An environmental mantra? Ecological interest in romans 8: 19-23 and a modest proposal for its narrative interpretation

Journal of Theological Studies

Volumn 59, Issue 2, 2008, Pages 546-579

  Hunt, Cherryl ^a   Horrell, David G ^a   Southgate, Christopher ^a  

^a UNIVERSITY OF EXETER   (United Kingdom)

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[No Author keywords available]

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EID: 64149117282     PISSN: 00225185     EISSN: 14774607     Source Type: Journal    
DOI: 10.1093/jts/fln064     Document Type: Review

References (96)

1. John Bolt, 'The Relation between Creation and Redemption in Romans 8: 18-27', Calvin Theological Journal 30 (1995), pp. 34-51, at 34
2. B. Pyatt, G. Gilmore, J. Grattan, C. Hunt, and S. McLaren, 'An Imperial Metal Mining and Smelting in Southern Jordan Legacy? An Exploration of the Environmental Impact of Ancient Metal Mining and Smelting in Southern Jordan', Journal of Archaeological Science 27 (2000), pp. 771-8
3. John Seymour and Herbert Girardet, Far from Paradise: The Story of Human Impact on the Environment (London: Green Planet, 1990), pp. 45, 53
4. This interpretation of the subject of our passage has remained in Eastern t. Vladimir's Theological Quarterly Orthodox teaching and forms part of their contemporary perspective on human responsibility for creation (Michael Prokurat, 'Orthodox Perspectives on Creation', St. Vladimir's Theological Quarterly 33 [1989], pp. 331-49)
5. Luther: Lectures on Romans, ed. and trans. Wilhelm Pauek (Library of Christian Classics, 15; London: SCM, 1961), pp. 237-9
6. Calvin: Institutes of the Christian Religion, vol. 1 (Books 1.i to Classics,; London: SCM, 1960), p. 717. 3.xix), ed. John T. McNeill, trans. Ford Lewis Battles (Library of Christian Classics, 20; London: SCM, 1960), p. 717
7. Sermon 60 in The Works of the Rev. John Wesley, A. M., vol. 6 (3rd edn., London: John Mason, 1829), p. 245. London: John Mason, 1829), p. 245
8. Alan Scott, Origen and the Life of the Stars (Oxford: Oxford University Press, 1994), pp. 127, 147-8
9. E.g. Brendan Byrne, Romans (Collegeville, MN: The Liturgical Press, 1996), pp. 255-6
10. C. E. B. Cranfield, A Critical and Exegetical Commentary on The Epistle to the Romans, vol. 1: Romans I-VIII (Edinburgh: T & T Clark, 1975), pp. 411-12
11. J. D. G. Dunn, Romans 1-8 (Dallas, TX: Word Books, 1988), p. 469
12. Joseph A. Fitzmyer, SJ, Romans: A New Translation with Introduction and Commentary (New York: Doubleday, 1993), p. 506
13. Douglas J. Moo, The Epistle to the Romans (Grand Rapids, MI and Cambridge, UK: Eerdmans, 1996), p. 514
14. E.g. Cranfield, Romans, pp. 411-12; Moo, Romans, p. 514
15. Karl Barth, Church Dogmatics, vol. 4: The Doctrine of Reconciliation, vol. 2, trans. G. W. Bromiley (Edinburgh: T & T Clark, 1958), p. 329
16. E. Käsemann, Commentary on Romans, trans. G. W. Bromiley (Grand Rapids, MI: Eerdmans, 1980), pp. 232-3
17. J. Ramsey Michaels, 'The Redemption of Our Body: The Riddle of Romans 8: 19-22', in Sven K. Soderlund and N. T Wright (eds.), Romans and the People of God (Grand Rapids, MI and Cambridge, UK: Eerdmans, 1999), pp. 92-114. 19-22', in Sven K. Soderlund and N. T Wright (eds.), Romans and the People of God (Grand Rapids, MI and Cambridge, UK: Eerdmans, 1999), pp. 92-114
18. C. K. Barrett, A Commentary on the Epistle to the Romans (London: Adam & Charles Black, 1971), p. 165
19. John G. Gager, Jnr., 'Functional Diversity in Paul's Use of End-Time Language', JBL 89 (1970), pp. 325-37, at 329. Language', JBL 89 (1970), pp. 325-37, at 329
20. G. W. H. Lampe, 'The New Testament Doctrine of KTISIS', SJT 17 (1964), pp. 449-62, at 460. More recently, Schreiner comments that, while the passage talks about creation it 'does not constitute the center stage of Paul's vision' (Thomas R. Schreiner, Romans [Grand Rapids, MI: Baker Academic, 1998], p. 437), pp. 449-62, at 460. More recently, Schreiner comments that, while the passage talks about creation it 'does not constitute the center stage of Paul's vision' (Thomas R. Schreiner, Romans [Grand Rapids, MI: Baker Academic, 1998], p. 437)
