centers on creation and redemption, evident in creation-affirming passages throughout the Bible. Paul teaches that God’s redemptive act in Christ restores the entire universe, both human and non-human, promoting ecological balance. This holistic redemption motivates Christians to steward the natural world, as both human and non-human components are destined for transformation, not destruction. Aligning our attitude with God’s intention for reconciliation, Pauline ecology places responsibility on humans to care for the entirety of creation, as highlighted in Colossians 1:20 .What can be concluded through this discussion is that, Paul and his letters commemorate the Jesus Christ as a Cosmic Christ, he is to be honored as supreme, creator of all things or the whole universe a challenge for the faith of Christianity in the midst of humankind exploitation of ecology.

BIBLIOGRAPGY

Books

Bridgewaler, William and Seymour Kurtz. The Columbia Encyclopedia (New York: Columbia University Press, 19963),

Daly, Gabriel. Creation and Redemption. Wilmington: Michael Glazier, 1986.

Horrell, David G. An Introduction to the Study of Paul: T & T Clark Approaches to Biblical Studies. 3rd Ed. London ; New York: Bloomsbury, 2015.

Horrell, David G. Cherryl Hunt and Christopher Southgate, Greening Paul: Rereading the Apostle Paul in a Time of Ecological Crisis. Waco, Texas: Baylor University Press, 2010.

Hubbart, M.V. “New Creation in Paul’s Letters and Thought.” in Societies for New Testament Monograph Studies, SNTMS. Vol. 119. Cambridge: Cambridge University Press, 2002.

Jewett, Robert. “The Corruption and Redemption of Creation: Reading Rome 8:18–23 within the ImperialContext.” in Paul and the Roman Imperial Order. Ed. Richard A. Horsley. Harrisburg: Trinity Press International, 2004.

Kanagaraj, Jey J. “Ecological Concern in Paul’s Theology.” Evangelical Quaterly 70/4 (1998): 293- 307.

Martin, Ralph P. “The Christology of the Prison Epistles.” Contours of Christology in the New Testament. Edited by Richard N. Longnecker. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2005.

Schellenberg, R.S. “Ecology.” in Dictionary of Paul and his Letter. Edited by Gerald F. Hawthrone and Ralph P. Martin. Illinois: Intervarsity Press, 2003.

Tonstad, Sigve. “Creation Groaning in Labor Pains.” in SBL Symposium Series 56 (June-Aug, 2017): 27-36.

Tunchapbo, S.P. Jesus Tradition in Paul. Rev. Ed. Delhi: Christian World Imprints, 2022.

Journals

John G. Gibbs, “Pauline Cosmic Christology and Ecological Crisis.” in Journal of Biblical Literature. Vol. 90/4 (Dec. 1971), 466-479.

Richter, Sandra. “A Biblical Theology of Creation Care.” in Asbury Theological Seminary, The Asbury Journal 62.1 (2007): 71-63.

Zerbe, Gordon. “Ecology According to the New Testament.” In Direction 21/2 (1992): 12-21.

FootNotes

1. Kangaraj, 59. ↑

2. Gabriel Daly, Creation and Redemption (Wilmington: Michael Glazier, 1986), 32. ↑

3. David G. Horrell, Cherryl Hunt and Christopher Southgate, Greening Paul: Rereading the Apostle Paul in a Time of Ecological Crisis (Waco, Texas: Baylor University Press, 2010), 64. ↑

4. The term “κτίσις” implies a creative act, possibly the initial event in the narrative. While the creation itself isn’t detailed, it’s reasonable to assume, given Paul’s references to Genesis, that it aligns with God’s creation in Genesis 1-2. Many believe “κτίσις” refers to nature, especially nonhuman creation, possibly emphasizing living things over inanimate features. The connection to “decay” hints at a focus on non-human living things. Despite the uncertainty about what exactly is included, the passage likely discusses nonhuman creation, considering Paul’s use of personification found in Hebrew Scriptures. ↑

5. Horrell, Greening Paul, 64-65. ↑

6. Ralph P. Martin, “The Christology of the Prison Epistles,” Contours of Christology in the New Testament, edited by Richard N. Longnecker (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2005), 203. ↑

7. Horrell, Greening Paul, 87-92 ↑

8. Horrell, Greening Paul, 59. ↑

9. M.V. Hubbart, “New Creation in Paul’s Letters and Thought,” in Societies for New Testament Monograph Studies, SNTMS, vol. 119 (Cambridge: Cambridge University Press, 2002), 22-23. ↑

10. J.J. Kangaraj, 58. ↑

11. Gabriel Daly, Creation and Redemption, 42. ↑

12. Horrell, Greening Paul, 76. ↑

13. Horrell, Greening Paul, 77. ↑

14. William Bridgewaler and Seymour Kurtz, The Columbia Encyclopedia (New York: Columbia University Press, 19963), 624. ↑

15. John G. Gibbs, “Pauline Cosmic Christology and Ecological Crisis,” in Journal of Biblical Literature 90/4 (Dec. 1971): 469. ↑

16. Gordon Zerbe, “Ecology According to the New Testament,” in Direction 21/2 (1992): 16. ↑

17. Martin, “The Christology of the Prison Epistles,” 203. ↑

18. J.J. Kangaraj, 64. ↑

19. Tunchapbo, S.P. Jesus Tradition in Paul, rev., ed. (Delhi: Christian World Imprints, 2022), 203. ↑

20. R.S. Schellenberg, “Ecology,” in Dictionary of Paul and his Letter, edited by Gerald F. Hawthrone and Ralph P. Martin (Illinois: Intervarsity Press, 2003), 239. ↑

21. James D.G. Dunn, The Theology of Paul (Michigan, Grand Rapids: William B. Eerdmans Publishing Co., 1998), 101. ↑

22. Gibbs, “Pauline Cosmic Christology and Ecological Crisis,” in Journal of Biblical Literature 90/4 (Dec. 1971):472. ↑

23. David G. Horrell, An Introduction to the Study of Paul: T & T Clark Approaches to Biblical Studies,3rd ed. (London ; New York: Bloomsbury, 2015). 65. ↑

24. Sandra Richter, “A Biblical Theology of Creation Care,” in Asbury Theological Seminary, The Asbury Journal 62.1 (2007): 67. ↑

25. Tonstad, “Creation Groaning in Labor Pains,” 144 ↑

26. Jey J. Kanagaraj, “Ecological Concern in Paul’s Theology,” Evangelical Quaterly 70/4 (1998): 296. ↑

27. John G. Gibbs, “Pauline Cosmic Christology and Ecological Crisis.” ↑

28. Sandra Richter, “A Biblical Theology of Creation Care.” ↑

29. Gordon Zerbe, “Ecology According to the New Testament,”17. ↑

30. Robert Jewett, “The Corruption and Redemption of Creation: Reading Rome 8:18–23 within the ImperialContext,” in Paul and the Roman Imperial Order, ed. Richard A. Horsley (Harrisburg: Trinity Press International, 2004), 33. ↑

31. Kangaraj ↑

32. Horrell, An Introduction to the Study of Paul, 78. ↑

33. Sigve Tonstad, “Creation Groaning in Labor Pains,” in SBL Symposium Series 56 (June-Aug, 2017): 33. ↑

34. Loren Wilkinson, Christ and Creator and Redeemer: The Environment and the Christian (Grand Rapids, Michigan: Eerdmands Publishing Ltd., 1980), 35. ↑

35. Norman Wirzba, The Paradise of God: Renewing Religion in an Ecological Age (New York: Oxford University Press, 2003), 51. ↑

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