A NEW CREATION FOR THE ANIMALS, 
OR, DO ALL DOGS GO TO HEAVEN?

The wolf shall live with the lamb, the leopard shall lie down with the kid,

The calf and the lion and the fatling together, and a little child shall lead them. . . .

They will not hurt or destroy in all my holy mountain;

For the earth will be full of the knowledge of the Lord as the waters cover the sea.

                                                                  ~ Isaiah 11:6, 9

            Before my forced blogging hiatus as a result of a broken wrist, I was blogging my way through David Clough’s On Animals, Volume 1: Systematic Theology.  Although it has been some time since my last post on the topic, there is but one chapter left and I think it is time to let the last shoe drop.  As you know if you read those previous posts, I cannot recommend this book highly enough; it provides a very thoughtful and wide-ranging discussion of the place of animals – and humans – in Christian theology, considering our modern understanding of animal nature together with a careful reading of scripture and Christian tradition.  For Clough, taking animal welfare seriously is simply a matter of living in accordance with what Christians have always believed.  I am especially grateful for Clough’s emphasis on animal welfare as “a vital theological task,” which touches on nearly every element of what it means to be a Christian, and for the way he consistently urges us to look at and understand animals in new ways, asking us to appreciate their complexity, their individuality, and their place in the world.  Previous posts in this series are A Vital Theological Task, All Creatures of Our God and King, On Humans and Other Animals, The Heart of the Matter, and Do Animals Sin?  There is also a discussion with the author himself, Q&A With David Clough.  This post will look at Part III of Clough’s book, asking whether animals will be redeemed together with humans.

ANGER MANAGEMENT & TRUE CONFESSIONS

Do not let any unwholesome talk come out of your mouths,

But only what is helpful for building up others according to their needs,

That it may benefit those who listen.

  

                              ~ Ephesians 4:29

            I’ll start right off with the confession:  I’ve been feeling a lot of anger lately.  Mostly it has to do with a ridiculous series of events related to my work involving (in my view) a serious injustice.  Of particular significance for this blog, my anger and lack of patience are spilling out of the workplace, and making me angry and impatient about things relating to animals and the lack of things I see and hear from the church relating to animals.  How can people continue to do X, I stomp about wondering, and why won’t the church speak up about Y?

            Now, my clients are excited that I am angry at work because they want me to fight for them.  But I worry about being, shall we say, too truthful about my views with the wrong people, with unhelpful repercussions.  Similarly, when I think about how to convince the church of the importance of engaging on the topics of animal suffering and how human responsibility for that suffering impacts us theologically, I worry these days about being a little too forthcoming; I forget that what seems utterly self-evident to me now never occurred to me at all until just a few years ago.  Unmanaged anger is almost never constructive, and usually hurts us more than the object of our fury.  

          

Thank you, Sarx

I just wanted to share this link to Sarx.com, another site addressing animals and theology.  They were kind enough to ask me about how I came to understand animal welfare as a theological matter.  Here is my reply.  While you are there, check out some of the other great stories and resources on their page. 

I AM CECIL

“If you have men who will exclude any of God's creatures from the shelter of compassion and pity, you will have men who deal likewise with their fellow men.”

                                                               ~    St. Francis of Assisi

We have all heard a great deal about Cecil, the lion in Zimbabwe who was killed by an American dentist on safari.  Cecil was not just any lion; he was a lion being tracked by researchers inside a national park.  He was well known for his magnificent black mane and he was a favorite with locals and tourists.  Nor was this just any hunting expedition.  This was a guaranteed kill outing and it is reported that Cecil, who, popular as he was, had become accustomed to humans, was intentionally lured outside the protections of the park with an animal carcass so that he could be “legally” killed.  And it was not just any kill.  Cecil was shot with an arrow, which failed to kill him, and he suffered for upwards of 40 hours – nearly two days - before he was finally found and killed with a shotgun.  He was then skinned and decapitated so the American, who had paid more than $50,000 for the privilege, could have his trophy.

            There is so much about this to be outraged over – and many people and nations have been outraged.  There is now a proposal in the senate to ban the import of animal trophies not just to animals on the endangered species list, but to those proposed for listing as well.  Botswana has banned sport hunting and exporting of wild animals, including lions, from the country.  Several airlines are now refusing to carry trophy animals. This tragedy has, at least, put a spotlight on this terrible “sport” and some good will result.   

            But is this a Christian concern?  The secular world is moving on this.  Does the church need to do anything?  Absolutely.

