The Problem of Animal Pain

THE PROBLEM OF ANIMAL PAIN by Victoria Campbell, Elements in the Problems of God Series, Michael L. Peterson, ed. Cambridge University Press, 2023. 77 pages including bibliography. Paperback; $20.00. ISBN: 9781009270670. *In an era when the pet population surpasses the number of human children in some major cities, a renewed interest has been sparked in the relationship between the pain and suffering faced by animals and Christian theology. In the latest of the Cambridge "Elements in the Problems of God" series, Victoria Campbell, with doctorates in chemistry and theology and ordained by the Global Methodist Church, tackles the issue of animal pain through theological and scientific lenses. Recent years have seen excellent book-length treatments from philosophers and theologians, but few science-focused works. This very short contribution (only 63 pages) provides brief, often bullet-pointed, summaries of the problem of animal pain and of some responses, as well as providing her novel thesis, one based on the neurophysiology and ethology of natural pain mitigation. *As most philosophers and theologians who engage animal pain and suffering do, Campbell opens with William Rowe's classic argument from 1979 "against the existence of an omnipotent, omniscient, wholly good God" (p. 2) based on the idea of profound suffering in nature over billions of years of evolutionary history. If God exists and can prevent widespread and unnecessary suffering among created beings that are not themselves moral agents, why does he not do it? *Nearly all the major theistic responses to this question are summarized and evaluated, quite succinctly and (mostly) effectively. Campbell outright rejects the Neo-Cartesian premise that animals cannot feel pain; there is too much scientific proof that they can. She finds other arguments have their merits but are still insufficient, including "corruption of creation theodicies" (p. 15), in which pre-human, demonic forces caused primordial chaos, and those theodicies addressing animal afterlife or "saint-making theodicies" (p. 20), in which suffering is redeemed in an animal afterlife. Additionally, the author's treatment of chaos theory and kenosis is somewhat limited compared to recent scholarship, but her take on the strengths and weaknesses of arguments based on these ideas seems reasonable, at least as she frames them. *The crux of Campbell's theodicy seeks to affirm that animal pain exists, that an omnipotent and omniscient God also exists and is responsible for its presence, and that God is concerned for animals and cares lovingly for all creatures. Much of her argument is predicated on our knowledge of pain perception, particularly in vertebrates, the value of pain for survival and healthy longevity, and how natural means of pain mitigation reflect a loving, benevolent God. Campbell refutes arguments posed by Richard Dawkins and others that untold pain has plagued evolutionary history with incalculable cruelty, with her contention that about 99.5% of all species "will never experience the emotional distress associated with suffering" and "lack the physiological capacity to perceive pain" (p. 38). *Additionally, the author finds predation to be a means in nature to provide healthy ecosystems and to mitigate chronic pain or illness in animals. It is often the weak, injured, and infirm that are hunted, and the relatively quick death of prey species is mitigated by release of catecholamines and opioids that provide a sort of natural anesthetic. Other troublesome issues, such as predatory behaviors of "killer" orcas and avian siblicide, are also addressed, with similar ideas that the benevolence of a creator God is expressed when a deeper scientific understanding of these processes is engaged. *In terms of critiques, the assertion that species apart from mammals and birds cannot feel pain will certainly be disputed by some; the difference between pain and suffering is never addressed, in that the terms seem to be used interchangeably throughout the book; and suffering is never explicitly defined. Though it adds valuable information to the discussion, this book is certainly not a comprehensive treatise on animal pain and suffering. Not all natural suffering experienced by animals is addressed. As a veterinarian who must contend with pain, disease and suffering in my patients, and who often serves a quasi-pastoral role in the corresponding anguish and doubts it creates in their human companions, I find that too many unanswered questions remain in this book. Excellent though the scientific answers are, a fully developed theodicy it is not; theological challenges remain that bring readers to face some of the same mysteries that Job ultimately embraced. *Nevertheless, this book is a worthwhile contribution to the literature on the problem of animal pain and is particularly useful to scientists who seek to make apologetic arguments based on empirical evidence. It expresses the power, wisdom, and goodness of God through revelations in biological science. Academics and lay readers alike will find the text highly engaging, and its brevity refreshing. The Problem of Animal Pain is highly recommended as an excellent, if partial, addition to what will continue to be a more robust conversation. A terrific bibliography offers many opportunities to explore the topic further. While not entirely sufficient as a stand-alone theodicy for animal pain and suffering, it is a buttress to a wider theistic response, and one that provides a much-needed, scientifically and biblically solid, voice. *Reviewed by Jerry L. Risser, senior medical director, Fall Creek Veterinary Medical Center, Indianapolis, IN 46256.