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A Loving and Compassionate God.

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A LOVING AND COMPASSIONATE GOD

It is not our intention to discuss the history of the interpretation of Genesis[1] but we can restate the Patristic consensus that Genesis is a theological revelation of God. [2] This is crucially important for the subject of animal suffering; for the health of the planet and for human salvation. The traditional teaching is that we as Image are to grow and develop into the Likeness of God.  We achieve this through participation in the loving and compassionate nature of God which is evidenced in the reflection of these qualities in our daily lives.

We can also state that the early Church Fathers had no reason to offer a systematic theological view on the position of animal suffering, for Church history informs us that they were far too concerned with fighting the many heresies of their times, developing the various tenets of Christian doctrine and establishing a universal interpretation of Scripture which focused on the role of humankind in God’s creation. This does not mean that they were indifferent to the rest of Creation. Biblical and Patristic commentary is pregnant with material which can be used to formulate a universal, compassionate and merciful theology that specifically helps us understand our relationship with animals and our treatment of them. To help us achieve this we can focus our attention on some common themes within Patristic biblical exegesis:

God is in loving relationship with His Creation;

God is both transcendent and immanent in and through all of His creation.

God is the source of all goodness and virtue;

God created all beings to live in harmony, peace and free of violence and suffering;

God created human creatures in the Image of a loving and compassionate God;

We as Image should strive to reflect the Archetype in our lives.

We can be confident that Patristic commentary teaches us that God creates in order to be known and to share His Love with His Creation. The Fathers also confirm the biblical teachings outlined in the first chapter of Genesis which acknowledge that all created beings are blessed, given the ‘breath of life’ and described by God as good and very good:

Then God said, “Let the waters bring forth creatures having life, and let birds fly above the earth across the face of heaven’s firmament. It was so.  Thus God made great sea creatures and every living thing that moves with which the waters abounded, according to their kind, and every winged bird according to its kind.  God saw that it was good.  God blessed them, saying “Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on earth.” (Gn, 1:20-22)…Then God said, “Let the earth bring forth the living creature according to its kind: the quadrupeds, the creeping things, and the wild animals of the earth according to their kind.” It was so. So God made the wild animals of the earth according to their kind, the cattle according to their kind, and all the creeping things on earth according to their kind.  God saw that it was good.” (Gn. 1:24-25) 

In Genesis 9: 9-17, we also learn that God extends His spiritual blessings by bestowing His Covenant to flourish on all created beings and it would appear that just in case we do not understand this message, He repeats this Covenant seven times in eight verses. This emphasis by repetition must surely be of significance, particularly as it extends beyond the Fall and is therefore relevant for discussions on animal suffering and human salvation.

In addition to God’s blessings of life and flourishing, we are also taught that in His providential care, all created beings were given provisions and instructions to eat a diet which is free from all violence – the vegetarian/vegan diet.  This we are taught indicates the peaceable, violence-free nature of the original and ideal relationship between all of God’s created beings:

Then God said, “Behold, I have given you every seed-bearing herb that sows seed on the face of all the earth, and every tree whose fruit yields seed: to you [humans] it shall be for food.  I also give every green plant as food for all the wild animals of the earth, for all the birds of heaven, and for everything that creeps on the earth in which is the breath of life.” It was so. Then God saw everything He had made, and indeed, it was very good…” (Gn 1:29-31). 

Importantly, the instruction to eat a diet free of violence is both a revelation of God’s preference and the diet most suited to our original nature. In later articles, we shall examine the animal-food based diet, the suffering experienced by animals involved in producing that diet and the human and environmental harm it causes.

In Genesis chapters seven and eight there is again evidence of an equivalence of care and protection from harm in God’s desire to save a remnant of each animal species from the Flood. Importantly, this includes animals that we believe are of little or no use to us but are nonetheless, important to God. This should, at the very least, bring into question any philosophy or theology which teaches that everything was created solely for the human creature.

