Author: swithrowking

Animal Welfare, Animal Rights, or a Third Way

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Animal suffering matters. But what is our duty as God’s image-bearers in response to their suffering?

Animal welfare

A coalition of evangelicals have agreed on a few points, set out in an Evangelical Statement on Responsible Care for Animals, launched as part of a national campaign called Every Living Thing. The statement is accompanied by an explanatory essay that expounds on the rationale and scriptural context behind each of the statement’s assertions. The statement makes important claims, including that animals belong to God and have value to God independent of their use to humans. It is a decidedly pro-animal-welfare document, meaning that it states that animals are intended for human use, including for human consumption, but that it is our responsibility to treat them with mercy and refrain from cruelty.

Animal rights proponents might view the statement with some skepticism. Is it absurd to talk about mercifully eating a fellow creature of God? Is it really possible to avoid cruelty in the production of animal products?

Animal welfare advocates and animal rights advocates appear to agree on at least one thing: Animals aren’t ours. On its website, animal rights organization People for the Ethical Treatment of Animals (PETA) states: “Supporters of animal rights believe that animals have an inherent worth—a value completely separate from their usefulness to humans.” Compare that to one of the evangelical statements: “We understand from Scripture that … God has given all animals the breath of life, that He sustains them, that they belong ultimately to Him, and that He has declared them ‘good,’ indicating they have value to Him independent of human use.”

Despite this common ground, there are significant differences between an “animal welfare” and “animal rights” mindset.

Animal rights

The PETA statement quoted above goes on to say, “We believe that every creature with a will to live has a right to live free from pain and suffering … Only prejudice allows us to deny others the rights that we expect to have for ourselves.” The praxis of animal rights is, in my view, righteous: Acknowledge the inherent worth of every living creature and make choices to reduce our contribution to their suffering. But here’s where the philosophy of animal rights diverges, I believe, from our call as followers of Christ.

I belong to a few groups on Facebook that provide an opportunity for me to interact with folks who share my various interests, including back-of-the-pack running, the TV show The West Wing, and Christian vegans and vegetarians. A woman who belongs to one of the latter groups posted a question about eating eggs. She knows that eating eggs from farms likely contributes to suffering; even if hens don’t live in battery cages or aren’t crammed into massive, filthy warehouses, they all end up on one slaughter line or another. Her question generated a firestorm of comments, too many of which were teeming with vitriol, judgment, and condemnation. “You can’t call yourself a VEGAN if you eat eggs,” internet-screamed some commenters. Others quipped, “Please stop promoting WELFARISM on this page for vegans.” “Either you’re vegan or not; either you’re Christian or not,” said another. The consensus among commenters was that consuming any animal products promotes and perpetuates not only a cruel industry but also the false idea that animals are here for us to consume. Only a few of the respondents pointed out that no person is able to live a life completely free from harm. It was a depressing display from a group that purports to promote compassion, and it reinforced the negative stereotypes of both vegans and Christians as hysterical and self-righteous.

Right there on Facebook was a modern reflection of the struggles over food purity laws that distracted and divided the early church, and what Christian ethicist and theologian Stanley Hauerwas argues comes from our attachment to “rights.”

“For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit. The one who thus serves Christ is acceptable to God and has human approval. Let us then pursue what makes for peace and for mutual upbuilding” (Rom. 14:17-19).

Hauerwas says, “…for Christians, the moral life is to be seen as a journey through life sustained by fidelity to the cross of Christ, which brings a fulfillment no law can ever embody.” We Christians today are still distracted and divided by who is in and who is out, by labels other than “child of God,” and by whether our brother or sister is abiding by whatever set of rules we’ve decided make a “true” Christian. We haven’t learned much in 2,000 years, in part because we are still on the journey to the kingdom.

I like rules and order. My natural inclination is to the see the world in extremes. You are right or wrong, and there is nothing in between. Because of the grace that has been extended to me through Jesus on the cross and through Jesus in others, I have just barely begun to be able to allow gracious space for others to listen and respond to the Spirit.

A third way?

The philosophy of animal welfare tries to make the best of a bad situation, works to make life and death a little better for God’s animal creation. But as Christians, that seems to be an uninspired and myopic place from which to view the world and our place in it. The pursuit of animal welfare alone doesn’t do justice to the vision of peace that we anticipate when the kingdom of God is fully realized. Providing bigger or cleaner cages, pain management for routine mutilations like castration and de-beaking, and less painful deaths are three steps that are better than no steps, but they strike me as a detour off the path of true reconciliation.

