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God's Politics

The Question of Climate Change is Secondary to the Need for Creation Care

by Tracey Bianchi 03-04-2010

It is still very much winter in Chicago. Sure, the calendar says March, but the piles of snow on the ground look more like mid-January. Everything is brown and crusty. A little bit of warmth is creeping back into the days, it is no longer pitch black before dinner. But there is also snow in the forecast this week. So there you have it. Still winter.

In my last post, I alluded to a conversation that I keep having and overhearing. I’d love to share a few more thoughts on it here. In most places it goes something like this: “I’m really cold, this has been a crazy cold winter, so much for global warming, eh?” This is usually followed with a smirk that sort of asks, “What do you have to say for yourself now, greenie?”

And of course, the brouhaha concerning fabricated data from British scientists at the University of East Anglia did not help the conversation. Whether botched data and graphs or feuding climate colleagues, many have dubbed this discovery of misinformation one of the greatest scientific scandals of the decade.

So whenever I run my mouth off these days about what we should care about in this world, those who generally disagree instantly bring up either the chilly temperatures of their midwestern winter or the climate scandal from the UK. And they press in and ask, “so what do you do if climate change is not real?”

To which I laugh and ask “is this really the issue?” As if to say that if climate change is not real then somehow we are all just off the hook, we can do whatever we want? It’s like people who ask how I would live my life if there was not God. Would I suddenly decide to cheat on my husband and take up recreational drugs? Because somehow the moral compass has vanished?

Whether or not climate change is real is not the true issue when it comes to this conversation. The real question is why I insist on living my life in the sort of obnoxious manner that I often do, acting like tomorrow is a  non-issue. I can easily err on the side of a consumer-minded glutton and I can consume like nobody’s business, even on the hottest of days. I need to have this conversation so I can be better.

Let’s say hypothetically that climate change is false. Does that somehow change the fact that most of the garbage dumps are in impoverished neighborhoods? That in Chicago, the only two coal-fired power plants in the city itself are both in minority neighborhoods? That my electronic waste still ends up in the hands of Ghana’s children or India’s poor?

The real issue is how my life impacts the poor and those who cannot help the fact that my trash is seeping into their groundwater. You do not have to believe in climate change to believe that this is not the way to live. Our moral compass should not rest in the hands of a scientific outcome. For those of us who are people of faith, the conversation is about more than just a few degrees. Show me a place in the scriptures where it says to be purposefully wasteful, where we are told to take what we can get and then dump it and run when we are finished.

No, the real issue is not how cold my feet are in January or what climate scientists did or did not do in the UK, or anywhere else for that matter. The real issue is asking myself if I, as a citizen of this planet, am living responsibly. Am I doing everything I can to make life better for others, for my own family, for the future? This is the real question, isn’t it? The one that impacts humanity rather than sparks a fierce debate.

Let’s dig in to the real issue, the one that is hard to face since (at least in my case) it convicts me and calls my whole life into question. Do I live wisely and well? This is what many of us running around in sustainable circles are asking. Not if the science is accurate (which is important), but is the trajectory of my very life accurate?

portrait-tracey-bianchiTracey Bianchi blogs about finding a saner, greener life from the heart of the Chicago suburbs. She wrote Green Mama: The Guilt-Free Guide to Helping You and Your Kids Save the Planet (Zondervan 2009) and blogs at traceybianchi.com.

Categories: Environment
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  • The so-called ClimateGate is a manufactured scandal. 3 errors or cases of changed data in a thousand (the actual proportion) does not a scandal make. And that was just in one climatology organization. The data is overwhelming. It was overt deception when some climate change denier bloggers focused on those three pieces of data and ignored the other 997 that didn't agree with their preconceived notions.
  • John,

    You ask: "What, then, do we 'do'with Paul?"

    I don't know. Jesus repeatedly upheld Mosaic Law
    (e.g., Matthew 5:17-19; Mark 10:17-22; Luke 16:17)
    as did the original apostles (Acts 10; Acts 15; Acts 21),
    whereas Paul disregarded it...except to tell women to
    keep silent in the churches!

    Secular scholar Keith Akers says if Paul's view prevails
    over Jesus, then the Old Testament becomes irrelevant.
    My friend Albert (a Catholic vegetarian in Michigan)
    disagrees, saying the Old Testament is "a foundation for
    orthodoxy."

    My friend Maria (an ex-Catholic turned Quaker) disagreed
    on slightly different grounds. Quoting Paul, "By no means!"
    she said the Old Testament shows us how we "got to
    where we are."

    The Protestant Bibles omit many books which Catholics
    consider sacred. On the other hand, Luther wanted to
    throw out the epistle of James, because James, the
    brother of Jesus, asserts that "faith without works is dead,"
    and this contradicted Luther's entire doctrine of salvation
    by faith alone. The Protestant Reformation was based
    almost entirely on the epistles of Paul.

    Keith Akers writes that Paul "downgraded" the Law of
    Moses for the gentiles; perhaps we can do the same
    with Paul's epistles for Christianity today?
  • I apologize for the length of my 'comments'! However,
    I disagree with your assertion that the subject matter is
    "only tangentially related." The subject at hand is climate
    care and creation care, and in this regard, veganism is
    direct action. Reverend Wallis, Sojourners, and the
    religious Left in general should take up the cause of
    animal rights.

    Since the mid-'90s, I've noticed that many on the
    religious Left (Rose Evans, Ruth Enero, Carol
    Crossed, Rachel MacNair, Brian Brackney, Al Fecko,
    Mary Krane Derr, Mary Rider, Bill Samuel, etc.) are
    already doing so...the Left is open to animal rights,
    whereas the right is not!

    The number of animals killed for food in the United
    States is 70 times larger than the number of animals
    killed in laboratories, 30 times larger than the number
    killed by hunters and trappers, and 500 times larger
    than the number of animals killed in animal pounds.

    A pamphlet put out by Compassion Over Killing says
    raising animals for food is one of the leading causes
    of both pollution and resource depletion today.
    According to a recent United Nations report: "Livestock's
    Long Shadow," raising chickens, turkeys, pigs, and other
    animals for food causes more greenhouse gas emissions
    than all the cars, trucks and other forms of transportation
    combined.

    Researchers from the University of Chicago similarly
    concluded that a vegetarian diet is the most energy
    efficient, and the average American does more to
    reduce global warming emissions by not eating
    animal products than by switching to a hybrid car.

    "If you want to make a statement, ride your bike to
    the farmer's market. If you want to reduce greenhouse
    gases, become a vegetarian," says James McWilliams,
    the author of Just Food, and an associate professor
    of history at Texas State University.

    The Bible supports the vegetarian way of life.
  • SamHamilton
    I appreciate your devotion to this cause, but this type of very long, only tangentially related post is best left to your personal blog.
  • I don't know. Jesus repeatedly upheld Mosaic Law (e.g., Matthew 5:17-19; Mark 10:17-22; Luke 16:17) as did the original apostles (Acts 10; Acts 15; Acts 21), whereas Paul disregarded it...except to tell women to keep silent in the churches!

    Secular scholar Keith Akers says if Paul's view prevails over Jesus, then the Old Testament becomes irrelevant. My friend Albert (a Catholic vegetarian in Michigan) disagrees, saying the Old Testament is "a foundation for orthodoxy."

    My friend Maria (an ex-Catholic turned Quaker) disagreed on slightly different grounds. Quoting Paul, "By no means!" she said the Old Testament shows us how we "got to where we are."

    The Protestant Bibles omit many books which Catholics consider sacred. On the other hand, Luther wanted to throw out the epistle of James, because James, the brother of Jesus, asserts that "faith without works is dead," and this contradicted Luther's entire doctrine of salvation by faith alone. The Protestant Reformation was based almost entirely on the epistles of Paul.

    Keith Akers writes that Paul "downgraded" the Law of Moses for the gentiles; perhaps we can do the same with Paul's epistles for Christianity today?
  • One widespread rationalization in Christian circles, often used to justify humanity's mistreatment of animals, is the erroneous belief that humans alone possess immortal souls, and only humans, therefore, are worthy of moral consideration. The 19th century German philosopher, Arthur Schopenhauer, condemned such a philosophy in his On the Basis of Morality.

    "Because Christian morality leaves animals out of account," wrote Schopenhauer, "they are at once outlawed in philosophical morals; they are mere 'things,' mere means to any ends whatsoever. They can therefore be used for vivisection, hunting, coursing, bullfights, and horse racing, and can be whipped to death as they struggle along with heavy carts of stone. Shame on such a morality that is worthy of pariahs, and that fails to recognize the eternal essence that exists in every living thing, and shines forth with inscrutable significance from all eyes that see the sun!"