Saint Athanasius summarises the traditional Patristic teachings outlined above:

[The Logos] extends [its] power everywhere, illuminating all things visible and invisible, containing and enclosing them in [itself], [giving] life and everything, everywhere, to each individually and to all together creating an exquisite single euphonious harmony.[3]

These are the structural dynamics within which we first comprehend a loving and compassionate God and the essential goodness of all created beings, who were and will again, share a violence-free, harmonious existence.

References:

[1] For more information see, Bouteneff, P. Beginnings: Ancient Christian Readings of the Biblical Creation Narratives. Grand Rapids, Michigan: Baker Academic (2008).

[2] For more information see, Papavassiliou, V. (2013) Theology of Genesis [online] available at: http://gocas.org/index.php?option=com_content&view=article&catid=39%3Alessons-in-orthodox-faith&id=113%3A280112-the-theology-of-genesis&Itemid=114.

[3] Thomson, Robert W., ed. Athanasius: Contra Gentes and De Incarnatione. Oxford: Clarendon Press, (1971) p. 115.

A Big Thank You…

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A big thank you to our friends Marina Robb and Daryle Booth for helping us begin this site and to Peter Sofocleous at digital-mosaic.co.uk, for his invaluable help in transferring material from the original site.

Another big thank you goes to Lyudmylla Smirnova, who  is translating the articles/pages into Russian and Dimitris Salapatas, who is creating a Facebook page for the site.  In order to further embrace the new medium of communication, I have started a twitter account – see Dr. Christine Nellist @orthodoxanimals.

We also wish to thank Fr Joseph Skinner and Gregory Bridge from the Russian church in Romford, Essex, who are informing their parishioners of our work.

With love to all who help and support us,

Dr. Chris

 

The Death of a Companion Animal

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The Death of a Companion Animal

I write this brief article as we prepare once again for the day when we give permission for the veterinarian to end the life of a beloved pet.  This will signify almost the end of a 13 year long journey which started in Cyprus when Katie, a six week old puppy, was abandoned outside our home in Pervolia. We already had two rescue dogs from our time in Chile and whilst my first inclination was to ask the Nicosia Dog shelter to take her, when we learnt they had an outbreak of Parvo-virus, we decided to keep her. This will be the third time in three years that we have endured this experience, for our two rescues from Chile in 2002 – Humboldt and Ingrid, died in 2015 and 2016 respectively. I say almost the end because once her life has ended, there begins the final phase – that of mourning her death.  It is the recognition of the need to mourn for a companion animal that results in this article.

Last year I discussed with a Greek friend and psychologist, the pain I suffered when one of our pets died . She surprised me when stating that the inability to mourn and grieve for a companion animal was one reason for depression in a significant number of her patients. In her experience, the repression of grief was worst among those who identified as Christians. This repression arose soon after individuals expressed their grief, only to be dismissed with comments such as ‘it’s just a dog’ or cat, which was viewed as a belittling of the individual and a dismissal of their animal’s life as insignificant and irrelevant.  For some, the grief is internalised and gives rise to depression.  There would seem to be both an opportunity for academic research in this area but also the need to raise the subject for discussion.

In my research I have both early and contemporary Orthodox commentary from senior theologians on a number of issues and whilst this subject has not as yet been discussed, certain comments from Patristic sources may guide us.  For example, St. Irenaeus informs us that ‘among the “all things” our world must be embraced’[1]; St. Athanasius, states that ‘nothing in Creation had gone astray in its notions of God, save the human being only’[2], whilst the Psalms, the poetry of St Ephrem and St. Gregory Nazianzen and our liturgical texts inform us of a type of ‘knowing’ where all creatures recognise and worship God. [3] In contemporary commentary we are taught that everything that lives is ‘Holy and therefore, the way we treat animals is directly relevant to our living of the Christian Life’[4]; that animals should be treated with ‘reverence and respect[5] and that whilst humans are at the top of a hierarchical scale, ‘this is not to denigrate the rest of creation.  They are God’s Creation and we must respect that and treat them respectfully’.[6] Bishop Isaias teaches that

