God 's Message Of Redemption For Mankind

In Genesis, we are engaged with an omnipresent, omniscient, and omnipotent God. The Lord saw all the evil upon the earth and devised a plan to cleanse it and start anew with a righteous man named Noah and his family. The Lord’s plan consisted of a flood to destroy the earth and all the evil in and on it. He instructed Noah how to build an ark, so his family and two of each animal, male

Different religions have different views on animals as a whole. When referring to religion in line with euthanasia some religions wouldn’t allow euthanasia of an animal because of the possible side effects on reincarnation when another human passes away. This is in eastern religions(Buddhism,Hinduism,Jainism), a value is given to the animals life so that if any cruelty or euthanasia could potentially harm another human when it comes to incarnation. Most Christianity nations perceive animals as a possession. So any kind of cruelty/ damage to there possession is not tolerated. Animals are widely kept through out this religion and are seen to be a big part of many Christian families. In religions such as Muslim religion some certain animals are refereed to as 'unclean' animals, this is animals such as the pig and dog. This is why some Muslim families keep dogs but they will not be allowed in the house they will be outside as a working dog or used to guard the premiss.

Humans are God’s precious children. He created us from his image. God gave us the earth and animals for us the appreciate and care for, for its resources and food. Genesis 2:15

Many people nowadays have different views on what exactly to define animals as, and whether or not they deserve any rights. Some believe that they are nothing more than a childhood pet used for entertainment, while others believe that they are beautiful exquisite animals. Currently, animals inside of a household have more rights that cattle or chicken since they are treated as another member of the family. I think that all animals are worthy of moral consideration, not just house pets, since all animals have enough intelligence to be domesticated, they can all feel emotions such as pain and happiness, they can all care about the wellbeing of others, and they all play a critical role in the circle of life.

For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now” (Romans 8:19-22). In this passage the Apostle is telling the reader that nature “was subjected to futility” (8:22). James Dunn references Genesis and the Hebrew language regarding this passage; “the LORD God formed the adam, dust from the adamah. The tie in was no doubt deliberate: the adam was formed to till the adamah; and subsequently the adamah is caught up in adam’s penalty for his disobedience (the ground cursed and its produce necessitating hard labor)…” Therefore, Paul teaches in Romans that the earth (creation) has fallen under condemnation along with man and with the promise of man’s redemption God will also redeem His creation.

In the beginning God created the heavens and the earth. “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Gen 1:1-2). Paul states in Romans 1:20 that Gods invisible attributes, eternal power, and divine nature are clearly understood by the visible things that God has made in this world. God’s redeemed, should show a concern for the care of nature. Nature suffers because it is a casualty of sin, not because it is naturally evil. The world should anticipate a time when God shall deliver creation from the wrath of sin (8:19, 21). Nature “waits in eager expectation for the children of God to be revealed” (8:19). 133

Hence, as Augustine says […]'by a most just ordinance of the Creator, both their life and their death are subject to our use'" ("Summa"). In other words, animals have utility value only.

Animals are moral patients, therefore we have an obligation to protect them from suffering as we would babies and other humans that fall under moral patient

Kant’s second categorical imperative is intended to be a framework to apply his ethics in a practical sense. However, it is only written to be applicable to humans and it excludes animals. Kant states, “Act so that you treat humanity, whether in your own person or in that of another, always as an end and never as a means only” (202). First, to explain the use of the word “humanity”. Kant refers to three components to explain humanity: rationality, absolute worth, and dignity (182). Thus, Kant implies that animals are not rational; therefore, do not have absolute worth and

Animals as well as humans have been around for an extended period of time showing that there obviously has been some sort of interactions between them throughout the years which may not have always been all the bad. They have been here for hundreds of thousands of years. They are our main source of comfort, happiness, joy, fun, and of course: food. Without animals we would not be at the point in life where we are today. Our next best source of food besides animals would have to be plants and who wants to eat plants all the time for every meal and only that? The treatment of those animals that we use as a food source and even the ones as pets is not always positive. Lobsters, a primary food source for the wealthy, are treated very poorly, for

For we know that the whole creation has been groaning together in the pains of childbirth until now” (Romans 8:19-22). Paul explains to the reader that nature “was subjected to futility” (8:22). James Dunn references Genesis and the Hebrew language regarding this passage; “the LORD God formed the adam, dust from the adamah. The tie in was no doubt deliberate: the adam was formed to till the adamah; and subsequently the adamah is caught up in adam’s penalty for his disobedience (the ground cursed and its produce necessitating hard labor)…” Therefore, Paul teaches in Romans that the earth (creation) has fallen under condemnation along with man yet with the promise of man’s redemption God will also redeem His creation.

The next point Nelson and Reynolds make is one of disagreement between young earth and progressive creationists. Concerning the impact of the curse in Genesis 3, young earth creationists typically view this point to be the entrance of all death and suffering to the world. Progressive creationists, however, consider there to be a long period of time between the creation of the world and the introduction of sin into the world. Because of this length of time, progressive creationists consider animal death and suffering to have occurred long before the first humans sinned. The question of animal death and suffering prior to the fall of mankind is one that will be discussed in further detail when looking at the old earth positions

1:26) and all other animals that are in His creation. Although God has given humans the power to rule over animals, they ultimately belong to God. Psalm 89:11 states, “The heavens are thine, the earth

A Judeo-Christian interpretation from the Bible stated that “dominion over animals meant that any degree of exploitation was acceptable has changed for most people to mean that each person has responsibility for animal welfare (Aquinas T., 2006).”

From a religious aspect, God also puts the fear of man into the animals and again animals are used to fill the needs of men (Genesis 9:1).