    According to the Bible, animals have souls. Texts such as Genesis 1:21,24 are often mistranslated to read "living creatures." The exact Hebrew used in reference to animals throughout the Bible is "nephesh chayah," or "living soul." This is how the phrase has been translated in Genesis 2:7 and in four hundred other places in the Old Testament.

    God breathed the "breath of life" into man, and caused him to become a living soul. (Genesis 2:7) Animals have the same "breath of life" as do humans. (Genesis 7:15, 22) Numbers 16:22 refers to the Lord as "the God of spirits of all flesh." In Numbers 31:28, God commands Moses to divide up among the people the cattle, sheep, asses and human prisoners captured in battle and to give to the Lord "one soul of five hundred" of both humans and animals alike. Psalm 104 says God provides for animals and their ensoulment.

    "O Lord, how innumerable are Thy works; in wisdom Thou hast made them all! The earth is full of Thy well-made creations. All these look to Thee to furnish their timely feed. When Thou providest for them, they gather it. Thou openest Thy hand, and they are satisfied with good things. When Thou hidest Thy face, they are struck with despair. When Thou cuttest off their breath, in death they return to their dust. Thou sendest Thy Spirit and more are created, and Thou dost replenish the surface of the earth."

    Similarly, the apocryphal Book of Judith praises God, saying, "Let every creature serve You, for You spoke and they were made. You sent forth Your Spirit and they were created." Job 12:10 teaches that in God's hand "is the soul of every living thing, and the breath of all mankind."

    Ecclesiastes 3:19-20 says humans have no advantage over animals: "They all draw the same breath...all came from the dust, and to dust all return."

    The verse that immediately follows asks, "Who knows if the spirit of man goes upward, and the spirit of the beast goes down to the earth?" The exact Hebrew word for "spirit," "ruach," is used in connection with animals as well as humans. Ecclesiastes 12:7 concludes that "the spirit shall return unto God who gave it."

    This position was taken by Paul, who called himself an apostle to the gentiles. Paul spoke of God as the "giver of life and breath and all things to everyone." (Acts 17:25) In his epistle to the Romans 8:18-25, Paul wrote that the entire creation, and not just mankind, is awaiting redemption.

    Revelations 16:3 also refers to the souls of animals: "The second angel poured out his bowl upon the sea, so that it turned to blood as of a corpse, and every living soul that was in the sea died." The exact Greek word for soul, "psyche," was used in the original texts.

    English theologian Joseph Butler (1692-1752), a contemporary of John Wesley's, was born in a Presbyterian family, joined the Church of England, and eventually became a bishop and dean of St. Paul's. In his 1736 work, The Analogy of Religion, Bishop Butler became one of the first clergymen to teach the immortality of animal souls.

    "Neither can we find anything in the whole analogy of Nature to afford even the slightest presumption that animals ever lose their living powers, much less that they lose them by death," he wrote.

    The Reverend John George Wood (1827-89) was an eloquent and prolific writer on the subject of animals. A popular lecturer on the subject of natural history, he wrote several books as well, such as My Feathered Friends and Man and Beast--Here and Hereafter. Wood believed most people were cruel to animals because they were unaware that the creatures possessed immortal souls and would enjoy eternal life.

    One of the most scholarly studies on the issue of animal souls was undertaken by Elijah D. Buckner in his 1903 book The Immortality of Animals. He concluded: "...The Bible, without the shadow of a doubt, recognizes that animals have living souls the same as man. Most of the quotations given are represented as having been spoken by the Creator Himself, and he certainly knows whether or not He gave to man and lower animals alike a living soul, which of course means an immortal soul."

    Influenced by Aristotle, Augustine and Aquinas, the Church of Rome maintained for centuries that animals lack souls or divinity, even though such a doctrine contradicts many biblical passages. Previously, during the Synod of Macon (585 AD), the Church had debated whether or not women have souls! Women in the Western world (in the East, the situation is worse!) are finally being recognized as persons in every sense of the word--social, political and spiritual. Animals have yet to be given the same kind of moral consideration.

    Jewish writer Mark Matthew Braunstein writes in Radical Vegetarianism (1981):

    "Pope Innocent VIII of the Renaissance required that when witches were burned, their cats be burned with them; Pope Pius IX of the 19th century forbade the formation of an SPCA in Rome, declaring humans had no duty to animals; Pope Pius XII of World War II stated that when animals are killed in slaughterhouses or laboratories, '...their cries should not arouse unreasonable compassion any more than do red-hot metals undergoing the blows of the hammer;' and Pope Paul VI in 1972, by blessing a batallion of Spanish bullfighters, became the first Pope to bestow his benediction upon one cruelty even the Church had condemned.' "

    In Christianity and the Rights of Animals, the Reverend Andrew Linzey responds to the widespread Christian misconception that animals have no souls by taking it to its logical conclusion:

    "But let us suppose for a moment that it could be shown that animals lack immortal souls, does it follow that their moral status is correspondingly weakened? It is difficult to see in what sense it could be. If animals are not to be recompensated with an eternal life, how much more difficult must it be to justify their temporal sufferings?

    "If, for an animal, this life is all that he can have, the moral gravity of any premature termination is thereby increased rather than lessened...In short, if we invoke the traditional argument against animals based on soullessness, we are not exonerated from the need for proper moral justification.

    "Indeed, if the traditional view is upheld, the question has to be: How far can any proposed aim justify to the animal concerned what would seem to be a greater deprivation or injury than if the same were inflicted on a human being?"

    "Mark Twain remarked long ago that human beings have a lot to learn from the Higher Animals," writes Unitarian minister Gary Kowalski, in his 1991 book, The Souls of Animals. "Just because they haven't invented static cling, ICBM's, or television evangelists doesn't mean they aren't spiritually evolved."

    Kowalski's definition of "spiritually evolved" includes "the development of a moral sense, the appreciation of beauty, the capacity for creativity, and the awareness of one's self within a larger universe as well as a sense of mystery and wonder about it all. These are the most precious gifts we possess...

    "I am a parish minister by vocation," Kowalski explains. "My work involves the intangible and perhaps undefinable realm of spirit. I pray with the dying and counsel the bereaved. I take part in the joy of parents christening their newborns and welcoming fresh life into the world.

    "I occasionally help people think through moral quandries and make ethical decisions, and I also share a responsibility for educating the young, helping them realize their inborn potential for reverence and compassion. Week after week I stand before my congregation and try to talk about the greatest riddles of human existence. In recent years, however, I have become aware that human beings are not the only animals on this planet that participate in affairs of the spirit."

    Kowalski notes that animals are aware of death. They have a sense of their own mortality, and grieve at the loss of companions. Animals possess language, musical abilities, a sense of the mysterious, creativity and playfulness. Animals possess a sense of right and wrong; they are capable of fidelity, altruism, and even self-sacrifice.

    "Animals, like us, are microcosms," says Kowalski. "They too care and have feelings; they too dream and create; they too are adventuresome and curious about their world. They too reflect the glory of the whole.

    "Can we open our hearts to the animals? Can we greet them as our soul mates, beings like ourselves who possess dignity and depth? To do so, we must learn to revere and respect the creatures, who, like us, are a part of God's beloved creation, and to cherish the amazing planet that sustains our mutual existence.

    "Animals," Kowalski concludes, "are living souls. They are not things. They are not objects. Neither are they human. Yet they mourn. They love. They dance. They suffer. They know the peaks and chasms of being."
  • What, then, do we "do" with Paul?
  • That's my point: Paul is neither an apostle nor authoritative...so his views on animals and vegetarianism don't count.

    Jesus told his disciples to ALWAYS "pray without ceasing" (Luke 21:36), and Paul repeated these words to the gentiles (I Thessalonians 5:17). However, this is the only point on which Jesus and Paul agree.? Paul taught a completely different theology from that of Jesus and the original apostles.

    Jesus repeatedly spoke of God's tender care for the nonhuman creation (Matthew 6:26-30, 10:29-31; Luke 12:6-7, 24-28). Paul, on the other hand, in I Corinthians 9:9-10, asked scornfully, "Does God take care for oxen?" when referring to one of the commandments in Mosaic Law calling for the humane treatment of animals.

