Creation Groans, Yet the Theology Continues. By Dr Chapman Chen

I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. For the creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. (Romans 8:18-22 NIV)

1. Pro-Paul Animal Theologians

Some theologians, e.g., John Wesley and David Clough, assume that the “groaning creation” refers to animals suffering and therefore conclude that Paul cares about animal suffering.

suffering numberless creatures that had never sinned…so severely punished… something better remains after death for these creatures…these likewise shall one day be delivered from this bondage of corruption, and shall then receive an ample amends for all their present sufferings. (Wesley, “The General Deliverance,” Sermons on Several Occasions, Vol II, J. Kershaw, 1825,p. 131)

“Biblical texts also witness to the participation of non-human creatures in the work of redemption… all creation will be liberated from its groaning bondage (Rom. 8:21); and at the end of time every creature will participate in praise of the Lamb (Rev. 5:13).” (David Clough 2022 https://www.theologysociety.org.uk/wp-content/uploads/2022/03/David-Clough-plenary.pdf)

Christopher Southgate also quotes Romans 8:19-22 to “imply a cosmic reach to divine redemption,” but he warns that the evidence is “fragmentary” (Southgate 2022 https://ore.exeter.ac.uk/ndownloader/files/56835383 ).

2.The Three Meanings of Creation (Ktsis)

According to Topical Lexicon (https://biblehub.com/greek/2937.htm ), “the term κτίσις [creation/ktisis] embraces both the act of divine bringing-into-being and the entirety of what has been brought into being.” The meanings of ktisis may be categorized into three:

2A. Creation = non-human creation (animals + nature)

Paul says that the prerequisite for creation liberation is “to be brought into the freedom… of the children of God”. But how can animals enter that freedom when, according to Paul, animals are not children of God? In  Romans 8:14–17, Paul explicitly connects children of God with “those led by the Spirt”, those who have received by “the Spirit of adoption”, and those who are “heirs with Christ”. Paul uses the same idea in Galatians (3:26),  So in Paul’s theology, the term exclusively refers to believers incorporated into Christ.

2B. Creation = humans not yet redeemed

This is a minority but serious scholarly view. The strength solves the “children of God” problem cleanly and keeps everything human-centred (very Pauline). The problem is that “whole creation groans” sounds too cosmic and the interpretation concerned feels forced linguistically.

2C. Creation = the whole cosmos, but hierarchically ordered

This is probably the most balanced scholarly position. But according to Paul, liberation happens through humans; animals are not direct subjects of salvation; they benefit only indirectly.

3 Jewish Apocalyptic Cosmology

In reality, the passage reflects Jewish apocalyptic cosmology in which the entire world suffers under corruption until the redemption of humanity. Creation appears only as a passive backdrop to human salvation, and the text contains no ethical concern for animals. It therefore provides no support for the idea that Paul advocated compassion toward non-human creatures.

Paul is mainly drawing on two well-known motifs in Jewish apocalyptic literature:

3A. Creation Suffering Because of Human Sin

Paul writes, “the creation was subjected to frustration” (Rom 8:20). God tells Adam, “Cursed is the ground because of you” (Genesis 3:17–18). This theme appears in several Jewish texts. For example, parts of 1 Enoch describe the earth being corrupted by human wickedness, and creation suffering under violence; in

2 Baruch, he world is described as weakened, decaying, and awaiting renewal. 

3B. “Birth Pangs” of the Messianic Age

Paul writes, “suffers birth pains” (Rom 8:22. In Jewish apocalyptic tradition, history before the Messiah was often described as “the birth pains of the Messiah.” Examples appear in several Jewish writings. 4 Ezra describes the present world as a pregnant woman in labour, suffering before the new age is born. Apocalypse of Baruch also uses birth-pain imagery for the suffering that precedes the messianic restoration. The same imagery later appears in the NT as well. Jesus says, “All these are the beginning of birth pains” (Matt 24:8).

4. Paul Has Not Compassion for Animals

So much the more, Paul’s writings elsewhere show no concern for animal rights whatsover. In Romans 14:2, he encourages people to eat anything sold in the meat market without raising questions of conscience. In 1 Corinthians 9:9, he rhetorically asks, “Is God concerned about oxen?”, using a OT welfare law about oxen to justify wages for his church service.

5. Conclusion

In a word, the “groaning creation” in Romans 8:19–22 may include animals, yet its redemption is defined in human terms. The tension between suffering creation and the children of God is left unresolved. Contrary to many vegans’ wishful interpretations, Paul shows no concern for animal suffering at all. Rather, he employs sumptuous apocalyptic imagery as a foil to sell his theology that human suffering—and even cosmic suffering—is insignificant compared with the glory awaiting the followers of his camp.

Full Text: https://www.vegantheology.net/post/creation-groans-yet-the-theology-continues-by-dr-chapman-chen