For Christians, the language of “rights” must be problematized, complexified. You and I don’t have “rights” to our own bodies, nor to the bodies of others. Human bodies and animal bodies belong to God. As Christians, certainly we reject the notion that we have a “right” to live free from pain and harm. This is simply not biblical language. What we are called to, as Hauerwas says, is to live life “as a gift of time enough for love.” In other words, we don’t focus on a rigid list of do’s and don’ts. We love God, and we love our neighbor. The whole of the scripture is summed up in those two commands, and the specifics are left to us to discern in communion with the Holy Spirit and in community with other believers.

And animals? Their purpose is to worship and glorify God. The Bible doesn’t speak of their “right” to live lives free from harm either. They and we are fellow creatures waiting in anticipation for the full realization of a world “on earth, as it is in heaven” and in which violence and sorrow will be no more. Our purpose is to love one another, to care for and provide the gracious space for humans and animals to flourish in all their humanity and animality.

I think this gracious space is where we find a third way of relating to animals that doesn’t fall into the polarizing “animal rights” vs. “animal welfare” debate.

Practicing a third way

“Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit” (2 Cor. 3:17-18)

Where the Spirit of the Lord is, there is freedom. Freedom to choose, freedom from the tyranny of evil systems and the freedom to shirk off participation in counter-kingdom fallacies that keep some “othered” and some with the damaging idea that they are better or more beloved. Most of us don’t have to eat animals, but many humans choose to out of habit. We’ve told ourselves for centuries that it’s normal to kill and eat other creatures beloved by God, and that somehow makes it okay.

“From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. So if anyone is in Christ, there is a new creation: Everything old has passed away; see, everything has become new! All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us” (2 Cor. 5:16-19)

Animal welfare and animal rights are human points of view. The third way, the kingdom-oriented way, the way of reconciliation, embraces the freedom we have in Christ to choose to love God and to love each other, including all creation. To choose to reconcile to God and to reconcile to one another, including all creation. To choose to serve God and to serve one another, including all creation. The third way doesn’t need a label or a set of instructions. The third way, the way of inclusion, embrace, and restoration, flows naturally out of grace-filled lives centered around the love of Jesus Christ, who subjected himself to us and gave himself up for us. Can we give up our habits, our preferences, our cravings, and do the same?

This article originally appeared at EvangelicalsforSocialAction.org.

Book Review: The End of Captivity?

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PrintTripp York really messed me up, man.

Based almost entirely on years of indoctrination by animal rights discourse and my own childhood experiences at the dismal Boise zoo, my most prominent memory of which is looking down into the barren concrete pits that housed two lethargic bears and knowing that something was terribly wrong, I have a well-honed skepticism about zoos, the people who work at zoos, and the people who pay to go to zoos. My 7-year-old has never been to a zoo. I boycotted my church’s fall picnic the year it was held at the zoo. City zoos and SeaWorld and roadside hellholes were all along the same spectrum of bad-for-animals in my book.

Enter York and his nuanced, carefully-researched, and practical-without-sacrificing-good-ethics take on the complex relationship between humans and animals in captivity.

In The End of Captivity? A Primate’s Reflection on Zoos, Conservation, and Christian Ethics (Wipf & Stock, 2015), York explores the uniquely human phenomenon of keeping other animals captive, not only in zoos and sanctuaries, but in labs, farms, and our homes. Since it is quite impossible for animals to live completely free of humans, how do we Christians talk about and into the peaceable kingdom promised in the Scriptures? How does captivity of animals in its various forms serve their end, the chief purpose of which is to glorify God? And if we agree that creation is good, how do we best embody that claim?

York began his inquiry in a way that, in our digital age, too few do: He forwent “hearsay, rumor, speculation, and untrustworthy internet memes” and began to visit and volunteer at his local zoo. He became a shoveler of elephant poop. And he spoke with many people who have devoted their lives to working with animals in captivity in zoos and sanctuaries.

