The argument, which is found in Romans 1, that God’s ‘eternal power and deity’ can be perceived in creation belongs to a Jewish dispute with idolatry: Paul’s point is that the pagan world should have understood the folly of worshipping images because the transcendent nature of the creator was apparent in the things that have been made.

The argument about the corruption of the natural world belongs in a different theological setting: the fundamental disobedience of humanity to the command of God is reckoned to have left a mark on creation itself – the point being, I suppose, that we do not experience corruptibility, decay and death apart from the created environment. I don’t think this means that creation is ‘corrupted and evil’ in a moral sense, which would be a more Gnostic view. It is a bondage to decay from which creation yearns to be set free (Rom. 8:21).

Paul attributes unnatural sexual activity not to the inherent corruption of creation but to the fact that God handed over an idolatrous people to impurity and dishonourable passions (Rom. 1:24, 26). Whether that is translatable into the more modern idea that homosexuality is an aspect of human nature, underpinned by our understanding of genetics, I don’t know.

In anycase, the biblical witness does not see a contradiction between the thought that the essential reality of a creator God is evident in creation and the sense that death, which for humanity stands as an existential judgment on disobedience, is a property of the whole natural world.