My free time is typically severely limited. I usually have one day a week that is not entirely filled with obligations well in advance, and that is usually the day in which I do most of my reading, and all of my writing. This past weekend however, I spent a total of 20 hours painting the set of a play being put on by my good friend’s drama students, so I had zero time to read or write anything for the blog. I did, however, come across some great talks given at Santa Clara University last month.
The first is a talk by professor Celia Deane-Drummond, on “The Wisdom of the Liminal: Re-Imaging the Image of God in an Evolutionary Multispecies Context”, and the second, by Oliver Putz, is entitled “What Good is God to Animals?: Human Uniqueness in Theology and Science.” Both talks consider different aspects of the supposed exceptionalism of human beings in a way that incorporates insights from both the theological tradition and the sciences, particularly those of evolutionary biology and cognitive ethology. Deane-Drummond’s talk probes the question of the image of God, going beyond substantivist, functionalist and even relational definitions to propose a novel “performative” conception of the imago Dei: She draws on the theodramatic approach of Hans Urs Von Balthasar as well as insights from anthropology into the co-evolution of humans and other animals in cooperative community “niches”, to suggest that the image of God in human beings can best be understood in terms of the unique performance of humanity in relation to God in a way that is responsive to the active presence of other creatures.
Oliver Putz turns to consider the possibility of religious, or at least proto-religious, experience in some nonhuman animals. Citing Jane Goodall’s observation that chimpanzees do indeed seem to exhibit something like awe at the sight of large bodies of water in the wild, he asks, “could it be that some animals are actually aware of the ineffable?” He shows that certain experiments in comparative psychology and cognitive ethology have demonstrated self-consciousness in certain non-human animals like primates, elephants, dolphins and magpies (Deane-Drummond mentions in the Q&A that similar experiments with dogs showed positive results only when scent was used in lieu of a visual marker for self-identification), and that there is ample evidence that these creatures exist in “intersubjective” relations with one another. Integrating these scientific insights with Karl Rahner’s theology of experience, Putz argues that insofar as these non-human animals possess self-consciousness, they possess that which Rahner argued is the basis for the experience of the transcendent in humans, namely, a pre-reflexive capacity to reach beyond the objects of sense experience to the underlying being itself.
Be sure to watch these fascinating discussions in your free time, along with the great Q&A below. Enjoy!
This Summer the Journal of Moral Theology, a biannual publication dedicated to Catholic moral theology, will be rolling out it’s issue on “nonhuman animals”. According to the journal’s website, it will be “the first ever issue of an academic journal dedicated to constructive approaches to ethics regarding non-human animals from the perspective of Roman Catholic moral theology.” The issue will be co-edited by three outstanding theologians: John Berkman, Celia Deane-Drummond, and Charlie Camosy (all of whom are featured on this blog’s “theologians” page, here), and will feature essays that
evaluate non-human animals as ‘subjects’ in some sense and not merely as ‘objects’ of analysis…essays that engage the significance of recent ethological or evolutionary studies; essays that engage the history of Catholic moral theology; ethical reflection on the ‘intrinsic’ goodness of a particular animal species in relation to its particular ends and capacities; ethical analyses of contemporary topics like non-human animals as pets and the factory farming of non-human animals.
From the looks of it, interested parties will be able to purchase hard copies of individual issues (no subscription necessary) for $25 through the website, or download a PDF of the issue for free. Be sure to check it out (along with the previous issues dedicated to topics such as Christology and ethics, virtue, and love, all of which are available for free online).
“While redemption is always the work of the Word and Spirit, it also always involves our participation. To participate in redemption in the Word made flesh includes an ethical commitment to the well-being of our fellow animals…. it commits us to a spirituality in which other animals have their places as fellow sentient creatures before God. To participate in the life of God is to seek to participate in God’s feeling for individual creatures. It involves remembering that every sparrow that falls on the ground is loved and held in the living memory of God.” – Denis Edwards, “The Redemption of Animals in an Incarnational Theology”, in Creaturely Theology: God, Humans and Other Animals (p. 99)
“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” – St. Francis of Assisi
“Cruelty to animals is as if man did not love God…there is something so dreadful, so Satanic, in tormenting those who have never harmed us, and who cannot defend themselves, who are utterly in our power.” – Cardinal John Henry Newman
“[St. Francis] looked upon creation with the eyes of one who could recognize in it the marvelous work of the hand of God. His solicitous care, not only towards men, but also towards animals is a faithful echo of the love with which God in the beginning pronounced his ‘fiat’ which brought them into existence. We too are called to a similar atttitude.” – Pope John Paul II