“It seems that the people who most want animals to roam freely in the world, as if the world in all her nature and splendor is some sort of benevolent entity just waiting with open arms to care for her long lost children, are those people who have never experienced the terror and anxiety involved in having to constantly battle hunger, fatigue, and other animals just to survive from one day to the next.” (pg. 47)

Should wild animals be in the wild? Yes. But there is increasingly little “wild” in which animals can live and those of us in highly industrialized societies have a bad tendency to romanticize life outside the concrete jungle. Elephants in the wild, for instance, face the danger of poaching, planned culls, and the destruction of their natural habitat. Does that mean that we should round up all the elephants and put them into cages? York points out that there are no easy or blanket answers, that what is right for one animal may not be right for another.

Zoos and sanctuaries have the potential to be tools for education and conservation. They have the potential to inspire individuals and communities to live and advocate on behalf of a species not their own. Some are living into this potential, and some are not. We have a long way to go. York has convinced me that until and unless humans make extraordinary strides to preserve and expand natural habitats, zoos and other facilities that work to protect (not just display) certain species just may be their best chance at survival.

“Like all other animals on this planet, our only purpose, as well as theirs, is to serve the One that gives us life. Any other speculation about the purpose of other animals must be carefully weighed and measured against their primary purpose.” (pg. 75)

In the latter chapters of The End of Captivity?, York takes up the broader issues of animals in Christian life, examining what the Bible can tell us about human-animal relations and our roles and responsibilities in animal lives. Focusing on the animals we use for food, York examines the mass consumption of animals through an eschatological lens and wonders how our hearts and actions might change if we name animals well, that is, if “instead of calling animals food, cosmetics, medicine, clothing, and entertainment, we…refer to them as manifestations of God’s creative wisdom who are our covenant partners participating in God’s redemptive history.” (pg. 113) There are animals who are visible in our day-to-day lives: our pets, the neighborhood strays, urban wildlife, and (for those who have an affinity or passion) the animals who live in our local zoos. York points out that there are billions more animals whose lives and deaths are largely hidden from view but who are every bit as made and loved by God as our beloved dogs, or the majestic elephant, adorable lemur, or impressive boa constrictor living in the zoo across town.

York’s writing is thoughtful and funny, humble and well-informed. Committed to advocating well for all animals, York builds a big tent and encourages everyone who wants to do a little better by our animal brethren to come on in and have a chat. It’s a must-read for any Christian serious about protecting the planet and its many inhabitants.

My son’s school was scheduled to take a field trip to the zoo this afternoon and I was prepared, as I’ve done every year, to pick him up and spend the afternoon doing something else. The field trip was cancelled because of some bad weather, and when they reschedule…well, I may go along and see for myself what kind of job our local city zoo is doing at promoting conservation, caring for the animals they house, and educating the community about the life-or-death issues at stake. But I’m not as brave as York…I probably won’t be shoveling any poop.

This review was originally posted at EvangelicalsforSocialAction.org.

the biblical case for vegan living (abridged)

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The Bible is not a handbook for vegan living, but I think it points Christ-following people, particularly Christ-following people from privileged contexts, in that direction.

What is vegan living?

Vegan means much more than diet, what we eat and drink. Vegan products aren’t tested on animals or contain ingredients or components that are derived from animals. My wardrobe is vegan, because it is free from wool, leather, fur, down, and silk. I steer clear of eating products with animal ingredients, including milk, meat, and eggs. Our family’s dogs and cats are rescued from shelters because we don’t view animals as products or commodities to be bought and sold. And we won’t support businesses that profit from captive, abused animals, so we avoid SeaWorld, rodeos, Ringling Brothers’ Circus, and the like.
breath-chickens
Many vegans will say that the essence of vegan living is making choices that reduce suffering whenever possible.

What about human problems?

When we reduce animal suffering, we reduce human suffering. When we refuse to pay for someone to abuse or kill an animal, we are sparing both the animal and the human. One old adage says, “When you teach a child to be kind to a mouse, you do as much for the child as you do for the mouse.” We are not separate from creation. We are part of God’s design, blessed to be made in the image of God, and charged with protecting creation and reflecting the glory of God throughout the whole earth.

I live in a major city. Evidence of brokenness is everywhere, from the women who walk screaming down my street at 3 am after a night of being prostituted, to the children whose parents hit them in the drugstore lobby, to the wealthy developer with an addiction to pain pills and pornography, to the maimed feral cats roaming alleys, to the mountains of garbage piled in vacant lots and on abandoned porches. The anger, pain, and frustration are palpable. Extravagance and elegance on one side of the river, gritty poverty on the other, struggle on both.