    Christians argue they are no longer under Mosaic Law, because Paul referred to his background as a former Pharisee and previous adherence to Mosaic Law (with its dietary laws and commandments calling for the humane treatment of animals) as "so much garbage." (Philippians 3:4-8)

    Nothing in the synoptic gospels suggests a break with Judaism. Jesus was called "Rabbi," meaning "Master" or "Teacher," 42 times in the gospels. Jesus' ministry was a rabbinic one. He went to the synagogue (Matthew 12:9), taught in the synagogues (Matthew 4:23, 13:54; Mark 1:39), expressed concern for Jairus, "one of the rulers of the synagogue" (Mark 5:36) and it "was his custom" to go to the synagogue (Luke 4:16).

    Jesus himself said, "Do not suppose I have come to abolish the Law and the prophets. I did not come to destroy but to fulfill...till heaven and earth pass away, not one jot or tittle pass from the Law till all is fulfilled. Whoever, therefore, breaks one of the least of these commandments and teaches men so shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven...unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven." (Matthew 5:17-20)

    Jesus also upheld the Torah in Luke 16:17: "And it is easier for heaven and earth to pass away than for the smallest portion of the Law to become invalid."

    Nor do these words refer merely to the Ten Commandments. Jesus meant the entire Torah: 613 commandments. When a man asked Jesus what he must do to inherit eternal life, Jesus replied, "You know the commandments." He quoted not just the Ten Commandments, but a commandment from Leviticus 19:13 as well: "Do not defraud." (Mark 10:17-22)

    Jesus' disciples were once accused by the scribes and Pharisees of violating rabbinical tradition (Matthew 15:1-2; Mark 7:5), but not biblical law. Jesus never says anywhere in the entire New Testament that the Law is abolished; this was Paul's theology.

    Sometimes Christians cite Matthew 7:12, where Jesus says "Do unto others..." and this "covers" the Law and the prophets. But Jesus was merely repeating in the positive what Rabbi Hillel taught a generation earlier. No one took Hillel's words to mean the Law had been abolished--why should we assume this of Jesus?

    If Jesus really came to abolish the Law and the prophets, Simon (Peter) would not have resisted a divine command to kill and eat both "clean" and "unclean" animals (Acts 10), nor would there have been a debate in the early church as to what extent the gentiles were to observe Mosaic Law (Acts 15). When Paul visited the church at Jerusalem, James and the elders told him all its members were "zealous for the Law," and they were worried because they heard rumors Paul was preaching against Mosaic Law (Acts 21). None of these events would have happened had Jesus really come to abolish the Law and the prophets.

    Paul says if anyone has confidence in the Law, "I am ahead of him."

    Would that mean Paul places himself ahead of Jesus, who said he did not come to abolish the Law and the prophets? Would that mean Paul places himself ahead of Jesus, who said whoever sets aside even the least of the Law's demands shall be called least in the kingdom of heaven (Matthew 5:17-19)?

    Would that mean Paul places himself ahead of Jesus, who taught that following the commandments of God is the only way to eternal life (Mark 10:17-22)? Would that mean Paul places himself ahead of Jesus who said that it is easier for heaven and earth to pass away than for the smallest portion of the Law to become invalid (Luke 16:17)?

    Paul may have regarded the Law as "so much garbage," but it should be obvious JESUS DIDN'T THINK THE LAW WAS "GARBAGE"!

    In The Story of Christian Origins, secular scholar Dr. Martin A. Larson (an atheist) notes further that Paul declares that his followers may even eat food offered to pagan idols (contradicting the resurrected Jesus in Revelation 2:14,20). Whereas Jesus honored women and found in them his most devoted followers, Paul never tires of proclaiming their inferiority.

    Christians believe in Paul, not Jesus. Bertrand Russell called Paul the "inventor" of Christianity.
  • vinzclortho
    C'mon VasuMurti! These are too long for the comment section. If you want to write an article, contact Sojourners.
  • So...if Paul is neither an apostle nor authoritative...why use him to plead your case?
  • Bungarra
    Re the snow in Northern Hemisphere, it has not been cooler in my part of the world. I would be very cautious about declaring the concept of AGW a myth. You cannot keep having record or close to record highs yet again without questioning. Climate does not listen to popular spin.
  • Of course we should take care of the earth. I would recycle, reuse, minimize, drive high mileage cars, etc., with or without AGW.

    But the post seems to be a false dichotomy. No one has said we should litter more, for example. The AGW scam has been exposed. Sadly, Al Gore & Co. put their financial interests before anything else and have set back real environmentalism. Why should anyone trust the Greens now?
  • From history, too, we learn that the earliest Christians were vegetarians as well as pacifists. For example, Clemens Prudentius, the first Christian hymn writer, in one of his hymns exhorts his fellow Christians not to pollute their hands and hearts by the slaughter of innocent cows and sheep, and points to the variety of nourishing and pleasant foods obtainable without blood-shedding.

    A stumbling block for some Christians is the apostle Paul's having referred to his vegetarian brethren as "weak." Paul taught that it is best to abstain from meat or from food offered to idols so as not to offend the "weaker" brethren. Paul repeatedly attacked idolatry. (Romans 1:23; I Corinthians 6:9-10; II Corinthians 6:16; Galatians 5:19-21) He recognized the immorality of accepting food offered to idols and pagan gods: "that which they sacrifice they are offering to demons and not to God, and I do not want you to have fellowship with demons." (I Corinthians 10:20) Yet Paul then proceeded to give his followers permission to eat food offered to pagan idols! "You may eat anything sold in the meat market without raising questions of conscience: for the earth is the Lord's and everything in it." (I Corinthians 10:14-33)

    Paul told his followers they need only abstain from such foods if it offends their "weaker" brethren. "For if someone sees you...sitting at the table in an idol temple, will not his conscience weak as it is, encourage him to eat food offered to idols?...If my eating causes my brother to stumble, I shall eat no meat forever, so that my brother will not be made to fall into sin." (I Corinthians 8:1-13)

    Not only does this contradict the Apostles' decree concerning gentile converts to Christianity (Acts 15), it contradicts the teachings of Jesus himself. In Revelations 2:14-16,20, the resurrected Jesus specifically instructs John to write to two churches that they not eat food offered to idols.

    Since Paul refers to Christians who abstain not just from meat, but from food offered to pagan idols as "weak," would his definition of "weak" not have included the resurrected Jesus (Revelations 2:14-16,20) as well? Paul's use of the word "weak" has been debated. According to Christian theologian Dr. Upton Clary Ewing, Paul used the word "weak" with a positive connotation. According to Paul, "God has chosen the weak things in the world to shame the strong." (I Corinthians 1:27)

    Describing his tribulations for the cause of Christ, being caught up in the heavenly sphres, and a revelation from Jesus, Paul wrote:

    "If I must boast, I shall boast of matters that show my weakness...I will boast, but not about myself--unless it be about my weakness...the Lord...he told me, 'my strength comes to perfection where there is weakness.' Therefore," Paul concluded, "I am happy to boast in my weaknesses...I delight, then, in weaknesses...for when I am weak, then I am strong." (II Corinthians 11:30, 12:1-10)

    Paul wrote further that Jesus "was crucified out of weakness, yet he lives through divine power, and we, too, are weak in him, but we shall live with him for your benefit through the power of God...We are happy to be weak when you are strong." (II Corinthians 13:4,9)

    Taken in this context, the word "weak" suggests complete dependence upon God.

    Admittedly, even if Paul did use the word "weak" with a positive connotation, it would not necessarily mean that it's wrong to eat meat (Genesis 9:3), but just that it's better to be a vegetarian (Genesis 1:29; Isaiah 11:6-9)

    The Reverend J. Todd Ferrier, founder of the Order of the Cross, wrote in 1903:

    "But Paul, great and noble man as he was, never was one of the recognized heads at Jerusalem. He had been a Pharisee of the Pharisees...He strove to be all things to all men that he might gain some. And we admire him for his strenuous endeavors to win the world for Christ. But no one could be all things to all men without running the great risks of most disastrous results...

    "But here as a further thought in connection with the teaching of the great Apostle an important question is forced upon our attention, which one of these days must receive the due consideration from biblical scholars that it deserves. It is this:

    "How is it that the gospel of Paul is more to many people than the gospel of those privileged souls who sat at the feet of Jesus and heard His secrets in the Upper Room?"

    Christian theologian Dr. Upton Clary Ewing writes:

    “With all due respect for the integrity of Paul, he was not one of the Twelve Apostles… Paul never knew Jesus in life. He never walked and prayed with Him as He went from place to place, teaching the word of God.”