21. and Moo claims that 'his focus is consistently on anthropology' (Moo, Romans, p. 517, n. 50). Romans, p. 517, n. 50)
22. C. H. Dodd, The Epistle of Paul to the Romans (London: Houghton, 1932), p. 134
23. See also Bolt, 'Relation'. With regard to κτί in our text, Bultmann says 'what is meant is evidently the earth and its creatures subordinate to man, not the cosmic powers which are enumerated in 8.3 8f.' (p. 230) but he goes on to insist that 'Paul's conception of the creation, as of the Creator, depends upon what it means for man's existence; under this point of view the creation is ambivalent' (Rudolf Bultmann, Theology of the New Testament, trans. Kendrick Grobel (London: SCM, British edn., 1952), p. 231; our emphasis. σς in our text, Bultmann says 'what is meant is evidently the earth and its creatures subordinate to man, not the cosmic powers which are enumerated in 8.3 8f.' (p. 230) but he goes on to insist that 'Paul's conception of the creation, as of the Creator, depends upon what it means for man's existence; under this point of view the creation is ambivalent' (Rudolf Bultmann, Theology of the New Testament, trans. Kendrick Grobel (London: SCM, British edn., 1952), p. 231; our emphasis
24. E.g. R. J. Berry, Ecology and Ethics (London: IVP, 1972), p. 28
25. See e.g. R. Elsdon, 'Eschatology and Hope', in R. J. Berry (ed.), The Care of Creation (Leicester: IVP, 2000), pp. 161-6
26. Michael S. Northcott, The Environment and Christian Ethics (Cambridge: CUP, 1996), p. 204
27. H. Paul Santmire, Nature Reborn: The Ecological and Cosmic Promise of Christian Theology (Minneapolis: Fortress Press, 2000), p. 42
28. Steven Bouma-Prediger, For the Beauty of the Earth: A Christian Vision for Creation Care (Grand Rapids, MI: Baker Academic, 2001), p. 40
29. See Berry (ed.), The Care of Creation, pp. 17-22, at 19
30. Jürgen Moltmann, The Way of Jesus Christ: Christology in Messianic Dimensions, trans. Margaret Kohl (London: SCM, 1990), p. 283
31. See also Sean McDonagh, Passion for the Earth (London: Geoffrey Chapman, 1994), pp. 141-2
32. Tim Cooper, Green Christianity: Caring for the Whole Creation (London: Spire [Hodder & Stoughton], 1990), pp. 64-8
33. James A. Nash, Loving Nature: Ecological Integrity and Christian Responsibility (Nashville, TN: Abingdon Press, 1991), p. 125
34. Sermon 60 in Works, pp. 241-52
35. See also Jeffrey G. Sobosan, Romancing the Universe: Theology, Science Cosmology (Grand Rapids, MI and Cambridge, UK: Eerdmans, 1999), p. 100), although he insists that 'St Paul apparently never imagines that a butterfly might be raised from the dead'. and Cosmology (Grand Rapids, MI and Cambridge, UK: Eerdmans, 1999), p. 100), although he insists that 'St Paul apparently never imagines that a butterfly might be raised from the dead'
36. C. E. B. Cranfield, 'Some Observations on Romans 8: 19-21', in Robert Banks (ed.), Reconciliation and Hope: New Testament Essays on Atonement and Eschatology presented to L. L. Morris on his 60th Birthday (Exeter: Paternoster, 1974). PP. 224-30, at 230. Banks (ed.), Reconciliation and Hope: New Testament Essays on Atonement and Eschatology presented to L. L. Morris on his 60th Birthday (Exeter: Paternoster, 1974). PP. 224-30, at 230
37. John G. Gibbs, Creation and Redemption: A Study in Pauline Theology (Leiden: Brill, 1971), p. 155
38. Byrne, Romans, p. 259
39. Robert Jewett, Romans (Minneapolis: Fortress Press, 2007), 513
40. Harry Alan Hahne, The Corruption and Redemption of Creation: Nature in Jewish Apocalyptic Literature Romans 8.19-22 and Jewish Apocalyptic Literature (London and New York: T & T Clark, 2006)