It’s tempting for some of us, maybe even easy, when we live surrounded by death and decay, to start to view the world and its inhabitants as “out there,” different from us. We need to protect ourselves, because the pain and suffering would overwhelm any compassionate soul. Jesus saw systemic inequality, state-sanctioned brutality, and a complicit and corrupt religious establishment. But Jesus never failed to see and respond to individuals. Time and time again, Jesus demonstrated the transformative power of seeing a member of the community of creation as a brother, not an other. And I don’t think it’s an accident that Jesus used animals to tell these stories. A single lost sheep is pursued and rescued, not written off as the cost of doing business. People put a pittance of a price tag on sparrows, but Jesus said God knows when even one falls to the ground. Jesus looked across one of his own cities and cried out that he longed to gather its inhabitants as a hen gathers her beloved chicks.

Loving an “other” is risky business and it can be habit forming. Learning about how animals are raised and killed for food opened my eyes to the dangers faced by the humans who work on farms and in slaughterhouses: astonishing rates of on-the-job injury, increased risk of chronic disease, horrific working conditions, low pay, and more. I also learned that animal agriculture is a leading cause of greenhouse gas emissions, and that my eating and consumption habits impacted people half a world away who would feel the consequences of climate change long before and in more profound and life-altering ways than I ever will. Listening to a disgraced football player describe his violent and stressful childhood helped me understand the spiritual sickness that might lead one to maim, torture, and kill another living being and clarified for me that the remedy to this deep suffering won’t be found in any act that further separates humans from God, creation, or one another. Instead, we release our created-for-community selves to the leading of the Holy Spirit, which is moving towards reconciliation, wholeness, and healing. We remember that we humans are a part of the whole creation groaning, and we act in that awareness, knowing that we are even now participating in Christ’s work to build the new city “on earth, as it is in heaven.”

The biblical case for vegan living

Vegan is a word coined in the mid 1940s, so you won’t find it in the Bible, and though some scholars argue the case vehemently, I am thoroughly unconvinced that Jesus followed a strictly plant-based diet during his time on earth.

This is an abridged case for vegan living based on the biblical narrative:

  • Genesis 1 describes the world as it is supposed to work. No sin, no suffering. Humans are caretakers of creation, and God tells us and animals to eat plants. Only plants. Not each other.
  • Sin: Sin destroys this symbiotic harmony, this well-functioning and perfectly balanced eco-system. Humans and animals fear one another. Fear always leads to violence, when those who fear do not turn to God. Killing enters in.
  • Humans perfect the art of “othering.” Instead of practicing dominion, they simply dominate. They enslave one another and abuse other created animals. They hoard land and property. They learn to protect “me, myself, and mine” instead of the whole community of creation.
  • Prophets give us hope that there’s a better way, a kingdom of God, not a human one. They point to a time where there won’t be any more hurting or killing, when each will have what they need to prosper, and when power isn’t abused.
  • Jesus, God-enfleshed, shows us how to do life together. Feed the hungry, clothe the naked, retrieve the lost sheep, heal the sick, give hope to the hopeless. Love everybody. Take only what you need and share the rest. Trust God to provide and FEAR NOT. Put down your swords. Jesus’ incarnation, death, and resurrection is the in-breaking of the kingdom of God, promised by the prophets. Jesus born on earth brings the kingdom here, to this place and this time. His life is a demonstration of how to live in peace, how to connect person-to-person, body-to-body. His body and blood mark a new covenant between God and God’s creation, a promise that while the kingdom is not yet fully realized, it is here.
  • The in-between time. The already-but-not-yet. The Holy Spirit guides us, and we are a part of the whole creation in bondage to decay groaning for freedom. When that freedom is fully realized, when the kingdom comes to fullness, we know we’ll see the end of war, poverty, violence, death, suffering, racism, cynicism, individualism. We know we’ll gather together with the whole of creation to worship our Creator, Sustainer, Provider. Will we then sit down to a meal of fried chicken and roast beef? Will the feast in the new city be life-affirming or life-taking? The prophets are clear: The lion and the lamb will lie down together, and a little child shall lead them. God’s covenant is with the whole creation.
  • So shouldn’t we who are able, we who are Christ’s hands and feet on earth, we who are the community of God…shouldn’t we start to make choices now that reflect that coming reality? Why wouldn’t we begin to look at animals as partners in creation, as brothers and sisters, as creatures God has called us to protect, rather than as dinner and a show?

