An Essay on Animal’s Place In Creation

An Essay on Animal’s Place In Creation

In the Beginning … and the End

The first time we learn about humans and their prescribed diet from God comes from the first chapter of the first book of the Bible; Genesis 1:28-31 . From this selection we learn that humankind is given dominion over all animals (Gen 1:28). The understanding of exactly what dominion entails has been quite a debate where it usually ends up that whatever desire the person has prior to examining the meaning of dominion is reinforced. Thus those who seek more absolute power view dominion as absolute power, whereas those who seek controlled power, view dominion as much more limited, and even as entailing responsibility. This last branch holds that dominion is derived from the original Hebrew word “radah” which refers to compassionate stewardship, instead of power and control. Parents have dominion over their children; they do not have a license to kill, torment or abuse them. Such a stewardship view of dominion would certainly seem to run more in line with what God had originally planned.

A look at Genesis 2:18 shows why it is that animals were originally created – as helpers to man. Created to be beings with a living soul to help mankind (the very same living soul as humans are written to have), not to be objects used to feed the pride, gluttony, and slothful desires of human will. This is a very different view than is offered by many. Any other view that holds that animals are simply products for us to use for our own pleasure are misguided for they run against the original purpose that God had for animals. They were made to live with us and help us in serving God. They were not made to be used by us for our own pleasures. This is quite a difference.

As well, we learn that both man and animal are given the plants of the earth for food (Gen 1:29-30), and that with the completion of creation and the organization of heaven and earth God saw that it was very good (Gen 1:31) . So paradise is taken to be a place where man and animal live in peace and where vegetation is the only thing eaten. This was our beginning and it was what we were intended for . However, due to our own sinful nature, God’s plans and intentions were disrupted.

Genesis 9:1-5 tells the story of Noah and his sons immediately following their landing after the flood. In these five verses a great deal occurs. Firstly, Noah and his sons receive the same command given to Adam and Eve (as well as all the animals) to “be fruitful and increase in number and fill the earth” (Gen 9:1). As well we learn that these animals are now given to man and that all humans may now eat them (Gen 9:2-3). With that allowance however, comes the command that humans must not eat meat that has its lifeblood still in it (Leviticus 3:17, Leviticus 7:22-27). As a matter of point, it is impossible to remove absolutely, all the blood from meat and so there is no such thing as eating meat without committing the sin of consuming blood. Leviticus 7:22-23 also places a strong warning about eating blood; “whoever eats blood must be cut off from his people”. Such a punishment is very strong when one considers the social and cultural nature of the people of that time. This is perhaps to remind us that what we are doing is not in line with God’s original plan and thus is not what God ultimately desires for us. We are thus to do so as little as possible, and only when required.

Many people tend to turn the allowance that humanity was granted due to the situation they had placed themselves into, into more than a simple allowance dependant upon a situation. Rather than an allowance, it has been taken to be the desire of God that we continue with such actions. However there are many such allowances that we would not wish to keep today such as stoning sinners to death for such various offenses ranging from sexual promiscuity to touching Mount Sinai. These rules and allowances are also not in line with what God would want for us permanently. The law that was prescribed was put into place due to the situation we had placed ourselves in, and to assist us in getting ourselves out and back to God, not because it was a true testament to what God wanted for humanity.

But as God has had to give us certain allowances due to our sin, they are not without repercussion on us. It is important to note that prior to the Flood, when humans were vegetarian, life spans were measured in terms of centuries. Adam, for example, lived to be 930 years old. Seth (Adam’s son) lived to 912. Enoch (Seth’s son) to at least 905. Kenan (Enoch’s son) lived to 910, all the way up to Methusalah, who lived for 969 years. After the Flood, when flesh eating was permitted, human life spans were reduced to decades . Abraham, for example, lived to be only 175. Genesis 1:29-31 was a blessing; Genesis 9:2-4 a curse.