41. See also Walther Bindemann, Die Hoffnung der Schöpfung: Römer Theologie der Befreiung von Mensch und Natur 8,18-27 und die Frage einer Theologie der Befreiung von Mensch und Natur (Neukirchen-Vluyn: Neukirchencr Verlag, 1983)
42. and Olle Christoffersson, The Earnest Expectation of the Creature: The Romans tockholm: Almqvist & Wiksell Flood-Tradition as Matrix of Romans 8: 18-27 (Stockholm: Almqvist & Wiksell, 1990)
43. Norman C. Habel (cd.), Readings from the Perspective of Earth, vol. 1 of Earth Bible (Sheffield: Sheffield Academic Press, 2000); The Earth Bible (Sheffield: Sheffield Academic Press, 2000)
44. id. (ed.), The Earth Story in Psalms and Prophets, vol. 4 of The Earth Bible (Sheffield: Sheffield Academic Press, 2001)
45. id. and Vicky Balabanski (cds.), The Earth Story in the New Testament, of The Earth Bible (Sheffield: Sheffield Academic Press, 2002); vol. 5 of The Earth Bible (Sheffield: Sheffield Academic Press, 2002)
46. Norman C. Habel and S. Wurst (eds.), The Earth Story in Genesis, vol. 2 Earth Bible (Sheffield: Sheffield Academic Press, 2000); of The Earth Bible (Sheffield: Sheffield Academic Press, 2000)
47. Habel and Wurst (eds.), The Earth Story in Wisdom Traditions, vol. 3 of The Earth Bible (Sheffield: Sheffield Academic Press, 2001). the The Earth Bible (Sheffield: Sheffield Academic Press, 2001)
48. Brendan Byrne, 'Creation Groaning: An Earth Bible Reading of Romans 8.18-22', in Habel (ed.), Readings from the Perspective of Earth, pp. 193-203
49. Marie Turner, 'God's Design: The Death of Creation? An Ecojustice Reading 8.18-30 in the Light of Wisdom 1-2 of Romans 8.18-30 in the Light of Wisdom 1-2', in Habel and Wurst (eds.) The Earth Story in Wisdom Traditions, pp. 168-78
50. Cf. Jürgen Moltmann, God in Creation: An Ecological Doctrine of Creation (London: SCM, 1985), p. 65
51. Calvin; Institutes of the Christian Religion, vol. 2 (Books 3.20 to John T. McNeill, trans. Ford Lewis Battles (Library of Christian Classics, 21; London: SCM, 1960), pp. 1006-7. 4.20), ed. John T. McNeill, trans. Ford Lewis Battles (Library of Christian Classics, 21; London: SCM, 1960), pp. 1006-7
52. See e.g. the summary comment on the changed perception of Romans 9-11 in P. Donfried, The Romans Debate (rev. and expanded edn., Edinburgh: T & T Clark, 1991), p. lxx, Karl P. Donfried, The Romans Debate (rev. and expanded edn., Edinburgh: T & T Clark, 1991), p. lxx
53. and the statement in John Ziesler, Paul's Letter to the Romans (London: SCM and Philadelphia: Trinity, 1989), P. 37: '9-11 constitute a climax (even the climax) to the total argument'. SCM and Philadelphia: Trinity, 1989), P. 37: '9-11 constitute a climax (even the climax) to the total argument'
54. For example, a bald reference to Rom. 8:20 was recently used to claim that 'one of the chief roles of a Christian is to be a co-worker with God in the continuous repair of the created order, (which has the tendency to decay into disorganised systems), to bring new things into existence and to establish new patterns of order' (Brian Heap and Flavio Comin, 'Consumption and Happiness: Christian Values and an Approach towards Sustainability', in R. J. Berry [ed.], When Enough is Enough: A Christian Framework for Environmental Sustainability [Nottingham: Apollos (IVP), 2007], pp. 79-98, at 96). On the superficiality of many appeals to this text, also the comment of Byrne, 'Creation Groaning', p. 193. that 'one of the chief roles of a Christian is to be a co-worker with God in the continuous repair of the created order, (which has the tendency to decay into disorganised systems), to bring new things into existence and to establish new patterns of order' (Brian Heap and Flavio Comin, 'Consumption and Happiness: Christian Values and an Approach towards Sustainability', in R. J. Berry [ed.], When Enough is Enough: A Christian Framework for Environmental Sustainability [Nottingham: Apollos (IVP), 2007], pp. 79-98, at 96). On the superficiality of many appeals to this text, cf. also the comment of Byrne, 'Creation Groaning', p. 193