  • If you are a good Christian you will love the animals and they will love you back and there are many books showing this through the lives of the early Saints as I said before. You cannot find a Holy man who has mistreated animals.[7]

It would seem entirely Orthodox therefore to grieve for the loss of a companion animal who, for example, may have been a long-term member of the family; the only close companion of the owner; or who may have been the last link with the earlier death of a partner or child. Regardless of the reason, for many there appears to be a genuine need to grieve. There is also the need for us to show compassion to our human friend, relative or member of our congregation in this situation.

Teachings which indicate that we are to treat animals with respect when they are alive would seem to lead us to the conclusion that we are also to be mindful of them when they die.  This mindfulness may take many forms. Some owners may feel that once their animal is dead, that they can be disposed of by their vet or any other method, whilst others may wish to bury their animals in their garden. Some might also like a prayer of thanksgiving in remembrance of their animal’s love, friendship and loyalty.  Some non-Orthodox theologians have provided prayers for this ceremony[8] yet whilst Orthodoxy offers prayers for sick animals[9] there does not appear to be prayers to bring comfort to owners at the death of their companion animals. It was for this reason that Fr. Simon combined prayers from the Orthodox prayer book with an element from the Linzey text[10] in order to provide the theological context of praising God for the life of their animal. Let us know your thoughts.

Prayer at the death of companion animals

Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3)                                                            Glory to the Father and to the Son and to the Holy Spirit, now and ever, and to the ages of ages.  Amen.

O God of all spirits and of every flesh, everything that has breath praises you both in this world and the next.  Heaven is full of the sounds of creaturely voices in a great cacophony of praise and thanksgiving.  Day and night your creatures praise you, without ceasing and with joy.

In your all-encompassing mercy, O God, we now commit the life of this our beloved friend and companion (name) to eternal fellowship with you.Create within us a spirit of gratitude for the life of (name) Give rest, O God, to (name) who lived among us and gave us freely of (his/her) love.

 Holy Father, your Son Jesus Christ taught us that not one sparrow is forgotten in your sight. We ask therefore for you to provide a place of green pasture where (his/her) praises will be heard in your presence and where (he/she) shall be free from suffering and pain.

God our Creator, hear our prayer and let our praise unite with those in heaven into one long song of eternal thanksgiving:

Glory to You, O Christ our God, the source and destiny of all living things.                                      Glory to You, O Christ our God, Who bears the wounds of all suffering creatures.                            Glory to You, O Christ our God, Who transforms all suffering into joy.

St. John saw the new heaven and earth; a place without pain, sorrow or crying;                            for the same God who creates, is the same God who reconciles and                                    redeems all creation.

            Glory to You, O Christ our God and Saviour of the Universe:                                                                              in Christ shall all be made alive.

Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3)                                                                   Glory to the Father and to the Son and to the Holy Spirit, now and ever, and to the ages of ages.

Amen.

Editor’s note

This morning, permission was given to end the life of our beloved dog Katie. May she rest in peace.

References:

[1] Irenaeus, Against Heresies 2:2:5.

[2] Athanasius, On the Incarnation of the Word 43:3.

[3] E.g., Ephrem the Syrian, Nineteen Hymns on the Nativity of Christ in the Flesh, 13:27 CANNPNF2-13;  Hymn to the God  St. Gregory Nazianzen: Selected Poems (4th Ed.) McGuckin, J. (Trans.) Oxford: SLG Press.(2005)

[4] Ware, Met. K. Oxford interview 2014.

[5] Ibid.

[6] Isaias, Bishop.  Interview, Tamasou & Orinis, Cyprus. (2014)

[7] Ibid.

[8] Linzey, Prof. Rev. A. Animal Rites: Liturgies of Animal Care, London: SCM Press.(1999) 

[9] Prayer of St. Modestos,  Mikron Euchologion i Hagiasmatarion, p. (1984:297)

[10] With Prof. Linzey’s permission.