    The great theologian Soren Kirkegaard, writing in the Journals, echoes the above sentiment:

    “In the teachings of Christ, religion is completely present tense: Jesus is the prototype and our task is to imitate him, become a disciple. But then through Paul came a basic alteration. Paul draws attention away from imitating Christ and fixes attention on the death of Christ, The Atoner. What Martin Luther, in his reformation, failed to realize is that even before Catholicism, Christianity had become degenerate at the hands of Paul. Paul made Christianity the religion of Paul, not of Christ. Paul threw the Christianity of Christ away, completely, turning it upside down, making it just the opposite of the original proclamation of Christ.”

    The eminent theologian Ferdinand Christian Baur, in his Church History of the First Three Centuries, wrote:

    “What kind of authority can there be for an ‘apostle’ who, unlike the other apostles, had never been prepared for the apostolic office in Jesus’ own school but had only later dared to claim the apostolic office on the basis on his own authority? The only question comes to be how the apostle Paul appears in his Epistles to be so indifferent to the historical facts of the life of Jesus…He bears himself but little like a disciple who has received the doctrines and the principles which he preaches from the Master whose name he bears.”

    Dr. Albert Schweitzer, winner of the 1952 Nobel Peace Prize, wrote in his Quest for the Historical Jesus and his Mysticism of Paul:

    “Paul…did not desire to know Christ…Paul shows us with what complete indifference the earthly life of Jesus was regarded…What is the significance for our faith and for our religious life, the fact that the Gospel of Paul is different from the Gospel of Jesus?…The attitude which Paul himself takes up towards the Gospel of Jesus is that he does not repeat it in the words of Jesus, and does not appeal to its authority…The fateful thing is that the Greek, the Catholic, and the Protestant theologies all contain the Gospel of Paul in a form which does not continue the Gospel of Jesus, but displaces it.”

    William Wrede, in his excellent book Paul, informs us:

    “The obvious contradictions in the three accounts (given by Paul in regard to his conversion) are enough to arouse distrust…The moral majesty of Jesus, his purity and piety, his ministry among his people, his manner as a prophet, the whole concrete ethical-religious content of his earthly life, signifies for Paul’s Christology nothing whatever…The name ‘disciple of Jesus’ has little applicability to Paul…Jesus or Paul: this alternative characterizes, at least in part, the religious and theological warfare of the present day.”

    Rudolf Bultman, one of the most respected theologians of the 20th century, wrote in his Significance of the Historical Jesus for the Theology of Paul:

    “It is most obvious that Paul does not appeal to the words of the Lord in support of his… views. When the essential Pauline conceptions are considered, it is clear that Paul is not dependent on Jesus. Jesus’ teaching is—to all intents and purposes—irrelevant for Paul.”

    Secular scholar Keith Akers writes in his as of yet unpublished manuscript, Broken Thread, The Fate of the Jewish Followers of Jesus in Early Christianity:

    "The 'orthodox' response to vegetarianism has been somewhat contradictory...The objection to meat consumption has been taken as evidence of heresy when Christians have been faced with outsiders; however, vegetarianism met with a kinder reception among the monastic communities...Vegetarianism does attain a certain status even in orthodox circles.

    "Indeed, a list of known vegetarians among the church leaders reads very much like a Who's Who in the early church. Peter is described as a vegetarian in the Recognitions and Homilies. Hegesippus, quoted by Eusebius, said that James (the brother of Jesus) was a vegetarian and was raised as a vegetarian. Clement of Alexandria thought that Matthew was a vegetarian...

    "According to Eusebius, the apostles--all the apostles, and not just James--abstained from both meat and wine, thus making them vegetarians and teetotalers, just like James. Clement of Alexandria, Origen, Basil, Gregory of Nanziance, John Chrysostom, and Tertullian were all probably vegetarians, based on their writings...they themselves are evidently vegetarian and can be counted on to say a few kind words about vegetarianism. On the other hand, there are practically no references to any Christians eating fish or meat before the council of Nicaea.

    "The rule of Benedict forbade eating any four-legged animals, unless one was sick. Columbanus allowed vegetables, lentil porridge, flour, and bread only, at all times, even for the sick. A fifth-century Irish rule forbids meat, fish, cheese, and butter at all times, though the sick, elderly, travel-weary, or even monks on holidays may eat cheese or butter, but no one may ever eat meat.

    "The Carthusians were especially strict about vegetarianism. The origin of their order is related by the story of St. Bruno and his companions, who on the Sunday before Lent are sitting before some meat and are debating whether they should eat meat at all.

    "During the debate, numerous examples of vegetarians among their monastic predecessors are mentioned--the Desert Fathers, Paul (the Hermit), Antony, Hilarion, Macharius, and Arsenius, are all cited as vegetarian examples. After much discussion, they fall asleep--and remain asleep for 45 days, waking up when Archbishop Hugh shows up on Wednesday of Holy Week! When they wake up, the meat miraculously turns to ashes, and they fall on their knees and determine never to eat meat again.

    "It is true that the church rejected the requirement for vegetarianism, following the dicta of Paul. However, it is interesting under these circumstances that there are so many vegetarians. In fact, outside of the references to Jesus eating fish in the New Testament, there are hardly any references to any early Christians eating meat.

    Thus vegetarianism was practiced by the apostles, by James the brother of Jesus, Clement of Alexandria, Origen, Basil, Gregory of Nanziance, John Chrysostom, Tertullian, Bonaventure, Arnobius, Cassian, Jerome, the Desert Fathers, Paul (the Hermit), Antony, Hilarion, Machrius, Columbanus, and Aresenius--but not by Jesus himself!

    "It is as if everyone in the early church understood the message except the messenger. This is extremely implausible. The much more likely explanation is that the original tradition was vegetarian, but that under the pressure of expediency and the popularity of Paul's writings in the second century, the tradition was first dropped as a requirement and finally dropped even as a desideratum."

    In her 2004 book, Vegetarian Christian Saints: Mystics, Ascetics & Monks, Jewish scholar Dr. Holly Roberts (she has a Master's degree in Christian theology) documents the lives and teachings of over 150 canonized vegetarian saints:

    St. Anthony of Egypt; St. Hilarion; St. Macarius the Elder; St. Palaemon; St. Pachomius; St. Paul the Hermit; St. Marcian; St. Macarius the Younger; St. Aphraates; St. James of Nisibis; St. Ammon; St. Julian Sabas; St. Apollo; St. John of Egypt; St. Porphyry of Gaza; St. Dorotheus the Theban; St. Theodosius the Cenobiarch; St. Sabas; St. Fugentius of Ruspe; St. Gerasimus; St. Mary of Egypt; St. Dositheus; St. Abraham Kidunaja; St. John the Silent; St. Theodore of Sykeon; St. Lups of Troyes; St. Lupicinus; St. Romanus; St. Gudelinis; St. Liphardus; St. Maurus of Glanfeuil; St. Urbicius; St. Senoch; St. Hospitius; St. Winwaloe; St. Kertigan; St. Fintan; St. Molua; St. Amatus; St. Guthlac; St. Joannicus; St. Theodore the Studite; St. Lioba; St. Euthymius the Younger; St. Luke the Younger; St. Paul of Latros; St. Antony of the Caves of Kiev; St. Theodosius Pechersky; St. Fantinus; St. Wulfstan; St. Gregory of Makar; St. Elphege; St. Theobald of Provins; St. Stephen of Grandmont; St. Henry of Coquet; St. William of Malavalle; St. Godric; St. Stephen of Obazine; St. William of Bourges; St. Humility of Florence; St. Simon Stock; St. Agnes of Montepulciano; St. Laurence Justinian; St. Herculanus of Piegaro; St. Francis of Assisi; St. Clare of Assisi; St. Aventine of Troyes; st. Felix of Cantalice; St. Joseph of Cupertino; St. Benedict; St. Bruno; St. Alberic; St. Robert of Molesme; St. Stephen Harding; St. Gilbert of Sempringham; St. Dominic; St. John of Matha; St. Albert of Jerusalem; St. Angela Merici; St. Paula; St. Genevieve; St. David; St. Leonard of Noblac; St. Kevin; St. Anskar; St. Ulrich; St. Yvo; St. Laurence O'Toole; St. Hedwig; St. Mary of Onigines; St. Elizabeth of Hungary; St. Ivo Helory; St. Philip Benizi; St. Albert of Trapani; St. Nicholas of Tolentino; St. Rita of Cascia; St. Francis of Paola; St. John Capistrano; St. John of Kanti; St. Peter of Alcantara; St. Francis Xavier; St. Philip Neri; St. Mary Magdalen of Pazzi; St. Jean-Marie Vianney; St. Basil the Great; St. Jerome; St. Ephraem; St. Peter Damian; St. Bernard; St. Catherine of Siena; St. Robert Bellarmine; St. Peter Celestine; St. Olympias; St. Publius; St. Malchus; St. Asella; St. Sulpicius Severus; St. Maxentius; St. Monegundis; St. Paul Aurelian; St. Coleman of Kilmacduagh; St. Bavo; St. Amandus; St. Giles; St. Silvin; St. Benedict of Aniane; St. Aybert; St. Dominic Loricatus; St. Richard of Wyche; St. Margaret of Cortona; St. Clare of Rimini; St. Frances of Rome; St. James de la Marca; St. Michael of Giedroyc; St. Mariana of Quito; St. John de Britto; St. Callistratus; St. Marianus; St. Brendon of Clonfert; St. Kieran (Carian); St. Stephen of Mar Saba; St. Anselm; St. Martin de Porres; St. Procpius; St. Boniface of Tarsus; St. Serenus.

