Benny Nalkara, CMI

The Eighth chapter of Paul’s Letter to the Romans is known as the heart of the letter to the Romans. After dealing with the sinfulness of the whole humankind (1:18-3:20), Paul speaks about the act of God in Christ through which he brought humankind to the realm of divine acceptance (3:21-31) through faith (4:1-25), which is further explained as a threefold liberation from sin, the slavery of the law and the tragedy of death (5:1-7:25). This new way of living is explained as a life in the spirit (8:1-39). In this chapter, in 8:18-25, Paul explains the dynamics of the Spirit, the children and the eschatological transformation of the material creation (ktisis). Paul had already used the word “creation” (ktisis) earlier in his letter in reference to the created universe that God had made from the beginning (Rom1:20).
The traditional picture of the end of the material creation was in apocalyptic language borrowed from Judaism with its basic pessimism (Mt 24:29-31; Mk 13:24-27; 2 Pt 3:10). Paul also shared this apocalyptic concept as a Jew till he encountered the risen Lord. Now we see Paul’s re-conception of the destiny of the material creation in the light of the resurrection of Christ. Matter, as such, is destined to destruction and disintegration. But the resurrection of Christ has definitively established that matter is ultimately and teleologically meant not for destruction but for transformation.
According to Paul, at the present time the entire material creation is undergoing a chorus of groaning. It is a groaning as in the case of a woman in child birth, which is pain and joy at the same time and Jesus also refers to this phenomenon (Jn 16:21). It is with this assurance that the material creation is marching towards the promised glory in hope, while the children themselves are also joining this groaning because of the basic brokenness all are experiencing in their inner self and are waiting for their own eschatological glorification. The Spirit of the risen Christ in engaged in the ongoing transformation not only of the children but also of the material creation. According to him, the suffering of the children is related to the suffering of the material creation. The future glorification and the present suffering are explained here. Both the creation and the children are engaged in this chorus of groaning in view of the glory to come.
Paul beautifully depicts here the existential relationship and the eschatological destiny of the children and the material creation. The glory that believers are destined to share with Christ far exceeds the suffering of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God’s people. In fact, God has set this goal about the glorification of material creation in the very beginning of creation and he has proleptically realized it in the resurrection of Christ.
Creation is a gift from God and it is basically good (2 Tim 4:1-4). God has entrusted this creation to the humankind to be its steward (Gen 1:28-31), not by domination but by safeguarding it (Gen 2: 15). For Paul, the whole creation is conceived by God in the person of Christ, and it is in him, through him and for him that all things were created and in him all things will be redeemed. For Paul work was a participation in the redeeming work of Christ and of his Spirit, engaged in the transformation of the humankind and the material creation (Rom 8:18-25). For Paul, the ultimate goal of the historical process was the bringing together of all things to Christ as the Head (anakephalaiosis) (Eph 1 :10) and everyone has to play a specific role in the realization of the plan of God which keeps on unfolding in the cosmic history.
What we find in the teaching of Paul here in Romans, is a poetic and theological description of the problem of evil and corruption that is at work on this planet earth in each and every community through sickness, oppression, exploitation, marginalization, ecological disorders and humanly made disparity between the ‘haves’ and the ‘have-nots’. In spite of the many opportunities of celebration around us, the groaning is still a reality for all. In fact, the mother earth provides for all her children, but her powerful and selfish children deny these benefits to others in order to enable themselves and their posterity to live in luxury. The greed is overstepping the need. Paul may have developed these thoughts from an observation of the seasons of the year, especially the Spring of life coming after the Winter of death when nature is renewed. But this passage has more profound meaning in our times. It invites us to a basic optimism.
In our communion with Christ through the transformed signs of the material creation we are also mutually integrated and are invited to lead a transformed life in this material creation according to God’s original plan (Gen 1:26-31; 2:7,15) and, at the same time, we are also called upon to engage ourselves in the holistic liberation and transformation of the humankind, the entire material creation and the cosmos as a whole. There is a need of developing love, respect and gratitude between the children and the material creation. This what we call eco-spirituality and that’s for what we are invited by Pope Francis through his writings, “Laudato Si” and “Laudate Deum.”