Met. Kallistos of Diokleia – Brief Biography & Bibliography

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The Most Reverend Kallistos (Ware), Metropolitan of Diokleia (Born Timothy Ware in Bath, Somerset, England at 1934) is an auxiliary bishop of the Ecumenical Patriarchate in Great Britain.

Metropolitan Kallistos was educated at Westminster School (to which he had won a scholarship) and Magdalen College, Oxford, where he took a Double First in Classics as well as reading Theology.

In 1958, at the age of 24, he embraced the Orthodox Christian faith (having been raised Anglican), traveling subsequently throughout Greece, spending a great deal of time at the Monastery of St. John the Theologian in Patmos.
He also frequented other major centres of Orthodoxy such as Jerusalem and Mount Athos. In 1966, he was ordained to the priesthood and was tonsured as a monk, receiving the name Kallistos.

In the same year, he became a lecturer at Oxford, teaching Eastern Orthodox Studies, a position which he held for 35 years until his retirement. In 1970, he was appointed to a Fellowship at Pembroke College, Oxford, and in 1982, he was consecrated to the episcopacy as an auxiliary bishop with the title Bishop of Diokleia, appointed to serve as the assistant to the bishop of the Ecumenical Patriarchate’s Orthodox Archdiocese of Thyateira and Great Britain. Despite his elevation, Bp Kallistos remained in Oxford and carried on his duties both as the parish priest of the Oxford Greek Orthodox community and as a lecturer at the University.

Since his retirement in 2001, Met. Kallistos has continued to publish and to give lectures on Orthodox Christianity, travelling widely. Until recently, he was the chairman of the board of directors of the Institute for Orthodox Christian Studies in Cambridge. He is the chairman of the group Friends of Orthodoxy on Iona. He is the Chairman of the Anglican-Orthodox Theological Dialogue. On 31st March 2007 he was elevated to Metropolitan.

Met. Kallistos is perhaps best known as the author of the book The Orthodox Church, published when he was a layman in 1963 and subsequently revised several times. More recently, he produced a companion volume, The Orthodox Way. But his most substantial publications have emerged from his translation work. Together with G. E. Palmer and Philip Sherrard), he has undertaken to translate the Philokalia (four volumes of five published to date); and with Mother Mary he produced the Lenten Triodion and Festal Menaion.

Writings

A partial bibliography:

  • Ware, K. (1971a) ‘The Value of the Material Creation’ Sobernost 6 (3): 154-165.
  • (1971b) ‘The Mystery of God and Man in St. Symeon the New Theologian’ Sobornost, 6.4 (1971):227-36.
  • (1973) ‘Scholasticism and Orthodoxy: Theological Method as a Factor in the Schism.’ Eastern Churches Review 5.1 (1973): 16-27.
  • (1977) ‘Separated from All and United to All: The Hermit Life in the Christian East’ in, Allchin, A. M. (Ed.) Solitude and Communion. Oxford: Fairacres Publications, pp. 30-47.
  • (1983) ‘Wolves and Monks: Life on the Holy Mountain Today.’ Sobornost 5.2 (1983): 56-68.
  • (1986) ‘The Human Person as an Icon of the Trinity’ Sobornost 8.2 (1986): 6-23.
  • (1987) ‘Spirit, Church, Eucharist’ The Franciscan, 29.2 (1987): 77-84.
  • (1991a) ‘The Spirituality of the Philokalia’ Sobornost 13.1 (1991): 6-24.
  • (1991b) ‘Tradition, the Bible and the Holy Spirit’ Epiphany, II.2 (1991): 7-16.
  • [1992](1995a) (Rev. Ed.) The Orthodox Way Crestwood, NY: SVSP.
  • (1995b) ‘The Way of the Ascetics: Negative of Affirmative?’ in, Wimbush, V. L. & Valantasis, R. (Eds) Asceticism Oxford: OUP, pp. 3-15.
  • (1996a)  How Are We Saved? The Understanding of Salvation in the Orthodox Tradition Minneapolis, MN: Light and Life.
  • (1996b) ‘In the Image and Likeness: The Uniqueness of the Human Person’ in, Chirban, J. T. (Ed.) Personhood: Orthodox Christianity and the Connection Between Body, Mind, and Soul Westport, CN: Bergin & Garvey, pp. 1-13.
  • (1996c) ‘Lent and the Consumer Society’ in, Walker, A. & Carras, C. (Eds) Living Orthodoxy in the Modern World London: SPCK. pp. 64-84.
  • (1997a) [1993] The Orthodox Church. London: Penguin.
  • (1997b) Through the Creation to the Creator Ecotheology 2. (1997):8-30.
  • (1997c) ‘We Must Pray for All: Salvation according to St. Silouan’ Sobornost 19.1 (1997): 34-51.
  • (1997d) ‘My Helper and My Enemy: The Body in Greek Christianity’ in, Coakley, S. (Ed.) Religion and the Body. Cambridge: Cambridge University Press, pp. 90-110.
  • (1999a) ‘The Soul in Greek Christianity’ in, James, M. & Crabbe, C. (Eds) From Soul to Self. London & New York: Routledge, pp. 49-69.
  • (1999b) ‘Kenosis and Christ-Like Humility according to Saint Silouan’ Sobornost 21.2: 21-31.
  • (2000) ‘Go Forth in Peace’ in, Communion (May 2000): I-7.
  • (2001a) The Inner Kingdom: The Collected Works, Vol. 1 Crestwood, NY: SVSP.
  • (2001b) ‘The Light that Lightens Everyone: The Knowledge of God Among Non-Christians according to the Greek Fathers and St. Innocent’ in, Greek Orthodox Theological Review, 44: 557-64.
  • (2001c) ‘It Is Time For The Lord To Act: The Divine Liturgy as Heaven on Earth’ Sobornost 23.1 (2001): 7-22.
  • (2005a) Ecological Crisis, Ecological Hope: The Orthodox Vision of Creation. Orthodoxy in America Lecture, Bronx, NY: Fordham University. [Online] Available at: http://www.fordham.edu/downloads/file/2078/kallistos_lecture.
  • (2006) ‘The Unity of Scripture and Tradition: An Orthodox Approach’ in, McCosker, P. (Ed.) What is it that Scripture Says? Essays in Biblical Interpretation and Reception in Honour of Henry Wansbrough OSB London: T & T Clarke, pp. 231-246.
  • (2008) ‘How To Read The Bible’ in, The Orthodox Study Bible Dallas: Thomas Nelson, pp. 1757-1766.
  • (2011) ‘Sobornost and Eucharistic Ecclesiology: Aleksei Khomiakov and his successors’ International Journal for the Study of the Christian Church, 11(2–3): 216–35.
  •  (2012) ‘Orthodox theology today: trends and tasks’, International Journal for the Study of the Christian Church, 12:2: 105-121.
  • (2014) Compassion for Animals in the Orthodox Church, International Conference on Religion and Animals, St. Stephen’s House, Oxford, UK. 21-23rd July. Contact Prof. A. Linzey, Oxford Centre for Animal Ethics, 91, Iffley Road, Oxford, OX4 1EG,  depdirector@oxfordanimalethics.com. 

He has also co-authored, edited, and translated many other works.

Animals in Orthodox Iconography

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An Icon is being developed for the theme of animal suffering by Aidan Hart.  It will be displayed here once complete.  In the meantime i have added some others and Fr Andreas will give us more information in the not too distant future. The first, is a mosaic and taken from the garden of Kykkos Metochion in Nicosia, Cyprus.  If you have others please send them through to me at panorthodoxconcernforanimals@gmail.com.

Christ overlooking Adam’s naming of the animals.