    In the (updated) 1986 edition of A Vegetarian Sourcebook, Keith Akers similarly observes: "But many others, both orthodox and heterodox, testified to the vegetarian origins of Christianity. Both Athanasius and his opponent Arius were strict vegetarians. Many early church fathers were vegetarian, including Clement of Alexandria, Tertullian, Heironymus, Boniface, and John Chrysostom.

    "Many of the monasteries both in ancient times and at the present day practiced vegetarianism...The requirement to be vegetarian has been diluted considerably since the earliest days, but the practice of vegetarianism was continued by many saints, monks, and laymen. Vegetarianism is at the heart of Christianity."

    It is said that St. Francis of Assisi (1182-1226) bought two lambs from a butcher and gave them the coat on his back to keep them warm; and that he bought two fish from a fishwoman and threw them back into the water. He even paid to ransom lambs that were being taken to their death, recalling the gentle Lamb who willingly went to slaughter (Isaiah 53:7; John 1:29) to pay the ransom of sinners.

    "Be conscious, O man, of the wondrous state in which the Lord God has placed you," instructed Francis in his Admonitions (4), "for He created and formed you to the image of His beloved Son--and (yet) all the creatures under heaven, each according to its nature, serve, know, and obey their Creator better than you." St. Francis felt a deep kinship with all creatures. He called them "brother" and "sister," knowing they came from the same Source as himself.

    Francis revealed his fraternal love for the animal world during Christmas time 1223: "If I ever have the opportunity to talk with the emperor," he explained, "I'll beg him, for the love of God and me, to enact a special law: no one is to capture or kill our sisters the larks or do them any harm. Furthermore, all mayors and lords of castles and towns are required to scatter wheat and other grain on the roads outside the walls so that our sisters the larks and other birds might have something to eat on so festive a day.

    "And on Christmas Eve, out of reverence for the Son of God, whom on that night the Virgin Mary placed in a manger before the ox and the ass, anyone having an ox or an ass is to feed it a generous portion of choice fodder. And, on Christmas Day, the rich are to give the poor the finest food in abundance."

    Francis removed worms from a busy road and placed them on the roadside so they would not be crushed under human traffic. Once when he was sick and almost blind, mice ran over his table as he took his meals and over him while he slept. He regarded their disturbance as a "diabolical temptation," which he met with patience and restraint, indicating his compassion towards other living creatures.

    St. Francis was once given a wild pheasant to eat, but he chose instead to keep it as a companion. On another occasion, he was given a fish, and on yet another, a waterfowl to eat, but he was moved by the natural beauty of these creatures and chose to set them free.

    "Dearly beloved!" said Francis beginning a sermon after a severe illness, "I have to confess to God and you that...I have eaten cakes made with lard."

    The Catholic Encyclopedia comments on this incident as follows: "St. Francis' gift of sympathy seems to have been wider even than St. Paul's, for we find no evidence in the great Apostle of a love for nature or for animals...

    "Francis' love of creatures was not simply the offspring of a soft sentimental disposition. It arose from that deep and abiding sense of the presence of God. To him all are from one Father and all are real kin...hence, his deep sense of personal responsibility towards fellow creatures: the loving friend of all God's creatures."

    Francis taught: "All things of creation are children of the Father and thus brothers of man...God wants us to help animals, if they need help. Every creature in distress has the same right to be protected."

    According to Francis, a lack of mercy towards animals leads to a lack of mercy towards men: "If you have men who will exclude any of God's creatures from the 'shelter' of compassion and pity, you will have men who will deal likewise with their fellow men."

    Roman Catholic Cardinal John Henry Newman (1801-90), wrote in 1870 that "cruelty to animals is as if a man did not love God." On another occasion, he asked:

    "Now what is it that moves our very heart and sickens us so much at cruelty shown to poor brutes? I suppose this: first, that they have one us no harm; next, that the have no power whatever of resistance; it is the cowardice and tyranny of which they are the victims which make their sufferings so especially touching...there is something so very dreadful, so satanic, in tormenting those who have never harmed us and who cannot defend themselves; who are utterly in our power."

    Cardinal Newman compared injustices against animals to the sacrifice, agony, and death of Christ upon the cross:

    "Think of your feelings and cruelty practiced upon brute animals and you will gain the sort of feeling which the history of Christ's cross and passion ought to excite within you. And let me add, this is in all cases one good use to which you may turn any...wanton and unfeeling acts shown towards the...animals; let them remind you, as a picture of Christ's sufferings. He who is higher than the angels, deigned to humble Himself even to the state of the brute creation."

    According to contemporary Benedictine monk, Brother David Steindl-Rast:

    "...the survival of our planet depends on our sense of belonging---to all other humans, to dolphins caught in dragnets, to pigs and chickens and calves raised in animal concentration camps, to redwoods and rainforests, to kelp beds in our oceans, and to the ozone layer."

    In a sermon preached in York Minster, September 28, 1986, John Austin Baker, the Bishop of Salisbury, England, attacked the overcrowded confinement methods of raising and killing animals for food ("factory farming"), choosing as his example, the treatment of chickens:

    "Is there any credit balance for the battery hen, denied almost all natural functioning, all normal environment, lapsing steadily into deformity and disease, for the whole of her existence?" he asked. "It is in the battery shed and the broiler house, not in the wild, that we find the true parallel to Auschwitz. Auschwitz is a purely human invention."

    In a 1991 article entitled “Hunting: What scripture Says,” Rick Dunkerly of Christ Lutheran Church observes:

    “There are four hunters mentioned in the Bible: three in Genesis and one in Revelation. The first hunter is named Nimrod in Genesis 10:8-9. He is the son of Cush and founder of the Babylonian Empire, the empire that opposes God throughout scripture and is destroyed in the Book of Revelation. In Micah 5:6, God’s enemies are said to dwell in the land of Nimrod. Many highly reputable evangelical scholars such as Barnhouse, Pink and Scofield regard Nimrod as a prototype of the anti-Christ.

    “The second hunter is Ishmael, Abraham’s ‘son of the flesh’ by the handmaiden, Hagar. His birth is covered in Genesis 16 and his occupation in 21:20. Ishmael’s unfavorable standing in scripture is amplified by Paul in Galatians 4:22-31.

    “The third hunter, Esau, is also mentioned in the New Testament. His occupation is contrasted with his brother (Jacob) in Genesis 25:27. In Hebrews 12:16 he is equated with a ‘profane person’ (KJV). He is a model of a person without faith in God. Again, Paul elucidates upon this model unfavorably in Romans 9:8-13, ending with the paraphrase of Malachi 1:2-3: ‘Jacob have I loved, but Esau have I hated.’

    “The fourth hunter is found in Revelation 6:2, the rider of the white horse with the hunting bow. Scholars have also identified him as the so-called anti-Christ. Taken as a group, then, hunters fare poorly in the Bible. Two model God’s adversary and two model the person who lives his life without God.

    “In scripture,” notes Dunkerly, “the contrast of the hunter is the shepherd, the man who gently tends his animals and knows them fully. The shepherds of the Bible are Abel, Jacob, Joseph, Moses and David. Beginning in the 23rd Psalm, Jesus is identified as ‘the Good Shepherd.’

