Neuigkeiten

Samstag, 22.09.2018

Impulse - Wahrnehmungen - Verköstigungen. Ein interreligiöses Projekt: Naturschutz als Band der Religionen

Sa 22.09.2018 // 16 – 19 Uhr // Workshop // Kapuziner Klostergarten Münster

Freitag, 29.06.2018

Ethik des Lebendigen - Vom Umgang mit Nutztieren

Fr 29.06.2018 // 18 Uhr // bis So 01.07.2018 // ca 14 Uhr // Tagung // Kloster Stift zum Heiligengrabe // Heiligengrabe

Samstag, 03.03.2018

Impulse - Wahrnehmungen - Verköstigungen. Ein interdisziplinäres Projekt: Die Synergie aus Ökologie und Spiritualität

Sa 03.03.2018 // 16 - 19 Uhr // Workshop // Kapuziner Klostergarten Münster

Mittwoch, 06.12.2017

Die Würde der Tiere - Vortrag und Symposium

Mi 06.12.2017 // 9 - 17 Uhr // Vortrag im Rahmen des Symposiums „Kulturlandschaft im Wandel – biodivers oder artenarm?" // LVR-Freilichtmuseum Lindlar

Freitag, 15.09.2017

Was die Natur uns predigt - BeSINNungstage InNatura

Fr 15.09.2017 // 16:00 Uhr bis So 17.09.2017 // 14:00 Uhr // Schnupperwochenende im Haus Mariengrund // Münster

Samstag, 09.09.2017

Impulse - Wahrnehmungen - Verköstigungen. Ein ökumenisches Projekt: Für eine ökologische Reformation.

09.09.2017 // 16 - 18 Uhr // Workshop // Kapuzinerklostergarten Münster

Position Paper

Position Paper: Institute of Theological Zoology

When scientific insight increases,
the relationship between animals and men will become closer and closer.

When they are as close as in the old myths,
there will hardly be any animals left.

(Elias Canetti, nobel laureate in literature, 1981)

In the Jewish-Chistian tradition an animal has a self-evident dignity as a creature, which is part of biblical anthropology.

1. Man and animal are radically connected and mutually dependent on each other and are partners of God within the divine covenant. Within God’s seven-days’ creation man and the land animals were created on the sixth day. The ‘crown of creation’ is not man but the Sabbath.

2. The animal has its own position within God’s creation and in addition, a relationship to the Creator, a relationship that is characterized by God’s immediacy. Thus it differs fundamentally from man. Only man was banished from the Garden of Eden. After the Fall of Man the animals remain as before in Paradise.

Both the fact that God created man in his own image and the order to rule are meant as instructions to take responsibility, which constitutes  a fundamental difference between  man and  animal. The terms “to rule over (radah)”/”to subdue (kabas)” (Gen 1,26-28) are attributes of a good herdsman or a king.

Taking care of the creation which includes animals is an essential feature of man. His concern for universal justice must also include the welfare of animals.

In biblical anthropology man is positioned between animal and angel. This reminds of the common origin from the Hand of the Creator and leads man into responsibility. According to the Gospel of Mark, the new person Jesus began his work after having lived in the desert for 40 days, “He was with the wild animals, and angels attended him” (Mk 1,13). He said to his disciples, “Go into all the world and preach the good news to all creation.” (Mk 16,15).

In modern times this respect for animals has been lost. The ensouled fellow creatures of man are now regarded as robots without souls. The natural environment has become a resource for mankind and God, the “lover of life”, has been replaced by the highest rationality that only man can achieve.

With the help of an interdisciplinary debate the theological appreciation of animals aims to strengthen the ethics of responsibility which is based on the Bible. Furthermore, the consequences of the undeniable relationship between man and animal should be made evident for theology. Likewise, our concern is to strengthen the commitment of the church in respect of the integrity of creation. Intensive mass animal farming which disregards the intrinsic dignity of animals and their individual needs, animal farming which degrades animals to the level of mass-produced goods is utterly questionable.