This volume follows on from On Animals vol. I: Systematic Theology (2012). The first volume is an ambitious attempt to re-conceive the place of animals in Christian doctrine. Here, Clough argues that Christian beliefs about other animals and their place before God have radical implications for changed practice in human dealings with other animals. Once we have discarded the widespread erroneous theological view that all non-human creatures were made to serve human needs, and recall that God is the creator and redeemer of all things, we can no longer see other animals merely as means to human ends.
Following an introduction examining the task of theological ethics in relation to animals and the way it relates to other accounts of animal ethics, the book is structured around particular topics: using other animals for food, for clothing, as research subjects, as labourers, for sport and entertainment, as pets or companions, and as the targets of environmental and conservation initiatives. Each chapter presents an overview of how humans engage with other animals in these areas of practice, before offering an ethical analysis structured by the doctrinal framework of volume 1. Clough's conclusion identifies the parameters of appropriate Christian engagement with other animals in the area under discussion.
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Readers of Volume One of David Clough's massive work, On Animals, will definitely not be disappointed with Volume Two. In both, his concern is with relationships between human and non-human animals. In the first volume, he probes a systematic theological understanding of doctrinal foundations embedded in creation, reconciliation, and redemption. In this second volume, he frames a critical Christian theological ethic aimed at benefitting both humans and other animals in relation to humans. Clough's reach is astonishing-including humans' need or want for food, help in labor, desire for entertainment, companionship, clothing, medical research, impact on wild animals, and the whole in relation to God. Most important to Clough is genuine human concern for Christians to take seriously the treatment of non-human animals. This yields radical implications for human and Christian practice, especially (though not solely) regarding food. I have seen no other writings that offer such a broad as well as deep overview of what humans are doing to other animals, or what they could do better for their animal neighbors throughout the world.
Margaret A. Farley, Gilbert L. Stark Professor Emerita of Christian Ethics, Yale University Divinity School, USA