And while being vegetarian was what we were intended for, that is not to say that God’s plans have changed any since our fall. Most agree God does not change his plans, but always finds a way to bring about His will. The will of God is never defeated. The same is no different regarding his initial desire for humanity to be vegetarian. A quick examination of Isaiah 11:6-9 and Isaiah 65:25 show us that it is not in God’s plans for our future that we eat meat. Both Isaiah passages speak of humanity living in peace with animals (as well as animals living in peace with one another) where neither death nor harm will occur on God’s holy mountain. The same can be found in Rev 21:4. Is steak possible without death or harm? Certainly not by any method we know of! Note that even the lion will eat vegetation. And the curse placed on humanity and animal life found in Genesis 9:2, where the dread of humans would befall animals, is removed. So if this is how things are to become, what are we called to do currently? Jesus taught us to pray to God, and in doing so to pray that His kingdom would come on earth as it is in Heaven (Matt 6:10). We are to live our lives as though we were already in Heaven, as though we were living on the New Earth. This is quite simply because such a way is the perfect way, and we are called by Jesus to attempt to live this way; "Therefore you are to be perfect, as your heavenly Father is perfect (Matthew 5:48). In everything we do, we should attempt to live as best as we can; a Christian can do no less.


Animals as Morally Relevant Beings

But why is it that we are to treat animals any different than we do the rest of creation? Does not all earthly creation fall under the dominion of human control? The Catholic Church (certainly not alone in this) holds that animals are simply resources, no different than minerals and vegetation (Catechism, 2415). But is such a view consistent with Biblical scripture? Is there no real moral difference between animals and the rest of earthly creation? An examination of the history of the Old Testament will give us a better look at this.

Firstly, and quite quickly, upon examining Genesis once more we find that the words “living soul” (nephesh chaya in Hebrew) are used in reference to animals as well as humans in Genesis 1:21, 1:24, 2:7, as well as Job 12:7-11. This would seem to suggest that there is a greater relation between man and animal than is commonly given, especially concerning the “resources” view of animals held by many. This seeming suggestion is strengthened by examining Ecclesiastes 3:18-21 which equates man and animal quite strongly and also by looking at Isaiah 66:3 – “But whoever sacrifices a bull is like one who kills a man”. As well one could look at when Jacob called together his 12 sons, to say what fate would befall them, only two were castigated and chastised, Simeon and Levi, for killing men and hurting oxen - Genesis 49:6. Another more subtle method of equating humans and animals as loved by God is by examining the covenants and blessings that God bestows on humans and animals.

In the history of the Jewish community we find that God made quite a number of covenants with both people and nations. But in addition, God also makes covenants with animals. The first time this occurs is after the flood when God establishes His covenant with Noah and his descendants signified by a rainbow (Gen 9:8-17). But at the very same time, He establishes His covenant with “every living creature that was with you” (Gen 9:10, 9:12). Later in Hosea 2:18 we find that God made a covenant for the Hebrews with the animals, “such that all may lay down in safety”. From these two examples we find that God holds animals to be far closer to humans in nature than He does animals with plants or minerals. Furthermore, Hosea 2:18 shows us that the animals are able to understand the covenant God is presenting, and are capable of complying. Note that God makes a covenant with the animals; He does not simply state that animals will not harm people (or that humans will not harm animals).
But what does it mean to be able to receive, understand, and comply with a covenant from God? It means quite simply that either animals hold some ability to reason or understand God’s commands, or that one day they will. There are a number of verses which discuss animals responding to God, and yearning for him; Psalm 147:9, Joel 1:20, and Revelation 5:13 are a few such verses. Perhaps one of the most descriptive encounters with an animal responding to God comes from Numbers 22:21-33 which shows us just how it is possible for an animal to willingly respond to God.
The story is of course the one of Balaam and his donkey. Within the 12 verses we find firstly that some times animals are more easily able to see at least the angels of God, if not all that is Godly. [A quick look at Job 12:7-10 shows that we are to ask animals to teach us of God, for they know quite clearly what God has done; it is humans who have difficulty grasping this]. As well, that when God “opened the donkey’s mouth, she [spoke]” (Num, 22:28). Notice how it is not God speaking through the donkey, but it is the donkey herself who is speaking. It is also interesting that when Balaam’s donkey begins to speak, no mention is made of Balaam being surprised at such a thing, but he speaks back to her. Balaam’s donkey has always been faithful and it is not without reason that she does not follow what Balaam wishes her to do, yet he beats her and is willing to kill her. But it is this donkey who has saved Balaam’s life, for the angel of God quite clearly states that “If she had not turned away, I would certainly have killed you by now, but I would have spared her” (Num, 22:33). Is this just some odd story in the Bible, put in for comic effect? Or is it possible that such a thing really did occur, and that in occurring, it was clear evidence of the true nature of animals; kind, loyal, God-fearing, reasonable, and loved by God.
God’s value of animals is often something that is forgotten in contemporary Christianity. The focus is almost solely upon humanity, rather than all of creation. But unlike the majority of creation, and similar to humans, animals hold a special place in the heart of God. There are numerous passages which show that not only God, but also his prophets cared for animals. Some Old Testament examples include Psalm 145:9,16-17, Psalm 104:24-28, 147:9, Jonah 4:11, and Proverbs 12:10. The New Testament has its own examples. One such passage is Luke 12:6 which states that even though man may sell five sparrows for two pennies, not one of them is forgotten by God. Matthew 6:26 also shows us how God takes care of his creatures the birds; even though they are lowly birds, God cares for them. The second half of this verse is perhaps where most people draw inspiration; “are you not much more valuable than they?”. Surely animals and humans are not on the same level together; neither is man and God but we are called to love both as each is due. If God loves animals and cares for their welfare, are we not also called to do the same?