55. As in Jewett, Romans, pp. 512-15
56. Richard B. Hays, The Faith of Jesus Christ: The Narrative Substructure of 3:1-4:11 Galatians 3:1-4:11 (2nd edn., Grand Rapids, MI: Ecrdmans, 1997)
57. James D. G. Dunn, The Theology of Paul the Apostle (Edinburgh: T & T Clark, 1998)
58. Ben Witherington III, Paul's Narrative Thought World: The Tapestry of Tragedy and Triumph (Louisville, KY: Westminster/John Knox, 1994)
59. N. T. Wright, The New Testament and the People of God (London: SPCK, 1992). For an overview of these developments
60. see Bruce W. Longenecker, 'Narrative Interest in the Study of Paul', in (ed.), Narrative Dynamics in Paul: A Critical Assessment (Louisville, KY and London: Westminster John Knox, 2002), pp. 3-16; id., 'The Narrative Approach to Paul: An Early Retrospective', Currents in Biblical Research 1/1 (2002), pp. 88-111. id. (ed.), Narrative Dynamics in Paul: A Critical Assessment (Louisville, KY and London: Westminster John Knox, 2002), pp. 3-16; id., 'The Narrative Approach to Paul: An Early Retrospective', Currents in Biblical Research 1/1 (2002), pp. 88-111
61. George W. Stroup, The Promise of Narrative Theology (London: SCM, British edn., 1984)
62. Alasdair MacIntyre, After Virtue: A Study in Moral Theory (London: Duckworth, 1981), and, for example, Stanley Hauerwas, A Community of Character: Toward a Constructive Christian Social Ethic (Notre Dame, IN and London: University of Notre Dame Press, 1981), Duckworth, 1981), and, for example, Stanley Hauerwas, A Community of Character: Toward a Constructive Christian Social Ethic (Notre Dame, IN and London: University of Notre Dame Press, 1981)
63. and John Milbank, Theology and Social Theory: Beyond Secular Reason (Oxford: Blackwell, 1990). For brief comments on this wider development in connection with the parallels in biblical studies, David G. Horrell, 'Paul's Narratives or Narrative Substructure? The Significance of Paul's Story ', in Longenecker (ed.) Narrative Dynamics in Paul, pp. 157-71, esp. 168-71. (Oxford: Blackwell, 1990). For brief comments on this wider development in connection with the parallels in biblical studies, see David G. Horrell, 'Paul's Narratives or Narrative Substructure? The Significance of "Paul's Story" ', in Longenecker (ed.) Narrative Dynamics in Paul, pp. 157-71, esp. 168-71
64. See Longenecker (ed.), Narrative Dynamics in Paul
65. Michael J. Toolan, Narrative: A Critical Linguistic Introduction (London and New York: Routledge, 1988), pp. 4-8
66. Mark Allen Powell, What is Narrative Criticism? A New Approach to the Bible (London: SPCK, 1993), p. 40
67. For example Christoffersson, Earnest Expectation, p. 108
68. Cranfield, Romans, p. 416
69. Dunn, Romans 1-8, p. 472
70. Jewett, Romans, p. 516
71. although Sanday and Headlam point out that 'the apprehension of it may not have been so common as he [Paul] assumes' in William Sanday and Arthur C. Headlam, A Critical and Exegetical Commentary on The Epistle to the Romans (5th edn, Edinburgh: T & T Clark, 1905), p. 209. not have been so common as he [Paul] assumes' in William Sanday and Arthur C. Headlam, A Critical and Exegetical Commentary on The Epistle to the Romans (5th edn, Edinburgh: T & T Clark, 1905), p. 209
72. See Francis Watson, 'Strategies of Recovery and Resistance: Hermcncutical Genesis 1-3 and its Pauline Reception Reflections on Genesis 1-3 and its Pauline Reception', JSNT 45 (1992), PP. 79-103
73. The term is generally assumed to apply to various combinations of one or more of the following non-overlapping sets: angelic beings, believers, non-believers, non-human living creation, the inanimate elements of non-human creation more of the following non-overlapping sets: angelic beings, believers, non-believers, non-human living creation, the inanimate elements of non-human creation
