This paper will argue that there is no unified, “biblical” perspective on animals, contrary to the claims of both the ecocentric camp (following Lynn White’s allegation) and the anthropocentric camp, but that there are clear implications about animals that both viewpoints need to acknowledge. Prooftexts are often used to justify either an anthropocentric or ecocentric perspective on animals, which is why this research seeks to bring quantifiable data on how animals function in the biblical texts, in order to bring nuance to the complex issue of a biblical perspective on animals.
This argument is built on the research I presented in my Biblical Studies PhD dissertation under Dr Rob Plummer at SBTS. I undertook a “Comprehensive Analysis of How Animals Function in Biblical Texts,” in which I first developed an algorithmic method in Logos Bible Software to identify EVERY reference to an animal in the Bible, and then analyzed and categorized each of the 3,805 references (compiled in an online database, to which I will give ETS members free access). I then drew implications from the categories that emerged and organized those implications into chapters in which I interacted with proponents in the field from both camps. Notable scholars I interacted with include Jonathan Moo, Sandra Richter, Richard Bauckham, Gregory Lamb, and Peter Gesting.
Those chapters will provide the outline of this paper.
The first section presents prior scholarship and introduces the allegation that Christianity’s approach to animals is anthropocentric.
Section 2 addresses human stewardship of animals, showing how animals are granted for human use and consumption, within the limits of responsible and compassionate stewardship.
Section 3 discusses the adversarial nature of the human relationship with animals.
Section 4 examines God’s relationship as Creator, owner, and provider of animals, including how he uses animals for judgment and preservation of humans.
Section 5 explores how animals are employed by the biblical writers as sources of both positive and negative imagery.
Section 6 considers fantastic animals, which were not encountered in the normal course of life but were familiar to the biblical writers.
Section 7 probes the place of animals in the redemptive scheme, including their role as substitutionary sacrifices for the atonement of humans.
The final section briefly summarizes and explores conclusions from the findings, including implications for animal ethics (e.g. factory farming and veganism) and views that favor the possibility of animals being reunited with humans in the afterlife.