Christianity is unmistakably anthropocentric. Right from the start it is humanity, not the animals, who is made in the image of God (Gen 1:27). It is they who are to “fill the earth and subdue it,” exercising dominion over the animals and being given the plants to eat (vv.28-29). Although the narrative attributes it to the fall, knowledge of good and evil becomes a distinctive of humanity through eating the fruit (Gen 3:1-7). And it may be rhetorical but Jesus places more value on human than animal life (Matt 6:26; 10:31; 12:12). Moreover God came to earth as a human, not an animal (John 1:14). Just as the first Adam sinned with consequences for all humanity, Jesus’ work of righteousness had universal human significance (Rom 5:18). The incarnation in itself had atoning value, and it was necessary that Jesus was fully human or we would not be fully saved. As Gregory Nazianzus famously argued, “That which was not assumed is not healed; but that which is united to God is saved.” Gregory’s statement is in polemical context, addressing Apollinarianism, yet it is still indicative of the anthropocentric climate of Christian theology.
Despite humanity’s centrality to the biblical story, Christian theology does not ignore the place of animals. God is creator of all. Not only Noah’s human family but all the animals are to be saved from the flood (Gen 6:19-20). It is only after the flood that God allows humans to eat the animals, possibly as a result of human violence (Gen 9:3). Whereas the other prophets imagine universal peace and worship of God for humanity, Isaiah’s eschatological vision includes animals: “The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them” (Isa 11:6). This is in part fulfilled in Jesus’ coming. The gospel was not only for humanity but the whole of creation (Mark 16:5). Paul looks forward to a time when “creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God” (Rom 8:21), and acknowledges the universal significance of the gospel (Eph 1:7-10; Col 1:16-20; cf. Acts 3:19-21).
The problem then is not so much that Christian theology has no place for creation other than humanity, nor that this theology unanimously sanctions violence against the non-human. The problem is that humanity’s being accorded a central place in creation, revelation, and new creation implicitly maintains an anthropocentrism, even if there are resources for beginning to move beyond that. In creation it is humanity that is to represent God to the animals, and, through Jesus, again this gospel of universal significance is revealed first to humanity who are to represent God to the animals.
What role does humanity play in the salvation history of the animals?
Has God spoken to the animals apart from us?
How do the animals view us, God, and their place in the world?
What resources do evolution and pre-human existence provide for understanding revelation and salvation to the animals?
How much is biblical anthropocentrism a product of human dominion over the earth and are there alternative ways of viewing the biblical story?