74. Cranfield, Romans, p. 404. It is also notable that both Stoics (cf. Michael Lapidge, Stoic Cosmology and Roman Literature, First to Third Centuries A.D, ANRW II.36.3 [1989, pp. 1379-429, at 1381-5) and Platonists could speak of the whole cosmos as living: 'the universe resembles more closely than anything else that Living Thing of which all other living things arc parts ⋯ [the god] made it a single visible living thing, Plato, Tim. 30C-D, We are grateful to Dr Vicky Balabanski for these references Michael Lapidge, 'Stoic Cosmology and Roman Literature, First to Third Centuries A.D.', ANRW II.36.3 [1989], pp. 1379-429, at 1381-5) and Platonists could speak of the whole cosmos as living: 'the universe resembles more closely than anything else that Living Thing of which all other living things arc parts ⋯ [the god] made it a single visible living thing' (Plato, Tim. 30C-D). We are grateful to Dr Vicky Balabanski for these references
75. Chrysostom makes this link: 'What is the meaning of " the creation subject to vanity? Why that it became corruptible' {Horn. Rom. 14. Dunn, Romans 1-8, p. 470: can be regarded as nearly equivalent to so long as the full sweep of both words is borne in mind'. Jewett, Romans, pp. 513-15, speaks of vanity and 'resultant corruption', while Byrne, Romans, p. 261, sees slavery resulting from subjection. was made subject to vanity?" Why that it became corruptible' {Horn. Rom. 14). Cf. Dunn, Romans 1-8, p. 470: can be regarded as nearly equivalent to so long as the full sweep of both words is borne in mind'. Jewett, Romans, pp. 513-15, speaks of vanity and 'resultant corruption', while Byrne, Romans, p. 261, sees slavery resulting from subjection
76. Dunn, Romans 1-8, p. 470: 'the primary allusion is to the Adam narratives'. narratives'
77. Hahnc, Corruption and Redemption, p. 195
78. See Fitzmyer, Romans, p. 509. The idea of φθΟρ ́ having any moral content in this eontext is rejected by others, e.g. Dunn, Romans 1-8, p. 472, ά having any moral content in this eontext is rejected by others, e.g. Dunn, Romans 1-8, p. 472
79. and Hahne, Corruption and Redemption, p. 195. Interestingly, Pseudo-Jonathan's targum on Gen. 3.17 comments that the ground was cursed 'because it did not show forth your guilt' (John Bowker, The Targums and Rabbinic Literature: An Introduction to Jewish Interpretations of Scripture [Cambridge: Cambridge University Press, 1969], p. 121). Pseudo-Jonathan's targum on Gen. 3.17 comments that the ground was cursed 'because it did not show forth your guilt' (John Bowker, The Targums and Rabbinic Literature: An Introduction to Jewish Interpretations of Scripture [Cambridge: Cambridge University Press, 1969], p. 121)
80. Adams, Constructing the World, p. 178, notes that 'Paul, in line with later Jewish reflection on that text [Gen 3.17-19] expands the scale of the judgement to cosmic dimensions'. later Jewish reflection on that text [Gen 3.17-19] expands the scale of the judgement to cosmic dimensions'
81. Christoffersson builds on the idea that the Flood story provides the background to Paul's use of κτίσις here, and argues that the 'sons of God' (v. 19) is a reference to Gen. 6:2, with the development of this story in the Enochic traditions lying behind Paul's allusions. However, Paul nowhere else makes reference to this tradition or to the story of the Watchers-unlike some other New Testament letters (1 Pet. 3:19-20; 2 Pet. 2:4-5; 3:5-6; Jude 6)-and Christoffersson's reading of the in Rom. 8:19 is implausible; below and Christoffersson, Earnest Expectation. background to Paul's use of κτίσις here, and argues that the 'sons of God' (v. 19) is a reference to Gen. 6:2, with the development of this story in the Enochic traditions lying behind Paul's allusions. However, Paul nowhere else makes reference to this tradition or to the story of the Watchers-unlike some other New Testament letters (1 Pet. 3:19-20; 2 Pet. 2:4-5; 3:5-6; Jude 6)-and Christoffersson's reading of the in Rom. 8:19 is implausible; see below and Christoffersson, Earnest Expectation