    “As for hunting itself, both the Psalms and Proverbs frequently identify it with the hunter of souls, Satan. His devices are often called ‘traps’ and ‘snares,’ his victims ‘prey.’ Thus, in examining a biblical stance on the issue of hunting, we see the context is always negative, always dark in contrast to light...premeditated killing, death, harm, destruction. All of these are ramifications of the Fall. When Christ returns, all of these things will be ended...

    “Of all people,” Dunkerly concludes, “Christians should not be the destroyers. We should be the healers and reconcilers. We must show NOW how it will be THEN in the Peaceable Kingdom of Isaiah 11:6 where ‘the wolf shall lie down with the lamb...and a little child shall lead them.’

    "We can begin now within our homes and churches by teaching our children respect and love for all of God’s creation...”

    Rose Evans, a pro-life Episcopalian and editor and publisher of Harmony: Voices for a Just Future, a "consistent-ethic" periodical on the religious Left, says there are more Christian vegetarians than Jewish vegetarians. Yet some people still react to the idea of Christian vegetarianism as though it were an oxymoron.

    "Every year," says Reverend Andrew Linzey, author of Christianity and the Rights of Animals, "I receive hundreds of anguished letters from Christians who are so distressed by the insensitivity to animals shown by mainstream churches that they have left them or are on the verge of doing so...The time is long overdue to take the issue of animal rights to the churches...

    "I derive hope from the Gospel preaching that the same God who draws us to such affinity and intimacy with suffering creatures declared that reality on a Cross in Calvary. Unless all Christian preaching has been utterly mistaken, the God who becomes incarnate and crucified is the one who has taken the side of the oppressed and the suffering of the world--however the churches may actually behave."
  • Translation:

    Because the emperor has been revealed to be nude...let's change the subject. That way, we don't have to talk about the decades of deceit, the billions (trillions?) wasted..we can just stamp Jesus on it.

    Am I wrong?
  • RN4kids
    So because the Bible tells us the future of this earth, does that mean that we are "free" as you say, to go ahead and pollute and destroy it for all? Some how I really don't think even in our fallen world, that is quite what God has in mind. What about stewardship? Sorry to have to say it, but your comment comes across as very greedy and self centered.
  • ckgmail writes:

    Thy kingdom come, thy will be done, on earth, as it is in heaven." Let's see, which environmentalist was it that said that?

    The Green Bible could say it better than I!

    According to the Bible, God intended the entire human race to follow a vegetarian diet (Genesis 1:29). Paradise is vegetarian. Rashi (Rabbi Solomon von Isaac, 1030-1105), the famous Jewish Bible commentator, taught that "God did not permit Adam and his wife to kill a creature and to eat its flesh. Only every green herb shall they all eat together." Ibn Ezra and other Jewish biblical commentators agree.

    According to the Talmud, "Adam and many generations that followed him were strict flesh-abstainers; flesh-foods were rejected as repulsive for human consumption." Although man was made in God's image and given dominion over all creation (Genesis 1:26-28), these verses do not justify humans killing animals and devouring them, because God immediately proclaims He created the plants for human consumption. (Genesis 1:29)

    In a letter to Pope John Paul II, challenging him on the issue of animal experimentation, Dr. Michael Fox of the Humane Society argued that the word "dominion" is derived from the original Hebrew word "rahe" which refers to compassionate stewardship, instead of power and control. Parents have dominion over their children; they do not have a license to kill, torment or abuse them. The Talmud (Shabbat 119; Sanhedrin 7) interprets "dominion" to mean animals may be used for labor.

    Man was made in God's image (Genesis 1:26) and told to be vegetarian (Genesis 1:29). "And God saw all that He had made and saw that it was very good." (Genesis 1:31) Complete and perfect harmony. Everything in the beginning was the way God wanted it. Vegetarianism was part of God's initial plan for the world.

    "It appears that the first intention of the Maker was to have men live on a strictly vegetarian diet," writes Rabbi Simon Glazer, in his 1971 Guide to Judaism. "The very earliest periods of Jewish history are marked with humanitarian conduct towards the lower animal kingdom...It is clearly established that the ancient Hebrews knew, and perhaps were the first among men to know, that animals feel and suffer pain."

    After the Flood, God revised His commandment against flesh-eating. Human beings, since eating of the forbidden fruit, seemed incapable of obedience on this issue. One Jewish writer comments, "Only after man had proven unfit for the high moral standard given at the beginning, was meat made a part of the humans' diet."

    It is important to note that before the Flood, when humans were vegetarian, lifespans were measured in terms of centuries. Adam, for example, lived to be 930 years old. Seth (Adam's son) lived to 912. Enoch (Seth's son) to at least 905. Kenan (Enoch's son) lived to 910, all the way up to Methuselah, who lived for 969 years. After the Flood, when flesh-eating was permitted, human lifespans were reduced to decades. Abraham, for example, lived to be only 175. Genesis 1:29-31 was a blessing; Genesis 9:2-4, a curse.

    A Jewish legend says Moses was found to be righteous by God through his shepherding. While Moses was tending his sheep of Jethro in the Midian wilderness, a young kid ran away from the flock. Moses ran after it until he found the kid drinking by a pool of water. Moses approached the kid and said, "I did not know that you ran away because you were thirsty; now, you must be tired." So Moses placed the animal on his shoulders and carried him back to the flock. God said, "Because thou has shown mercy in leading the flock, thou will surely tend My flock, Israel."

    In his essay, "The Dietary Prohibitions of the Hebrews," Jean Soler finds in the Bible at lest two times when an attempt was made to try the Israelites out on a vegetarian diet. During the period of exodus from Egypt, the Hebrews lived entirely on manna. They had large flocks which they brought with them, but never touched.

    The Israelites were told that manna "is the bread which the Lord has given you to eat." (Exodus 16:5) For forty years in the desert, the Israelites lived on manna (Nehemiah 9:15,21). The apocryphal Wisdom of Solomon (16:20) calls manna the food of the angels. Manna is described as a vegetable food, like "coriander seed" (Numbers 11:7), tasting like wafers and honey (Exodus 16:31).

    On two separate occasions, however, the men rebelled against Moses because they wanted meat. The meat-hungry Hebrews lamented, "Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots." God ended this first "experiment in vegetarianism" through the miracle of the quails.

    A second "experiment in vegetarianism" is suggested in the Book of Numbers, when the Hebrews lament once again, "O that we had meat to eat." (Numbers 11:4) God repeated the miracle of the quails, but this time with a vengeance: "And while the flesh was between their teeth, before it was even chewed, the wrath of the Lord was kindled against the people, and He struck them down with a great plague." (Numbers 11:33)

    The site where the deaths took place was named "The Graves of Lust." (Numbers 11:34; Deuteronomy 12:20) The quail meat was called "basar ta'avah," or "meat of lust." The Talmud (Chulin 84a) comments that: "The Torah teaches a lesson in moral conduct, that mean shall not eat meat unless he has a special craving for it, and shall eat it only occasionally and sparingly." Here, according to Soler, as in the story of the Flood, "meat is given a negative connotation. It is a concession God makes to man's imperfection."

    In his excellent A Guide to the Misled, Rabbi Shmuel Golding explains the orthodox Jewish position concerning animal sacrifices: "When G-d gave our ancestors permission to make sacrifices to Him, it was a concession, just as when He allowed us to have a king (I Samuel 8), but He gave us a whole set of rules and regulations concerning sacrifice that, when followed, would be superior to and distinct from the sacrificial system of the heathens."

    Some biblical passages denounce animal sacrifice (Isaiah 1:11,15; Amos 5:21-25). Other passages state that animal sacrifices, not necessarily incurring God's wrath, are unnecessary (I Kings 15:22; Jeremiah 7:21-22; Hosea 6:6; Hosea 8:13; Micah 6:6-8; Psalm 50:1-14; Psalm 40:6; Proverbs 21:3; Ecclesiastes 5:1).

    Sometimes meat-eating Christians cite Isaiah 1:11, where God says, "I am full of the burnt offerings..." They say the word "full" implies God accepted the sacrifices. However, in Isaiah 43:23-24, God says: "You have not honored Me with your sacrifices...rather you have burdened Me with your sins, you have wearied Me with your iniquities." This suggests, as Moses Maimonides taught and Rabbi Shmuel Golding confirms above, that "the sacrifices were a concession to barbarism."

    In the Talmud (Eruvin 100b), Rabbi Yochanon teaches, "Even if we had not been given the Torah, we still would have learned modesty from the cat, honesty from the ant, chastity from the dove, and good manners from the rooster. Thus, the animals should be honored."