But what about…?

Here are some common reactions from folks who balk at the words “Christian” and “vegan” appearing in the same sentence: God’s words to Noah in Genesis 9; God’s demand for animal sacrifice in the Hebrew scriptures; Jesus probably ate fish and lamb; Jesus declared all foods clean; Jesus sent demons into pigs and said people were more valuable than sparrows. In the coming weeks, we’ll address those objections and I hope you’ll engage with us as we explore these issues together. Add your thoughts to the comments section here and on those future articles. And go in peace.

my moses moment?

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In May, I managed to haul myself across the finish line of a ten mile race. I placed around 41,886 out of 42,000 runners and walked the last three miles of the race, which took place on the surface of the sun. My chip time was far over the stated course limit, but a kindly volunteer still managed to hand me two ice-cold bottles of water, another shoved a bag of junk food in my hands, and a handsome member of the armed forces gave me a medal. Then I sat alone under a tree for half an hour before I came up with the mental and physical energy to figure out how to get myself home (I hadn’t come up with a plan for that because deep down, I kinda’ thought I’d never make it). Some weeks later, when I realized I wouldn’t run unless I had some specific and seemingly impossible goal to work towards, I signed up for a half marathon. I imagine when the November morning arrives, I’ll stake myself firmly in the back of the pack and hold on for dear life.

So, I don’t really understand how I find myself leading an effort to start a running club in my neighborhood. It’s really baffling. Like, monumentally confounding. Running clubs are led by people who own short shorts and who can make themselves go at least the pace of one of the slower mammals. I’m in turtle land. I take WALK breaks to recharge.

It makes no sense on paper, but I feel kinda’ called and mostly at peace with the idea that I don’t fit the common idea of a runner and people* might think I don’t have any business trying to fearlessly lead even the most ragtag group of runners.

Moses keeps coming to mind. “I am nobody,” he said to God. “How can I…?” Now, I’m not trying to equate starting a running club in my neighborhood with leading the Israelites out of slavery and into the promised land. But maybe, just maybe, this little venture will give someone the courage to go for their first run or the accountability to go for their second. Maybe seeing a group of neighbors get together will encourage someone lonely to come on out and meet a new friend. Maybe this most basic of exercises, something you can do without special equipment or a membership to an expensive gym, will strengthen the bridges already under construction. Or maybe it’ll just ensure that once or twice a week, I can’t come up with some lame excuse not to run.

In answer to Moses’ reluctance, God said, “I will be with you.” Talk about an awesome running buddy.

*people in my head, probably, not actual people.

 

holistic vision of the human’s role in creation

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adam and eve resized
Photograph by Jorisvo / iStock images

by Sarah Withrow King

This article is excerpted and adapted from the forthcoming Animals Are Not Ours (No, Really They’re Not), Cascade Books 2015.

Animals were not created for human ends, but for God’s. All of creation, from the tallest tree to the smallest insect, belongs to the Creator. In Shalom and the Community of Creation, Native American Christian theologian urges us to consider that, “Coming in last place [in the creation story] should give us all pause for creaturely humility. We should realize that everything created was not made primarily for human happiness. Obviously, creation was enjoyed prior to our arrival.” For centuries, we humans have placed ourselves at the center of the creation story. We remove ourselves from the symbiotic harmony of God’s creation. For many years, I intentionally alienated myself from the truth about where animal foods came from in order to avoid feeling guilty about eating them.

When we embrace God’s commands in Genesis, and if we keep these commands in mind as we consider the whole biblical narrative, we can begin to develop an alternate vision for the human’s role in creation that does not rely on hierarchy but still recognizes the imago Dei. Humans are not little gods on earth. We are created, as German theologian Jurgen Moltmann says, “to be his image,” a reality only fully realized in and through the person of Christ, our best understanding of being made in the image of God. And when we look at Jesus, we see mercy on a radical level. We see love and sacrifice. We see service.