WHAT THE POPE DIDN’T SAY

Clearly, the Bible has no place for a tyrannical anthropocentrism

unconcerned for other creatures.

            ~ Pope Francis, Laudato Si, #68

            There have been a great many articles and blog posts about the recent papal encyclical tackling environmental stewardship, Laudato Si (or Praise Be), from Pope Francis.  The animal welfare community has joined the chorus, touting the many statements supporting a Christian concern for animals as a dramatic step forward for animals.  Without wanting to rain on anyone’s parade, and while recognizing that there is much in the encyclical for those of us who care about animals as theological matter to be excited about, I was both surprised and disappointed by what the Pope did not say.  The encyclical gives us cause for hope as a theological community at the same time that it underscores how far was have to go and how much work there is yet to do. 

The Pope has underscored, strengthened, and perhaps expanded church teaching on human responsibility for the environment, including animals, and he has made a strong showing that human welfare and the welfare of the environment are closely intertwined.  In the process he made important statements regarding how Roman Catholics, at a minimum, should understand other living beings.  He has provided us with good, strong tools to use in building theological arguments about how we should treat the animals we encounter on a daily basis.  But he has not used those tools to make the arguments himself, and he has not provided guidance on how what he has said should impact our relationships with animals.

AND THE SECOND IS LIKE UNTO IT

Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.  This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself.  On these two commandments hang all the law and the prophets.

                                                                        ~  Matthew 22:36-40 (KJV)

But wishing to justify himself, he said to Jesus, "And who is my neighbor?"

                                                           ~  Luke 10:29 (NAS)

            I don’t think it stirs much controversy to say that we cannot claim to love God if we do not love our neighbor, or to say that loving our neighbor does not mean that we have nice, warm feelings about that neighbor or even that we think highly of him or her; rather it is to say that we are willing to reach out to help when that person is in need or that – at the barest minimum – we refrain from treating him or her with cruelty.  It is to say that we have a responsibility for that person’s well-being. 

            Scripture, both the old and new testaments, makes clear that this is a central tenant of the Judeo-Christian faith.  Christ calls it the second great commandment, likens it to loving God, and says that on it (and on loving God) depend the rest of the scriptures.  Because we can’t really get around this requirement, since ancient times we have instead been trying to ease its burden by limiting the definition of “neighbor.” 

Jesus with the Pharisees - Gustav Dore

WE ARE PHARAOH AND PHARISEE

Almighty and everlasting God, who in the Paschal mystery has established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ’s body may show forth in their lives what they profess by their faith; through the same Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

                                                 ~ Collect of the Day, Second Sunday of Easter,

                                        Book of Common Prayer, p. 172-73

            As Christians observe the Great Fifty Days of Easter, it is time to reflect on the work that Christ has done for us on the Cross, giving us new life, reconciling us with God, and showing us what it means to be created in the image of God and how power and status are rightly used.  It is an opportunity, too, to consider where we fit into Easter story and its antecedent, the Exodus story.  In both of these stories, God breaks into the history of the world to free those who are prisoners and to help those who are unable to help themselves. 

            I think most of us, if we imagine ourselves in the Exodus story, imagine we are among the Israelites, laboring and yearning for freedom.  When we hear the Easter story, and the gospel stories generally, we like to think of ourselves as among the disciples.  In both cases, we are among the chosen.  To be sure, both the Israelites and the disciples are flawed in their ability to hear what God is telling them and to do His will, and we identify with those shortcomings and struggles, but they are, nevertheless, the ones in relationship with God. 

But in many ways Christians today are more closely aligned with Pharaoh and the Pharisees.  We do not hear the cries of those we oppress; we believe we are entitled to oppress certain others because of our God-like status as bearers of God’s image; and we believe that our particular status before God means we do not need to be concerned with those not in our favored group.  Like Pharaoh and Pharisee, if we do not open our eyes, our ears, and our hearts, we will pay a price.

In the Exodus story, Moses seeks freedom for his people, but Pharaoh refuses.  Moses returns time and again, each time warning of a new plague if Pharaoh will not free the Hebrews. Pharaoh, however, hardens his heart and the plagues come, each one worse than the last. Pharaoh would not hear the cries of the Israelites, and he would not let them go, both because he benefitted from their misery and because he did not believe their misery mattered. He let greed, vanity, and pride rule his heart.  In the end, the entire nation of Egypt and Pharaoh himself suffered great devastation because of that greed, vanity, and pride, and Pharaoh learned he was not so powerful after all.

Tissot, Moses Speaks to Pharaoh