82. John Murray, The Epistle to the Romans (Grand Rapids, MI: Eerdmans, 1959, 1965) comments that 'In relation to the earth this is surely Paul's commentary on Gen. 3.17, 18' (p. 303). 1965) comments that 'In relation to the earth this is surely Paul's commentary on Gen. 3.17, 18' (p. 303)
83. Dodd, Romans, p. 134
84. Franz J. Leenhardt, The Epistle to the Romans: A Commentary (London: Lutterworth, 1961), p. 220
85. Moo, Romans, p. 516
86. See also Jewett, Romans, p. 513, who cites a telling parallel from a influenced by Jewish language: 'the [holy] and honoured name to whom all creation is subjected. Alternatively, the act of subjection may be attributed more directly to Adam; Byrne, Romans, p. 258; and Byrne, 'Creation Groaning'. magical spell influenced by Jewish language: 'the [holy] and honoured name to whom all creation is subjected. Alternatively, the act of subjection may be attributed more directly to Adam; see Byrne, Romans, p. 258; and Byrne, 'Creation Groaning'
87. Luther, ed. Pauck, p. 238
88. Calvin's Institutes, ed. McNeill, p. 246
89. Hahne, Corruption and Redemption, p. 211
90. Jub. 3:24-5 echoes Gen. 3:16-19 (labour and thistles), adding that 'on that day the mouths of all the wild animals and the cattle and the birds, and of everything that walks or moves, were shut, so that they could no longer speak (for up till then they had all spoken with one another in a common tongue)' (3.28). also I En. 80:2-4. Apoc. Moses (after Paul) continues this theme, with the Fall resulting in animals disobeying humans (10:1-11:3; 24:4), and leaves falling from trees (20:4). that day the mouths of all the wild animals and the cattle and the birds, and of everything that walks or moves, were shut, so that they could no longer speak (for up till then they had all spoken with one another in a common tongue)' (3.28). Cf. also I En. 80:2-4. Apoc. Moses (after Paul) continues this theme, with the Fall resulting in animals disobeying humans (10:1-11:3; 24:4), and leaves falling from trees (20:4)
91. Contra Christoffersson, Earnest Expectation
92. E.g. Morna D. Hooker, From Adam to Christ: Essays on Paul (Cambridge: here a clear reference to the story of the Fall Cambridge University Press, 1990), pp. 76-84, who, focusing on Rom. 1:23, sees here a clear reference to the story of the Fall
93. For example, Francis Watson, Paul and the Hermeneutics of Faith (London and New York: T & T Clark, 2004), p. 144
94. sees this particular verse (Rom. 1:23) as an allusion to the account of the golden calf, while Stanley K. Stowers, A Rereading of Romans: Justice, Jews, and Gentiles (New Haven and London: Yale University Press, 1994), pp. 86-90, noting the 'absence of Adam', prefers to the decline of a golden age following the hubris shown at the tower of Babel, and the consequent emergence of Abraham's descendants as a nation distinct from others, as the background to the whole of Romans 1. the golden calf, while Stanley K. Stowers, A Rereading of Romans: Justice, Jews, and Gentiles (New Haven and London: Yale University Press, 1994), pp. 86-90, noting the 'absence of Adam', prefers to see the decline of a golden age following the hubris shown at the tower of Babel, and the consequent emergence of Abraham's descendants as a nation distinct from others, as the background to the whole of Romans 1
95. Another suggestion is that it could imply the subjection of creation to the dominion of celestial authorities. Barrett, Epistle to the Romans, pp. 165-6 the dominion of celestial authorities. Cf. Barrett, Epistle to the Romans, pp. 165-6
96. Otto Bauernfcind, 'μάταιος' in TDNT, vol. 4, pp. 519-24, at 523