Our dominion in creation is not one of paternalistic overseers (uncomfortably reminiscent of justifications for slavery), or even of siblings, but of servants. Christ calls us to love and to serve, and it is only through Christ that we are able to love and serve. But we do not love only our family, our friends. We do not love only our neighbors. We do not love only those who look like us, who share our political views, or who love us in return. Christ calls us to love our enemies. Christ calls us to love those we do not understand and do not appreciate. Christ calls us to love the leper. In our time, that must include the furry, the finned, and the feathered. Kristen Largen, Andrew Linzey, and a host of other theologians both in our day and in centuries past have pointed out that in loving and serving others throughout the whole of the created community, we love and serve Christ. What do you think? How can we best image God?

peace begins on our plates

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At least three times a day, we have the opportunity to choose nonviolence. We don’t have to face down an enemy carrying a gun, brave counter-protestors, or venture into danger to do so. We can simply pick plants over animals.

At least three times a day, we have the opportunity to choose mercy over suffering. While we’re praying and striving for peace, pursuing reconciliation, confessing our many shortcomings, and drowning in the midst of a million things that we can’t control, we can choose chick peas instead of chicken.

At least three times a day, we can exercise holy dominion, instead of human dominion. Human dominion is power over, for selfish gain. God’s dominion is reconciliation with, for wholeness and peace. We can choose tofu instead of turkey.

At least three times a day, we can use our whole bodies to promote peace. Because how much sense does it make to speak and work for the Prince of Peace in one breath and gnaw on the corpse of a tortured, mutilated animal in the other? We can choose peanut butter instead of pigs.

At least three times a day, we can live out our love of neighbor. Because why should our idea of neighbor end at our block, our city, our nation, our faith, our species? We can choose barley over bacon.

At least three times a day, we can choose empathy, compassion, and justice, qualities that are set aside when we nonhuman animals dehumanize one another to justify war, violence, and oppression. Evangelicals point to William Wilberforce as a peacemaking hero, one who worked doggedly to end the slave trade in England as a direct outpouring of his love for God and his faith. We rarely mention that Wilberforce was also deeply concerned with the humane treatment of nonhuman animals and was a founding member of the Royal Society for the Prevention of Cruelty
to Animals. When we choose wheat instead of meat, we fully embody the qualities that allow us to stand in solidarity with and care for those who are weak and persecuted.

The violence endured by nonhuman animals is systemic, sustained, and on a scale that is nearly impossible to comprehend. In the US alone, 27 billion nonhuman animals are killed each year for food. They are bred, born, and raised in conditions that deny every God-given natural instinct. Chickens and turkeys have their beaks seared off when they are days old. Cows and pigs have their teeth cut out, their tails cut off, and are castrated without pain relief. Cows’ horns are gouged out of their heads. After living cramped in mud, feces, and filth, they are thrown
into crates or prodded onto trucks for a long and terrifying trip to a slaughterhouse, where they are hung upside down and their throats are slit. Many are still alive and able to feel pain when slaughterhouse workers begin to rip the skin or feathers from their bodies. Every minute of their miserable lives is marked by violence.

At least three times a day, we can remind ourselves that the kingdom of God has been here, is here now manifested in the Holy Spirit, and will be here again. We live in the tension of the already and the not yet. While evangelicals are increasingly abandoning the idea that “this world is not my home” and instead working in any small capacity to make this home more accurately reflect that kingdom ideal, let’s remember that our image of what the world should and, more importantly, can look like is found in Genesis 1 and 2. It is peaceful. It is nonviolent. It is the whole of creation fully reconciled to God and one another. It is a world without death, including the death of nonhuman animals. It is a vegetarian world.

This article originally appeared in the January/February 2013 issue of PRISM Magazine.

7 reasons i’m a christian vegan

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“Why are you vegan?”

It’s one of the first questions people ask when they discover that I don’t eat or wear animal products, buy products that are tested on animals, or pay to see animals used in entertainment. And while there are more and more Christian vegans (look for the guy at the church potluck with a plate of raw vegetables, hovering over the dish he brought that has a little vegan-friendly protein), we’re still a bit of an anomaly in the church.

Because we church folk like to eat, the question often comes up around a meal. And, honestly, I feel a little awkward telling you about how that chicken leg you’re eating belonged to a bird who was raised in filth, had her beak hacked off when she was a baby, was probably crippled before her six-week-birthday, and then died a terrifying and gruesome death.

So, here’s “why vegan” in a nutshell. If you’re like me and have already adopted a more compassionate lifestyle, but aren’t sure how to talk about it to your church friends, this list can help you, too.