    According to the Talmud (Shabbat 77b), the entire creation is to be respected: "Thou thinkest that flies, fleas, mosquitos are superfluous, but they have their purpose in creation as a means of a final outcome...Of all that the Holy One, Blessed be He, created in His world, he did not create a single thing without purpose."

    The Talmud (Avodah Zorah 18b) also forbids association with hunters. Rabbi Ezekiel Landau (1713-93) was once asked by a man if he could hunt on his large estate. The rabbi replied:

    "In the Torah the sport of hunting is imputed only to fierce characters like Nimrod and Esau, never to any of the patriarchs and their descendants...I cannot comprehend how a Jew could even dream of killing animals merely for the pleasure of hunting...When the act of killing is prompted by that of sport, it is downright cruelty."

    The Talmud (Gittin 62a) further teaches that one should not own a domestic or wild animal or even a bird if he cannot properly care for it. Although there is no general rule forbidding animal cruelty, so many commandments call for humane treatment, the talmudic rabbis explicitly declared compassion for animals to be biblical law (Shabbat 128b).

    According to the Talmud (Shabbat 151b), "He who has mercy on his fellow creatures obtains mercy for himself." The first century Jewish historian Josephus described mercy as the underlying principle of all Jewish laws. These laws, he says, do not ignore the animals: "Ill treatment of a brute beast is with us a capital crime."

    There is considerable evidence within the Bible suggesting God's plan is to restore His Kingdom on earth and return mankind to vegetarianism. Rabbi Abraham Isaac Kook, the Chief Rabbi of prestate Israel, wrote: "It is inconceivable that the Creator who had planned a world of harmony and a perfect way for man to live should, many thousands of years later, find that this plan was wrong."

    Rabbi Kook believed the concession to eat meat (Genesis 9:3) was never intended to be a permanent condition. In his essay, "A Vision of Peace and Vegetarianism," he asked: "...how can it be that such a noble and enlightened moral position (Genesis 1:29) should pass away after it once has been brought into existence?"

    Rabbi Kook cited the messianic prophecies (Isaiah 11:6-9), in which the world is again restored to a vegetarian paradise. The Bible thus begins and ends in a Kingdom where slaughter is unknown, and identifies the one anointed by God to bring about this Kingdom as "Mashiach," or the Messiah. Humanity's very beginning in Paradise and destiny in the age of the Messiah are vividly depicted as vegetarian. "In that future state," taught Rabbi Kook, "people's lives will no longer be supported at the expense of the animals." Isaiah (65:25) repeats his prophecy again. This is God's plan.

    Rabbi Kook taught that because humans had an insatiable desire to kill animals and eat their flesh, they could not yet be returned to a moral standard which calls for vegetarianism. Kook regarded Deuteronomy 12:15,20 ("Thou mayest slaughter and eat...after all the desire of thy soul,") as poetically misleading. He translated this Torah verse as: "because you lust after eating meat...then you may slaughter and eat."

    In his book Judaism and Vegetarianism, Dr. Richard H. Schwartz notes that God's blessings to man throughout the Bible are almost entirely vegetarian: products of the soil, seeds, sun and rain. (e.g., Deuteronomy 8:7-9; Isaiah 30:20,23; Nehemiah 9:25)

    In their book, The Nine Questions People Ask About Judaism, Dennis Prager and Rabbi Telushkin explain: "Keeping kosher is Judaism’s compromise with its ideal vegetarianism. Ideally, according to Judaism, man would confine his eating to fruits and vegetables and not kill animals for food."

    Along with the concession to eat meat, many laws and restrictions were given. Rabbi Kook taught that the reprimand implied by these regulations is an elaborate apparatus designed to keep alive a sense of reverence for life, with the aim of eventually leading people away from their meat-eating habit. This idea is echoed by Jewish Bible commentator Solomon Efraim Lunchitz, author of K’lee Yakar:

    "What was the necessity for the entire procedure of ritual slaughter? For the sake of self-discipline. It is far more appropriate for man not to eat meat; only if he has a strong desire for meat does the Torah permit it, and even this only after the trouble and inconvenience necessary to satisfy his desire. Perhaps because of the bother and annoyance of the whole procedure, he will be restrained from such a strong and uncontrollable desire for meat."

    A similar statement was made by a modern rabbi, Pinchas Peli:

    "Accordingly, the laws of kashrut come to teach us that a Jew’s first preference should be a vegetarian meal. If however, one cannot control a craving for meat, it should be kosher meat which would serve as a reminder that the animal being eaten is a creature of God, that the death of such a creature cannot be taken lightly, that hunting for sport is forbidden, that we cannot treat any living thing callously, and that we are responsible for what happens to other beings (human or animal) even if we did not personally come into contact with them."

    In the face of cultural assimilation, Rabbi Robert Gordis does not believe the dietary laws will be maintained by Jews today in their present form. He suggests that vegetarianism, a logical conclusion of Jewish teaching, would effectively protect the kosher tradition: "Vegetarianism offers an ideal mode for preserving the religious and ethical values which kashrut was designed to concretize in human life."

    In his 1987 book, Food For the Spirit: Vegetarianism and the World Religions, writer Steven Rosen makes a well-reasoned case for Jewish vegetarianism, concluding:

    "...even if one considers the process of koshering to be legitimate, it is an obvious burden placed upon the Jewish people, perhaps in the hope that they will give up flesh-foods altogether. If eating meat is such a detailed, long, and drawn-out process, why not give it up entirely?"

    The late Rabbi Isaac ha-Levi Herzog once predicted that "Jews will move increasingly to vegetarianism out of their own deepening knowledge of what their tradition commands...Man’s carnivorous nature is not taken for granted or praised in the fundamental teachings of Judaism...A whole galaxy of central rabbinic and spiritual leaders...has been affirming vegetarianism as the ultimate meaning of Jewish moral teaching."

    Keith Akers notes that "Compassion for animals is firmly rooted in Judaism," and concludes in his chapter on the Jewish tradition in A Vegetarian Sourcebook (1983): "Judaism does not unequivocally condemn meat eating as a sin. But a strong case can be made that Judaism does revere vegetarianism as an ethical ideal. All Jews are enjoined to have respect and compassion for animals...Jews would have absolutely no problem in becoming vegetarians, while still remaining loyal to their religion."

    In the July/August 1997 issue of Humane Religion, in an article entitled "Jews, Christians and Hunting", the late Reverend J.R. ("Regina") Hyland, writes:

    "Aside from the identity of the promised Messiah, Christian interpretations of the Hebrew scriptures rely heavily on Jewish sources. The biblical heroes of Judaism are the heroes of Christendom; the enemies of the Chosen People are seen as the enemies of God by Christians as well as Jews. And the historical background, as well as the significance of specific scriptures expounded by Jewish scholars, is accepted by their Christian counterparts.

    "But there is a glaring exception to this reliance on Jewish sources and commentaries. When it comes to the matter of hunting, there is a wide divergence between Jewish and Christian tradition.

    "The traditional Jewish abhorrence of hunting begins with commentaries on the man called Nimrod...The rabbis castigated him for this activity, and linked it to the general degeneracy of his character...(Jewish) commentators who castigate Nimrod have little use for that other biblical hunter, Esau, who ate the animals that he killed...But this ongoing, pervasive condemnation of hunting within Jewish tradition had no parallel among Christians. In fact, Christianity had increasingly supported the cruelty which vented itself in hunting...And because the churches and their clerics coveted...support...they blessed this slaughter of the innocent.

    "The Christian voices that were raised in protest against the wanton murder of animal beings were ignored. Even the repugnance towards hunting and hunters that was encoded in Catholic Canon Law, was ignored. "Esau was a hunter because he was a sinner; and in the Holy scriptures we do not find a single holy man being a hunter." (from the Corpus Juris Canonici. Rome, 1582.)

