Source: Hortensius F. Mandaru, SSL

Editor: Juan Nicohlas

It is not just humans who deserve freedom; animals do too. Indonesia can be said to be the country with the highest rate of animal cruelty in the world. This is evident from the prevalence of animal cruelty content circulating on social media, as well as the rampant illegal trade in wildlife. In certain regions, animal cruelty also takes the form of entertainment, such as monkey mask shows, cockfighting, cricket fighting and buffalo fighting. It is also not uncommon for a zoo in a particular area to be negligent and corrupt, resulting in the animals within that zoo suffering.

 

The Dichotomy Between Humans and Animals

Biologically speaking, 98 per cent of human DNA is similar to that of animals, so humans can be said to belong to the ‘animal class’. In some respects, due to this similarity, humans can be described as animals endowed with reason. Consequently, other terms have emerged, such as the group referred to as “human animals” and the group referred to as “non-human animals”.

 

Based on these terms, animals can be categorised into groups capable of experiencing pleasure, pain, delight or mental distress such as fear, anxiety and stress; in certain cases, these animals can also possess premonitions and intuition. These feelings are referred to as sentience, and the groups of animals possessing this capacity to feel include mammals, reptiles, birds, fish and amphibians. As for insects, it has not yet been proven that they possess feelings in the same way as other animal groups.

 

Animals in the Accounts of Creation and the Great Flood

In the Book of Genesis, animals were created before humans. Animals were created on the fifth day, whilst humankind was not created until the sixth day.  On the fifth day, the sea creatures and all kinds of birds were created; then, on the sixth day, God created the land animals and humankind. From this account, God existed alongside the animals before the existence of humankind. The creation of animals and humankind on the sixth day—on the same day—illustrates that animals and humankind are inseparable kin. 

 

In the narrative of the Great Flood, it is written that it was not only humans whom God saved by entering the ark, but also the animals. Each animal entered in pairs; the ark can be described as a ‘Mini-Cosmos’ – a small world, where humankind was represented by Noah’s family and the animals. When they emerged from the Ark (Genesis 9), the Lord God did not merely make a covenant with Noah’s family; the animals that emerged from Noah’s Ark were also included in the covenant.

 

This differs from most creation narratives in the Ancient Near East, such as the Epic of Gilgamesh and Enuma Elish. Animals do not receive significant attention in these narratives.

 

Animals and Reason

Do animals possess reason? Are humans the only ones with reason? Genesis 3 describes how the serpent possessed the ability to communicate and intelligence. The serpent’s dialogue with the woman in Genesis 3 marks the first dialogue recorded in the Bible. This dialogue makes the reader wonder: is it only humans who possess the ability to communicate? Another account of a speaking animal is found in Numbers 22. Numbers 22 recounts the story between the prophet Balaam and the donkey he was riding. The dialogue between Balaam and his donkey occurred when the donkey questioned why Balaam had struck it three times, even though the donkey was merely trying to avoid the Angel of the Lord who was blocking Balaam’s path.

 

Modern research has also found that animals such as dolphins and killer whales (orcas) can be considered the most intelligent animals today. Both of these animals have their own language for communicating and can even devise hunting strategies. This illustrates that these animals possess a high level of reasoning or social intelligence.

 

Sacrifices in the Old Testament

In the Old Testament, there are many stories that recount sacrificial offerings. To understand the meaning of sacrifice, one cannot simply stop and focus solely on the slaughter of animals. There are clear rules governing this slaughter; it is not based on cruelty but on good intentions. Essentially, the animal  sacrificed represents humankind. In other words, there is a parallel between animals and humans. 

 

Several texts in the Old Testament also address the welfare of animals:

Leviticus 22:28: You shall not slaughter a cow, a goat or a sheep together with its young on the same day.  Whilst the original intention of this text may have been to regulate food supplies, further studies interpreting the text also take into account the feelings of the animals.

 

Exodus 23:5 If you see your enemy’s donkey lying under its load, do not hesitate to help it. You must willingly help him by unloading his donkey’s burden.  This text teaches that humans must not harm animals; humans are also called upon to show concern for the suffering of animals, regardless of who owns them.

