animal death and the fall

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Animal Death?- A Response to AiG Critique of My Argument

I recently wrote a post called “A theological argument against young earth creationism.” In it, my stated claim was “YEC is morally impermissible…” Why? Because “on YEC, animals died because of Adam’s sin…” not because of anything they themselves did. This argument is intended to use the YEC assumption that animal death is an inherently bad thing against them. Let’s outline the argument:

1. If animals did not die before the fall, then their death must be the result of sin.

2. Animals are incapable of sinning (they are not morally responsible agents)

3. Therefore, animal death must be the result of a morally culpable agent’s sin.

The argument as it stands contains a few assumptions which I’ve found in YEC literature. 1) Animals did not die before the fall; 2) Death is inherently a bad thing; 3) all physical death is the result of sin. Now a denial of these assumptions can undermine my argument; I grant that. My point is that if one holds to these three assumptions, my argument shows that YEC is morally impermissible.

Now, Answers in Genesis has provided a critique of my argument, and I must say that I’m very appreciative of their interaction on this important topic. Elizabeth Mitchell wrote the entry, check out her critique, in its entirety, here (under the “And don’t miss…” section). Let me examine the criticism below. (I recommend reading my entire post prior to this one in order to have proper interaction with it.)

First, Mitchell wrote, that my post “…attempts to show young earth creationism is wrong by demonstrating death documented in the fossil record preceded human sin and was unrelated to it.”

I admit I was a bit befuddled when I read this, because nowhere in my post did I try to “demonstrate death document in the fossil record preceded human sin…” I’m not sure where this claim was made in my original post. I don’t mention the fossil record anywhere in the original post and so I’m a bit concerned by this apparent misreading of my article.

Then, she wrote, “He cites no Scripture…” Indeed, I did not cite a single Scripture passage. However, the argument is directly based upon the assertions that some YECs make. But what kind of rebuttal is it to say “He cites no Scripture…” anyway? An argument must be dealt with whether it has Bible passages in it or not.

The argument itself is based upon the logic of the YEC argument against old earth positions. The picture to the right here demonstrates pictorially the view most YECs present of old earth positions–that animal death before the fall makes God morally questionable (image credit to AiG, accessed here). For example, premise 1 is backed up by this quote from the AiG critique: “the connection between Adam’s sin and animal death…” Premise 2 is indeed mostly an assumption, but I think it is one that most Christians would grant. Animals are not on the same level as humans; they are not moral agents made in God’s image. Three is again backed up by the quote I put above; the AiG (and more generally, YEC) argument assumes that all death is the result of Adam’s sin.

Now, AiG does claim that the Bible backs up this position. They wrote, that I “[seem] oblivious toRomans 8:20–22, which explains the connection between Adam’s sin and animal death” (Mitchell, cited below). Well no, I’m not oblivious to Romans 8:20-22, which makes no mention of animal death. In fact, the word “death” is not even used in the passage. Thus, it looks like this an inference from Scripture, not an obvious connection. And an inference is subject to presuppositions. The YEC presupposition is that animals did not die before the fall, so of course their inference will lead to a reading of Romans 8 in light of that presupposition.

Mitchell argues in regard to my statement, “The post on Answers in Genesis hints that it is because animals are cursed due to the serpent’s deception of Adam and Eve,” that “…we [AiG] teach no such thing” (Mitchell, cited below). That’s fair, and I appreciate the clarification. The reason was that I read the following quote on the original post I was working from: “The first recorded death and passages referring to death as a reality came with sin in Genesis 3 when the serpent, Eve, and Adam all were disobedient to God” (Hodge, cited below).  The wording here does seem to at least “hint” at a connection between the serpent and the rest of animal death, but I could be mistaken here and I’m fine with that.

To sum up, my argument was based upon rather firmly established YEC assumptions. That animals did not die before the fall is argued throughout YEC literature, and both posts I cite have this idea in them. That animal death is due to the sin of Adam is demonstrated in the AiG response to my post. That animal death is somehow inherently bad is shown in the picture above as well as throughout YEC literature. For just one example, Bodie Hodge wrote, in the article I was originally linking (cited below), “God gave the command in Genesis 2:16–17 that sin would be punishable by death. This is significant when we look at the big picture of death. If death in any form was around prior to God’s declaration in Genesis 1:31 that everything was ‘very good,’ then death would be very good too—hence not a punishment at all.” But just from these three theses I can construct my argument (as above) which leads to the conclusion:

“Animal death must be the result of a morally culpable agent’s sin…” (on the YEC position).

And, as I argued in my original post, this seems to undermine the goodness of God on YEC, for “the animals didn’t do anything. One day, they were happily living potentially infinitely long lives, eating plants, and doing their animal things. The next day, Adam sinned, and so God decides to start killing them all… not because they themselves sinned” (here).

So, given the assumptions that YECs make, I have constructed an argument that shows their own position is morally impermissible. What does this entail? I suggest it entails that the reading of the texts that YECs present is incorrect and must be modified. I suggested a few ways to do this in the original post, so I won’t repeat them here. Ultimately, it seems my original post has not been refuted.


Bodie Hodge, “Biblically, Could Death Have Existed before Sin?” Answers in Genesis. 2010. Accessible here:

Elizabeth Mitchell, “News to Note, March 17, 2012.” Answers in Genesis. Accessible here:

J.W. Wartick, “Animal Death?- A Theological Argument Against Young Earth Creationism.” 2012. Accessible here:


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