    Jesus taught his disciples to pray for the coming of God's kingdom (Matthew 6:9-10), the kingdom of peace, in which the entire world is restored to a vegetarian paradise (Genesis 1:29; Isaiah 11:6-9). Recalling Psalm 37:11, he blessed the meek, saying they would inherit the earth. (Matthew 5:5) The kingdom of God belongs to the gentle and kind (Matthew 5:7-9) Christians are to "Be merciful, just as your Father is also merciful." (Luke 6:36) Those who take up the sword must perish by the sword. (Matthew 26:52)

    Jesus repeatedly spoke of God's tender care for the nonhuman creation (Matthew 6:26-30, 10:29-31; Luke 12:6-7, 24-28). Jesus taught that God desires "mercy and not sacrifice." (Matthew 9:10-13, 12:6-7; Mark 2:15-17; Luke 5:29-32) The epistle to the Hebrews 10:5-10 suggests that Jesus did not come to abolish the Law and the prophets (which Paul, and not Jesus, regarded as "so much garbage"), but only the institution of animal sacrifice, as does Jesus' cleansing the Temple of those who were buying and selling animals for sacrifice and his overturning the tables of the moneychangers in the Temple. (Matthew 21:12-14; Mark 11:15-17; Luke 19:45-46; John 2:14-17)

    Jesus not only repeatedly upheld Mosaic Law (Matthew 5:17-19; Mark 10:17-22; Luke 16:17), he justified his healing on the Sabbath by referring to commandments calling for the humane treatment of animals.

    When teaching in one of the synagogues on the Sabbath, Jesus healed a woman who had been ill for eighteen years. He justified his healing work on the Sabbath by referring to biblical passages calling for the humane treatment of animals as well as their rest on the Sabbath. "So ought not this woman, being a daughter of Abraham...be loosed from this bond on the Sabbath?" Jesus asked. (Luke 13:10-16)

    On another occasion, Jesus again referred to Torah teaching on "tsa'ar ba'alei chayim" or compassion for animals to justify healing on the Sabbath. "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?" (Luke 14:1-5)

    Jesus compared saving sinners who had gone astray from God's kingdom to rescuing lost sheep. He recalled a Jewish legend about Moses' compassion as a shepherd for his flock.

    "For the Son of Man has come to save that which was lost. What do you think? Who among you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it?

    "And when he has found it," Jesus continued, "he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors saying to them, 'Rejoice with me, for I have found my sheep which was lost!'

    "I say to you, likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance...there is joy in the presence of the angels of God over one sinner who repents." (Matthew 18:11-13; Luke 15:3-7,10)

    "The compassionate, sensitive heart for animals is inseparable from the proclamation of the Christian gospel," writes the Reverend Andrew Linzey in Love the Animals. "We have lived so long with the gospel stories of Jesus that we frequently fail to see how his life and ministry identified with animals at almost every point.

    "His birth, if tradition is to be believed, takes place in the home of sheep and oxen. His ministry begins, according to St. Mark, in the wilderness 'with the wild beasts' (1:13). His triumphal entry into Jerusalem involves riding on a 'humble' ass (Matthew 21). According to Jesus, it is lawful to 'do good' on the Sabbath, which includes the rescuing of an animal fallen into a pit (Matthew 12). Even the sparrows, literally sold for a few pennies in his day, are not 'forgotten before God.' God's providence extends to the entire created order, and the glory of Solomon and all his works cannot be compared to that of the lilies of the field (Luke 12:27).

    "God so cares for His creation that even 'foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay his head.' (Luke 9:58) It is 'the merciful' who are 'blessed' in God's sight and what we do to 'the least' of all we do to him. (Matthew 5:7, 25:45-46) Jesus literally overturns the already questionable practice of animal sacrifice. Those who sell pigeons have their tables overturned and are put out of the Temple (Mark 11:15-16). It is the scribe who sees the spiritual bankruptcy of animal sacrifice and the supremacy of sacrificial love that Jesus commends as being 'not far from the Kingdom of God.' (Mark 12:32-34)

    "It is a loving heart which is required by God, and not the needless bloodletting of God's creatures," concludes Reverend Linzey. "We can see the same prophetic and radical challenge to tradition in Jesus' remarks about the 'good shepherd' who, unlike many in his day, 'lays down his life for the sheep.' (John 10:11)"

    In Christianity and the Rights of Animals, Reverend Linzey finds two justifications for a Christian case for vegetarianism:

    "The first is that killing is a morally significant matter. While justifiable in principle, it can only be practically justified where there is real need for human nourishment. Christian vegetarians do not have to claim that it is always and absolutely wrong to kill in order to eat. It could well be that there were, and are, some situations n which meat-eating was and is essential in order to survive. Geographical considerations alone make it difficult to envisiage life in Palestine at the time of Christ without some primitive fishing industry. But the crucial point is that where we are free to do otherwise the killing of Spirit-filled individuals requires moral justification. It may be justifiable, but only when human nourishment clearly requires it, and even then it remains an inevitable consequence of sin.

    "The second point," Linzey explains, "is that misappropriation occurs when humans do not recognize that the life of an animal belongs to God, not to them. Here it seems to me that Christian vegetarianism is well-founded. For while it may have been possible in the past to rear animals with personal care and consideration for their well-being and to dispatch them with the humble and scrupulous recognition that their life should only be taken in times of necessity, such conditions are abnormal today."

    Jesus insisted upon the moral standards given by God in the beginning (Matthew 5:31-32, 19:3-9; Mark 10:2-12; Luke 16:18), and this did not go unnoticed by early church fathers such as St. Jerome.

    St. Jerome (AD 340-420) wrote to a monk in Milan who had abandoned vegetarianism:

    "As to the argument that in God’s second blessing (Genesis 9:3) permission was given to eat flesh—a permission not given in the first blessing (Genesis 1:29)—let him know that just as permission to put away a wife was, according to the words of the Saviour, not given from the beginning, but was granted to the human race by Moses because of the hardness of our hearts (Matthew 19:1-12), so also in like manner the eating of flesh was unknown until the Flood, but after the Flood, just as quails were given to the people when they murmured in the desert, so have sinews and the offensiveness been given to our teeth.

    "The Apostle, writing to the Ephesians, teaches us that God had purposed that in the fullness of time he would restore all things, and would draw to their beginning, even to Christ Jesus, all things that are in heaven or that are on earth. Whence also, the Saviour Himself in the Apocalypse of John says, ‘I am the Alpha and Omega, the beginning and the end.’ From the beginning of human nature, we neither fed upon flesh nor did we put away our wives, nor were our foreskins taken away from us for a sign. We kept on this course until we arrived at the Flood.

    "But after the Flood, together with the giving of the Law, which no man could fulfill, the eating of flesh was brought in, and the putting away of wives was conceded to hardness of heart...But now that Christ has come in the end of time, and has turned back Omega to Alpha...neither is it permitted to us to put away our wives, nor are we circumcised, nor do we eat flesh."

    St. Jerome was responsible for the Vulgate, or Latin version of the Bible, still in use today. He felt a vegetarian diet was best for those devoted to the pursuit of wisdom. He once wrote that he was not a follower of Pythagoras or Empodocles "who do not eat any living creature," but concluded, "And so I too say to you: if you wish to be perfect, it is good not to drink wine and eat flesh."
  • Guest
    "Do you know why the people of the United States of America do more to help the poor around the world than any other nation. It's because of our freedom to create wealth for individuals who then give it away. "

    You are right on the money with this comment! Unfortunately, you are posting it on a site where most bloggers view that concept (and the U.S. for that matter) as evil, mean-spirited, the root cause of global warming, etc, etc, etc.
  • Charles Kiker
    "Thy kingdom come, thy will be done, on earth, as it is in heaven." Let's see, which environmentalist was it that said that?
  • fundamentalist
    "...garbage dumps are in impoverished neighborhoods? That in Chicago, the only two coal fired power plants in the city itself are both in minority neighborhoods?"

    Concern for the environment is good, but there the methods you use to solve them may make problems worse. Look at these two examples. They're both government actions that ignore property rights. Then look at Nature Conservancy, a nonprofit that buys land and makes it private property, not state-owned. Anyone can pollute state-owned property, but no one can pollute Nature Conservancy's property. Private property is the best protections for the environment.

    "That my electronic waste still ends up in the hands of Ghana’s children or India’s poor?"

    Now that is a legitmate state concern. Why aren't the governments of those nations protecting the health of their children?
  • pcnot4me
    Actually the real issue is are we going to let our freedoms and standard of living be stolen based on the false assumption of climate change...formerly known as the artist called global warming.

    Because the things that the global warming crowd wants to force down our throats destroys our economy. Things like $7 per gallon gas, cap and and trade, light bulb taxes etc. When the economy suffers the poor suffer as well as the rest of us.

    Do you know why the people of the United States of America do more to help the poor around the world than any other nation. It's because of our freedom to create wealth for individuals who then give it away.

    So the question becomes why would we unnecessarily destroy our economy and way of giving based on hyped,flawed,and manipulated science. Especially when the Bible already tells us the future of this earth.
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