 

The rules regarding the Sabbath Day and the Sabbatical Year are often viewed merely as days of rest or holidays for humans alone. Exodus 20 and Leviticus 25 also describe how the Sabbath Day and the Sabbatical Year require animals to rest. The wellbeing of workers—both human and animal—is regarded as a form of wellbeing that must be shared equally by both groups. Another aspect of equitable well-being is that the produce harvested during the Sabbatical Year may be enjoyed as food by humans, livestock and wild animals alike. 

 

Deuteronomy 25:4 ‘You shall not muzzle an ox whilst it is threshing.’ 

The meaning of ‘an ox that is threshing’ is when an ox tramples the harvest with the aim of separating the grainfrom the crop. By muzzling or covering the ox’s mouth, the animal cannot eat the crop it is trampling. The text teaches that the ox also works just like a human, so it is also entitled to food and there is no need to fear loss because of caring for the animals oneemployed. 

 

Deuteronomy 22:6–7 If you come across a bird’s nest in a tree or on the ground, with young birds or eggs inside, and the mother bird is sitting on the young or the eggs, you must not take the mother bird along with her young. At the very least, you must let the mother go, but you may take the young. This is so that it may go well with you and you may live long.  The story about the bird family teaches readers to have empathy towards animals. Animals also 

 

Animals as Symbols

In the Bible, there are several narratives in which animals are used as symbols:

Amos 1:2 He said: “The Lord roars from Zion and from Jerusalem He makes His voice heard; the pastures wither and the summit of Mount Carmel turns to dust. ” The depiction of God as a lion signifies that the people of Israel can take refuge behind Him. As a metaphor, the lion is a figure to be feared, and no one dares to attack a lion. 

 

Isaiah 1:3 ‘The ox knows its owner, but Israel does not; the donkey recognises the manger provided by its master, but my people do not understand.’ 

The ox and the donkey are depicted as beings superior to humans (the people of Israel). This parable illustrates that animals know where to find food as the source of life. Unlike the ox and the donkey, the Israelites, in God’s eyes, are regarded as not knowing where to obtain their sustenance, which refers to God as the owner and giver of life.

 

Animals as Agents of God

Not merely as symbols, there are several other accounts in which animals act as God’s agents, such as that found in Numbers 21:6, where a serpent is used to punish mankind. Another story concerning animals as Agents of God is found in the Book of Jonah, in which two animals act as Agents of God. The first animal was the great fish that swallowed Jonah; whilst inside the fish’s belly, Jonah prayed and came to realise the wrong he had done. The fish’s belly became a place of prayer and repentance for Jonah. The other animal that acts as God’s agent in the story of Jonah is a worm that gnawed at the gourd plant Jonah had used to shelter himself. In the Book of Jonah, the great fish and the worm were used by God to discipline and teach Jonah.

 

In the Book of Job, animals are used as a means of teaching humankind. God reveals the lives of the lion, the lion cub, the deer, the donkey, the wild ox, ostriches, horses and eagles. God’s purpose in presenting these animals is to make Job stop thinking that humans are the centre of the universe (anthropocentric). God taught Job to broaden his horizons and thinking by describing the lives of these animals, which were created with freedom and possess their own personalities. 

 

Jesus and Animals

After Jesus was baptised, Jesus went into the wilderness and lived amongst the wild animals. This illustrates the friendly relationship between Jesus and the animals, just as the prophets had foretold—that there would come a time when all would live together in peace. In the Gospel of Mark, Jesus fulfils the prophets’ words, his coming bringing about the harmony they had prophesied.

 

In his teachings, Jesus also frequently used animals to instruct people. In his teachings, people were often described as sheep, with Jesus as their shepherd. Another example is when Jesus urged those who were anxious to learn from the birds that God feeds and cares for.

 

John 1:4 In him was life, and that life was the light of mankind. 

The meaning of life must be viewed in a broader sense, not merely as life within human beings alone. True and meaningful life is not intended solely for human beings, but for all creatures, including animals.&

Conclusion

Everything in this world is interconnected and interdependent,  humans do not live alone in this world. The Earth and all its contents belong to the Creator, who has the right to everything on Earth, including animals. Humans must be careful in their treatment of that which does not belong to them or fall within their rights.