A Meatless Dominion: Genesis 1 and the Ideal of Vegetarianism

Abstract

I argue that a strand of biblical tradition, represented in Genesis 1:26-29, depicts a nonviolent relationship between humans and nonhumans-indicated by the practice of vegetarianism-as a moral ideal that represents the divine intention for the Earth community. This argument is supported by four claims. First, the cultural context of Genesis 1 suggests that the "image of God" entails a democratized royal charge of all humans to make God present in a unique manner in the created order. Second, this functional role must be understood in light of the unique deity (Elohim) in Genesis 1, a deity whose peaceful and other-affirming creative act is distinctive from violent creative acts of deities in other ancient Near Eastern cosmologies such as the Enuma Elish. Third, Genesis 1 provides an exegesis of humanity's dominion over animals in verse 29, which limits humanity's food to vegetation. Finally, juxtaposing Genesis 1 with Genesis 9 reveals a nefarious shift from human dominion, which is meant to be peaceful and other-affirming, to something altogether different-a relationship that is built upon terror.

Human Enhancements and Voting: Towards a Declaration of Rights and Responsibilities of Beings

“…For example, Genesis 1:26 "Then God said, 'Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.'" For an alternative interpretation, see the work of Professor Ryan Patrick Mclaughlin, who proposes that, under one credible reading of Genesis, "human dominion" should be "peaceful and other-affirming" [88]. Although the present ranking discussion focuses on animals, a typical reason given for excluding computers (even ones that can communicate in a manner that is difficult to distinguish from an actual human) is that they lack sentience.…”

Loving the World We Are: Anthropology and Relationality in Laudato si’

“…The greater attention drawn to the creation of man (“Let us create”), suggests the uniqueness of the human creature, but does not necessarily imply ontological superiority. Indeed, as J. Richard Middleton notes, the context and syntax of the creation of the human creature in the image of God suggests that humanity bears a unique functional calling vis‐à‐vis the rest of the created order (, 24–29; McLaughlin ). As Ellen van Wolde notes, “The human being is created to make God present in his creation” (, 28).…”

“…As Ellen van Wolde notes, “The human being is created to make God present in his creation” (, 28). Moreover, as Ryan Patrick McLaughlin has argued, it is a particular God that humans are called to image: Elohim, whose nonviolent and other‐empowering creative act stands in stark contrast with the warmongering creative endeavors of Marduk, the Babylonian deity of the Enuma Elish (, 146–48).…”

A Christian Case for Farmed Animal Welfare

“…In the biblical narratives of ancient monarchies, a good and faithful king improved the welfare of the people; good human dominion might improve the welfare of animals. One interpretation that takes dominion as human leadership into shared creaturely peaceful existence supports vegetarian diets as ideal [9]. Dominion that reflects Jesus' servant-king status rather than domination supports humble duty to animals' wellbeing [8] (pp.…”

“…Most descriptions of the passing of legislation against cruelty towards animals in the early-to mid-nineteenth century exaggerate the contributions of Jeremy Bentham's utilitarianism and ignore the roles of Christian arguments and evangelical Christians in Parliament [38] (pp. [4][5][6][7][8][9]. The origins of the RSPCA demonstrate that utilitarianism was not the only intellectual or practical impetus for farmed animal welfare concern and that Christian ethics may even have been more important.…”