The Salvation of All Creation

However, that God cares for animals is not where the story ends. Animals are related to God in a far greater way; animals will be both part of Christ’s salvation and as a result, will exist in the New Earth and yearn for God. The first of these can be shown by examining the many times that we find it noted that Christ died for all creation, not simply for humanity. Romans 8:18-24 tells us that creation itself will be liberated from decay and brought into the glorious freedom of the children of God, Psalm 22:27 and Revelation 5:3 inform us that all the ends of the earth will remember and turn to the Lord, Ephesians 1:9-10 reaffirms this by letting us know that Christ will bring all things in heaven and on earth together under himself. In John 3:17 and John 12:47, we find the most affirming message of Christ; that he did not come to judge the world, but to save it. Again and again we find that it is all of creation, not solely humanity (though of course there are many verses which speak of Christ saving humanity for Christ was a human speaking to humans), which Jesus has come to save. We have become quite accustom to feeling that we are the only thing which God cares for, and that everything else in creation exists simply for us, rather than alongside of us, for God.

Colossians 1:16-20 is another selection of verses which speak of Christ with relation to the whole of creation. Here we find again that all things were created by God and for God (rather than solely for humanity). The wording used here is another common one, for it speaks of Christ reconciling all things to himself. Now reconciliation is only possible when there is an emotional or moral distance between two parties; it is only possible when one party is in the right and another party was in the wrong. Thus if we are to become reconciled we must have done something that called for reconciliation. For humans, it is not very difficult to determine what this action was. But perhaps the consequences are further reaching than we know of.

Many Christians today feel that sin is a personal thing, a personal choice to reject God which has moral implications only for the sinner. But a quick look at the Old Testament shows that such a view was not always the case. It was once the entire nation, or all of Israel that suffered and found success in the actions of each of its members. God did not so much judge individuals as he did the entire nation for their collective whole. However, it was not only humans that were affected by humanity’s willful sinning. There are many Old Testament examples showing how animals are under the responsibility of humans, and suffer or survive according to human actions. Exodus 9 and 13:1 are a couple of examples of this where God’s wrath is taken out on sinful nations and their animals, but those who follow God are spared such wrath, as are their animals. Jeremiah 12:4 states quite clearly that it is because of wicked people within the area that Jeremiah is talking about, that animals and birds have perished. Perhaps the greatest example of a how animals are under the responsibility of humans comes from Adam and Eve and their sinful act of eating the fruit. It was only Adam and Eve who chose to sin against God, yet it was all creation that was affected from their actions. Similar to Christ, who is the head of the church and whose actions resonate down to everyone under him, so too do humanity’s actions resound upon everything under their care. Christ’s dominion as king did not cause him to blatantly harm creation, but rather called him to die for the sake of everything under him. Rather than having absolute authority over animals and the freedom to treat them without concern, we find that for many reasons this is simply not the case. Rather, we are called to be good stewards over creation, to treat it as God would, and as we are going to on the New Earth where death is no more.