  1. Eating meat and dairy products supports cruelty to animals, and I don’t want to do that.
  2. Expanding on that—when it comes to using animals to satisfy human desires or to feed human greed, animal welfare will always lose to profit.
  3. The Bible tells us that Eden was vegan and paints a portrait of a new Jerusalem where death and crying and mourning will be no more. If we were vegan then and will be vegan again, why not begin to live into that Kingdom promise now?
  4. The movement of God is towards reconciliation—reconciliation of humans to God, to one another, and to the rest of creation. I want to move with the Spirit of God.
  5. Jesus’ life demonstrated again and again that we were to reach beyond what was comfortable and love the ones who were least like us. Given the systemic way we use and abuse animals today, I think that charge of neighborly love should apply to the furry, finned, and feathered as much as it applied to the leper, prostitute, and Gentile then.
  6. Eating meat and dairy is bad for the environment. This is especially damaging to our brothers and sisters in rural communities and in the global south, where the brunt of the effects of climate change (of which animal agriculture is a main contributing factor) are felt.
  7. Eating meat and dairy is a terrible waste of resources. We use far more than our fair share of grain, water, air, and land when we consume diets that include animal products.

There are a number of excellent resources for Christians who want to learn more about how their use of animals impacts the whole world. You can start by checking out ESA’s articles on animal protection.

This article originally appeared on EvangelicalsforSocialAction.org. 

running

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For as long as I can remember, I have wanted to be a runner. My big thighs could carry me fast in school and I loved sprinting hard and fast down a straightaway and around the curve of a track, building momentum and feeling my the muscles in my body work in harmony to push through my limits.

I dream about running—high on a ridge overlooking the sea, through wood-shaded paths, away from danger—in my dreams, I can run long and easy. I stop and see how far I’ve come, I look at the places my feet can take me.

I ran a bit in high school, but not much. I told myself again and again that I wasn’t an athlete. I thought my body was grotesquely oversized and hated putting on clingy exercise clothes. When I ran, it was early in the morning, or late at night, or on back country roads, and it was never as easy as it was in my dreams. But I held out hope.

One day, I ran for what seemed like an eternity. When I got home, I jumped in my truck and followed the route, watching the odometer tick off the miles. 5. I had run five miles without stopping, without walking. I was ecstatic. My freshman year in college, battling depression, I would slog my way up Queen Anne hill in Seattle, waiting for the endorphins to kick in.

When I got married and depressed and started to work full-time, I stopped exercising. I joined a local fitness center with an indoor track. Ten laps around equalled one mile. I went two or three times, hoping for the endorphins, disappointed when they didn’t come. I moved to Track Town USA and committed to walking a marathon in a city where the employees at the local tire store run to and from your car. I walked sixteen miles one day. My feet were blistered and raw when I stopped and called my mom to ask for a ride the rest of the way home. I bought books on running for beginners, started and stopped a million training programs. But my mind wasn’t my own. I quit every one, because when it came to exercise, that’s what I was: a quitter.

Then I quit my marriage. Quit my job. Quit school. Quit Track Town. Quit eating meat. Quit hoping things would get better.

But I started to run again. A little at a time. Slowly. My friend and roommate would be gone for 20 minutes and come back having run three miles. I couldn’t keep up, not by a long shot. But I trudged around the neighborhood, slicing through the Florida humidity with my body, and started to hope a little again.

I entered a 5K with my friend. I walked a bunch of it, but it felt pretty good. I entered another one. The Blue Angels whizzed overhead before race start, setting off car alarms. It was a hot day. I ran alone, in a sea of people, trying to find my pace, wanting to finish faster than the first race. I tried to keep up with a group of cadets running cadence, but fell back after a few minutes. When I saw the finish, I dug deep to find a bit more energy and sprinted to the finish, crossing the finish line feeling triumphant and alive.

I started sneezing.

My skin started itching, and my eyes started to water. Not exactly a new sensation for this gal, who grew up in pollen central and is allergic to basically everything outside.

I went inside a massive building and walked down a long hallway to a women’s restroom, where I stood in a stall blowing my nose, trying to stem a sudden tide of mucus, and sneezing. At the sink, I splashed water on my face a few times and reached for a paper towel.

When I saw my reflection in the mirror, I knew something was terribly wrong. The soft flesh around my eye lids had swollen and was starting to bruise. My lips were swelling. There were red bumps all over my neck, chest, and arms. I turned to the woman next to me and said:

“I don’t normally look like this.”

