The realism of life of an animal doesn't come any harder to swallow than this. Although I am not a very religious person myself, I am to a reasonable extent spiritual; I carry my own beliefs right on my shoulders. To me, God is controversial, but in one way or another I feel that we all believe in either a higher power or greater point of purpose perhaps. My ample battle when speaking with a carnivore or hunter about my life-choices generally happen when the Bible is presented: “Didn't God put animals on this Earth so that we could use and apply them for resources and/or science?” No, in fact, he did not. Proved by several different quotes, prayers, and Bible entries by several different religious figures in history in which I will be sharing with you today from the book Dominion written by Matthew Scully, the special assistant and senior speechwriter to President George W. Bush. Hopefully you will find this useful if not simply educational.
The Bible reads as in the post-Flood Second Covenant, right after the creatures are delivered into our hands:
...I will establish my covenant with you; neither shall all flesh be cut off anymore by the waters of the flood....And God said, this is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations...
And it will pass, when I bring a cloud over the earth, that the bows shall be seen in the cloud...and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. (pg 27)
Notice in this next entry how he introduces animals and the life of creatures as our “brothers”. Pretty astonishing to happen upon this prayer from Saint Basil, the Bishop of Caesarea:
Oh, God, enlarge within us the sense of fellowship with all living things, our brothers the animals to whom Thou gavest the earth in common with us. We remember with shame that in the past we have exercised the high dominion of man with ruthless cruelty so that the voice of the earth, which should have gone up to thee in song, has been a groan of travail. (pg 13)
During the seventeenth century, and entirely different age, Saint Isaac the Syrian, who was a mystic writer, recognized in such feelings the signs of a line of business. “What is a charitable heart?” he asks:
It is a heart which is burning with love for the whole creation, for men, for the birds, for the beasts...for all creatures. He who has such a heart cannot see or call to mind a creature without his eyes being filled with tears by reason of the immense compassion which seizes his heart; a heart which is softened and can no longer bear to see or learn from others of any suffering, even the smallest pain being upon a creature. That is why such a man never ceases to pray for the animals...moved by the infinite pity which reigns in the hearts of those who are becoming united with God. (pg 13-14)
John Wesley, the founder of Methodism, far exceeded them all, with his sermon “The General Deliverance”. Wesley spoke about having yet to find “a plausible objection against the justice of God, in suffering numberless creatures that had never sinned to be so severely punished.” Wesley even wondered if some almighty and angelic mercy might await mistreated animals on the other side: “But what does it answer to dwell upon this subject which we so imperfectly understand?” It may enlarge our hearts towards these poor creatures to reflect that, vile as they may appear in our eyes, not a one of them is forgotten in the sight of our Father which is in Heaven.” (pg 14)
About a century ago, Cardinal John Henry Newman, a man counted among Catholicism's great figures, asked:
Now what is it that moves our very hearts and sickens us so much at cruelty shown to poor brutes?...That have done us no harm and they have no power of resistance; it is the cowardice and tyranny of which they are the victims which make their sufferings so especially touching. Cruelty to animals is as if man did not love God...There is something so very dreadful, so Satanic, in tormenting those who have never harmed us, who cannot defend themselves, who are utterly in our power. (pg 14-15)
The catechism of the Catholic church declares that:
Animals are God's creatures. He surrounds them with his providential care. By their mere existence they bless him and give him glory. Thus men owe them kindness. We should recall the gentleness with which saints such as Saint Francis of Assisi or Saint Philip Neri treated animals”;
The Creator, however, entrusted animals to the stewardship of those whom he created in his image. Hence it is legitimate to use animals for food or clothing. They may be domesticated to help man in his work and leisure. Medical and scientific experimentation on animals, if it remains within reasonable limits, is a morally acceptable practice since it contributes to caring for or savings human lives.
It is contrary to human dignity to cause animals to suffer or due needlessly. It is likewise unworthy to spend money on them that should as a priority go to the relief of human misery. One can love animals; one should not direct to them the affection due only to persons. (pg 15-16)
To sum this up, Stewardship seems to be very confused with Dominion within our worldly existence.
Another powerful catholic quote is taken directly from The Catholic Encyclopedia. Anyone can find in this entry what he or she wants to hear. It declares deep and decent direction, and cautions against deep and indecent errors, without any of the sternness one would expect of Catholic teaching in any other likely moral subject. Never are there subtle undertones in the teachings of Catholic religions that I have seen. In this entry, however, it does state cruelty as “sinful”, at least in “wanton” cruelty:
In imparting to the brute creation a sentient nature capable of suffering – a nature which the animal shares in common with ourselves – God placed on our dominion over them a restriction which does not exist with regard to our dominion over the non-sentient world. We are bound to act towards them in a manner conformable to their nature. We may lawfully use them for our reasonable wants and welfare, even though such employment of them necessarily inflicts pain upon them. But the wanton infliction of pain is not the satisfaction of any reasonable need, and, being an outrage against the Divinely established order, is therefore sinful. (pg 16-17)
In Joseph Smith's translation of the Bible found here, he makes it quite plain that abuse of our dominion will prove for consequential value hereafter. Compare to Genesis 9: 10-15:
9 - Man will be held accountable for murder and also for wasting animal life.
10 - But, the blood of all flesh which I have given you for meat, shall be shed upon the ground, which taketh life thereof, and the blood ye shall not eat.
11 - And surely, blood shall not be shed, only for meat, to save your lives; and the blood of every beast will I require at your hands.
12 - And whoso sheddeth man’s blood, by man shall his blood be shed; for man shall not shed the blood of man.
13 - For a commandment I give, that every man’s brother shall preserve the life of man, for in mine own image have I made man.
14 - And a commandment I give unto you, Be ye fruitful and multiply; bring forth abundantly on the earth, and multiply therein.
15 - And God spake unto Noah, and to his sons with him, saying, And I, behold, I will establish my covenant with you, which I made unto your father Enoch, concerning your seed after you.
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Definitions of Saints, Cardinals, and other individuals mentioned:
- Saints are typically important individuals within Christianity.
– A single Cardinal is one out of 100 prominent bishops in the Sacred College who advise the Pope and elect new Popes.
– Joseph Smith is the founder of the Latter Day Saint movement.
– Saint Basil was the bishop of Caesarea, Asia Minor (modern-day Turkey). He was an influential 4th century Christian theologian and monastic.
– Methodism is a movement of Christianity represented by a number of organizations.
I leave you with this thought; when God says “the fear of you and the dread of you shall be upon every beast of the earth,” it is not exactly our proudest moment and He is not bidding that we pursue that vision (pg 27). Even doctrine and Old Testament looked upon slaughtering and sacrificing as a reverent duty to creature and creator alike. In the instance of a hunted animal, it was required to have the kill sanctified by the Levite priests. Moses was chosen because he rescued a stray lamb. Upon his received title, it was said: “You who have compassion for a lamb shall now be the shepherd of my people Israel.” Does this make you question why saving a little lamb would symbolize mercy and give him rains of sanctifier? As an example, to Balaam, God actually speaks through an animal which was the mistreated mule who sees the angel of heaven even before his master, asking “What have I done to thee, that thou hast smitten me these three times?” - a question the angel then repeats before constructing Balaam's cruelty and unfaithfulness (pg 92-93).
Go into the largest livestock operation, search out the darkest and tiniest stall or pen, single out the filthiest, most forlorn little lamb or pig or calf, and that is one of God's creatures you're looking at, morally indistinguishable from your beloved Fluffy or Frisky. (pg 26)
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