Earthly Implications

Now, what does this all mean? How are we to respond to such Biblical information? First and foremost, we must examine ourselves. Why is it that we do what we do? Is it to further glorify God through our actions, or merely for our own pleasure or sustenance? Though we may thank God for what we receive, this is not enough for we must then righteously react to the gifts we receive. So again, why are we doing what we are?
Next we must examine what the implications would be for such an action. As I have noted elsewhere, the implications are huge and deep reaching, affecting our health and the health of those we love, the environment, our fellow humans, conceptions of love and mercy, and perhaps most important of all, affecting how we view God. God is love; every way we have to see Him further through the scope of love furthers our ability to see and experience Him.

Finally, we must pray. There is no decision that would not be made better through prayer. We must be careful not to pray for a sign, for some easy and simple answer to our questions, but rather for the insight into the character of God. For when we understand God, we understand what we must do, for we are called to be perfect as He is. Praying for an answer brings us no closer to God for all it does is supply us with an answer to a question, and this question is one which we would not have had if we better understood God and His desires for us. If we are open to being changed for God, open to experiencing Him and willing to accept His grace to open our eyes to His glory, then we shall be that much closer to knowing Him and living for Him. To all those that read this, I pray that such a thing may occur to you for there is no greater earthly experience than to know God and to willingly follow His will.



****It is also interesting to think about the reasons why humans are different from animals and thus, why they deserve to be treated differently. Many attempts have been made to differentiate between animals and humans using logic or science over time. Here are some of the common reasons given and how they are often refuted;

1. Humans are more intelligent – While this is certainly true the majority of the time, there are certain individuals, the severely mentally handicapped and even young infants, who have intelligences below many animals. Thus intelligence certainly is a poor reason for determining the validity of differentiating between humans and animals as far as moral consequences are concerned.
2. Rather than simple intelligence, it is the possibility for higher reasoning that separates humans and animals - While it would take quite a bit to bring a severely handicapped person up to a normal intelligence, the vast majority of infants do in fact become more intelligent, learning speech, reasoning, etc. Some claim that the mentally handicapped will achieve mental superiority in heaven, and thus the possibility will be fulfilled. But recall Balaam and his donkey. This donkey spoke, expressing herself in a meaningful manner of her own will. If this is taken to be a true account, then it certainly seems possible that animals either have or will have the capacity to reason and speak in a similar fashion to humans. Thus any desire to separate based solely on intelligence is somewhat lacking even in such a case as the possibility of higher reasoning.
3. Some hold that animals lack that capacity to feel, and thus are not able to receive mercy or moral concern. Personal experience seems to put such a theory to rest for most of us have experienced an animal in pain, conscious of their own suffering. But even if we have not the Bible tells us that they can and do in fact feel pain and suffering. Balaam’s donkey can be used here for an example, as well as the law not to tie a donkey and oxen together when plowing (due to the inequality that would exist and the suffering that would come as a result). Often we find animals calling to God for food and water, an obvious sign that they are aware that they are hungry.
4. This leads to another reason given; that animals do not and can not have a relationship with, or understanding of God. There are many verses which run contrary to this as I am sure you are aware by now. The blessings, the covenants, the care and thought that God has for each animal are sure signs that such a claim is false. As well we find that God has concern for animals, and that they worship him in their own way.
5. Finally, many claim that animals do not have a soul and since they are not eternal creatures what happens to them is of no concern. This is a somewhat jaded view (I think one would show them more mercy if their time was infinitely less than our own), but also a false one as I have mentioned above. Multiple times the Bible speaks of both animals and humans having souls (the very same word is used for both), and so such claims fall somewhat short. As well, recall the many verses which discuss the salvation of all creation, and the existence of animals in Heaven or the New Earth.

And with that, I will end with a poem that a small Christian group posted in all their barns as a reminder, as well as a statement from St. Francis of Assisi

A man of kindness, to his beast is kind,
Brutal actions show a brutal mind.
Remember, He who made the brute,
Who gave thee speech and reason, formed him mute;
He can’t complain; but God’s omniscient eye
Beholds his cruelty. He hears his cry.
He was destined thy servant and thy drudge,
But know this: His creator is thy judge.

Not to hurt our humble brethren (the animals) is our first duty to them, but to stop there is not enough. We have a higher mission: to be of service to them whenever they require it.