Ancient Teaching ☦ Pan-Orthodox Concern for Animals

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Ancient Teaching~~
In this section we attempt to bring an anamnesis of an earlier theological understanding of the interconnectedness of creation which is loved and protected by God. Hitherto Orthodoxy has not elaborated an Eastern Orthodox theology for animals because of a lack of relevant teachings but rather, that for various reasons Eastern Orthodox scholars have not engaged with the theme. This website aims to redress this lack of engagement. We shall use extracts from several sources including, Nellist, C. Eastern Orthodox Christianity and Animal Suffering: Ancient Voices in Modern Theology and Krueger, F. A Cloud of Witness: The Deep Ecological Legacy of Christianity.

St. John Chrysostom [347 – 407]

Love for the creatures

The saints are exceedingly loving and gentle to mankind, and even to the beasts… Surely, we ought to show them great kindness and gentleness for many reasons, but, above all, because they are of the same origin as ourselves. Homily XXXIX:35 Commentary on Epistle to the Romans

From creation, learn to admire the Lord

From the creation, learn to admire the Lord! And if any of the things which you see exceed your comprehension, and you are not able to find the reason for its existence, then for this reason, glorify the Creator that the wisdom of His works surpasses your own understanding.

On the Statutes 12, no.7

God’s dispensation of creation

Mark the wise dispensation of God… He has made certain things common, as the sun, air, earth and water, the sky, the sea, the light, the stars, whose benefits are dispensed equally to all as brethren…. And mark, that concerning things that remain common there is no contention but all is peaceable. But when one attempts to possess himself of anything, to make it his own, then contention is introduced, as if nature herself were indignant. Homilies on I Timothy

Creation as a means of knowing God

One way of coming to knowledge of God is that which is provided by the whole of creation; and another, no less significant, is that which is offered by conscience, the whole of which is expounded upon at great length, showing how you have a self-taught knowledge of what is good and what is not so good, and how conscience urges all this upon you from within. Two teachers, then, are given you from the beginning, creation and conscience. Neither of them has voice to speak out; yet they teach men in silence. Homilies on Hannah

St John Cassian [357? – 435]

On knowing God from creation

God is not only to be known in His blessed and incomprehensible being, for this is something which is reserved for His saints in the age to come. He is also to be known from the grandeur and beauty of His creatures, from His providence which governs the world day by day, from His righteousness and from wonders which He shows to His saints in each generation…When we consider that He numbers the raindrops, the sand of the sea and the stars of heaven, we are amazed at the grandeur of His nature and His wisdom. On the Holy Fathers of Sketis, The Philokalia, Vol. 1, 1979, no.97.

A rule for self-control

A clear rule for self-control handed down by the Fathers is this: stop eating while you are still hungry and do not continue until you are satisfied. When the Apostle said ‘Make no provision to fulfil the desires of the flesh’ (Romans 13:14), he was not forbidding us to provide for the needs of life; he was warning us against self-indulgence…self-esteem and pride…..

On the eight vices. The Philokalia, Vol.1, London, 1979, no.74.

Adhering to limits of consumption

We should remain within the limits imposed by our basic needs and strive with all our power not to exceed them. For once we are carried a little beyond these limits in our desire for the pleasures of life, there is no criterion by which to check our onward movement, since no bounds can be set to that which exceeds the necessary…Once a man has passed beyond the limits of his natural needs, as he grows more materialistic, he wants to put jam on his bread; and to water he adds a modicum of wine required for his health, and then the most expensive vintages. He does not rest content with essential clothing… Ascetic Discourses, Philokalia, Vol. 1, pg. 246.

Excess consumption is contrary to nature

The man who does not set limits on consumption acquires vessels of finer quality, of gold and silver…What need is there to say more about such ostentation…All this is contrary to nature…The animals remain within the boundaries of nature, not altering what God has ordained; but we, who have been honoured with the power of intelligence, have completely abandoned His original ordinance. Do animals demand a luxury diet? Do they not prefer the original simplicity, eating the herbs of the field, content with whatever is at hand. In this way they diminish sexual lust and do not inflame their desires. Ascetic Discourses

A proper diet as God intended

All this is contrary to nature, for the Creator has ordained the same natural way of life for both us and the animals. “Behold,” says God to man, “I have given you every herb of the field, to serve as food for you and for the beasts.” Thus we have been given a common diet with the animals; but if we use our powers of invention to turn this into something extravagant, shall we not rightly be judged more intelligent than they?

http://panorthodoxconcernforanimals.org/orthodox-teaching/ancient-teaching