She held my arm and walked with me back down the long hallway and found the medical tent. My eyes had swollen shut. I was raspy, wheezing, and my skin burned. Not a calm person by nature, my heart raced and I barely kept panic at bay. A very attractive young Navy doctor gave me a shot of Benadryl, in my thigh, and circled a couple of my hives, to keep an eye on them. They paged my roommate.

Half mortified, half terrified, I waited. My breathing started to return to normal. The circled hives became simply circles. But my eyes were still swollen shut. They gave me a bit more Benadryl, and sent me home. I slept for two days, and my eyes were bruised for a week.

Banking on the 5K being a fluke, I ran through a beachy park a few weeks later. I sneezed and wheezed on the drive home. A cold shower couldn’t stop the attack. Four more Benadryl. Another weekend of sleep.

It happened again on a treadmill run at a local gym. And again. And again. But sometimes it didn’t happen. Sometimes, my runs were without incident.

On and off through my twenties, I tried to run. My energetic friend Tamara would meet me in the wee hours of the morning and we would run through our Norfolk neighborhood. The night my dad called me to tell me that he and my mom were divorcing, for real this time, I ran to my friend Bill’s house and cried into his dog Simba. That night, at least my run was good.

Perhaps, I thought, if I just take a long time to cool down, “it” won’t happen. But it did. Perhaps, I thought, if I run inside, “it” will be okay. But it wasn’t. Feeling particularly good one day, I worked on treadmill sprints. So, on a cruise ship in the middle of the Caribbean Ocean, I had to jet back to my cabin and down a couple of antihistamines.

I described my symptoms to an allergist. “Exercise-induced anaphylaxis,” he said. Get a medical alert bracelet. Use an inhaler before you run. Get an epi-pen. Never run alone.

I stopped trying to run. My body was *litrally* allergic to it.

But I still ran in my dreams, the air flowing easily through my lungs, powering my muscles and clearing my head.

So it was with a bit of trepidation and a healthy dose of doubt that I entered the lottery to run ten miles with 40,000 of my closest friends. “Yeah, I’m working more than full time, writing a book, trying to be a decent mom, and barely keeping my head above water, but I think taking this additional thing on is exactly the ticket, especially since running races has been such a kick in the pants in the past!”

I signed up for a training program. The first night of practice, I was terrified I would be the slowest runner there. I wasn’t, but I never saw the two gals who were slower than me again. At practice, I’m often the last to arrive, held up by work or poor planning. I’m the last to finish a mile. I’m the last up a hill. The last.

But I put one foot in front of the other. I keep showing up. Yeah, I want to push myself. I want to run faster, harder, I want to win. I’m competitive—ask anyone who’s played a game of Trivial Pursuit with me—but that part of myself can’t set the pace. Running isn’t—can’t be—about winning for me, it isn’t about beating or competing or proving myself to anyone.

I’m learning to listen to my body, to honor it, and to love it. I don’t need to beat it into submission. I don’t need to shame it into doing something it’s not ready for. I listen to my breath, I feel my heart. I check in with my legs and feet. I go a little faster. I listen to my breath. I feel my heart. I check in with my legs and feet. I go a little slower.

My training hasn’t been perfect. I got wrapped up in my head one Sunday afternoon on Kelly Drive and forgot to listen to my body. Giehl had to come pick me up, my eyes swollen. I sobbed in the shower, dying to know why I couldn’t just run like normal people. I signed up to do a 15K earlier in the spring and had to drop out after the fourth mile, my face again a swollen mess. “Maybe I can just walk the rest of the way,” I thought. “I can still kind of see.”

My new routine is Zyrtec an hour before a run, Benadryl at the start. Go slow. Try not to worry. Keep extra Benadryl handy, just in case.

So when I lined up at the back of the pack on Sunday, at the far north end of Broad Street, I didn’t know what to expect of the day. I didn’t know if I’d have to call Giehl at mile two because I’d started too fast, or if I’d be swept up by a golf cart three miles from the end because I was just going too slow. I just wanted to finish.

It was a hot day. I should have eaten breakfast. I should have hydrated better. I should have worn a hat and sunscreen. My 13:20 minute miles turned into 15 and 16 miles rather quickly. I kept looking behind me, sure if there were even a hundred other turtles back there, I wouldn’t be forced off the course. And I hit a wall around the seventh mile. I just couldn’t run any more.

“Come on, Sarah, push yourself,” I said.

And then, “Wait a second. I’ve run seven miles. It’s blazing hot. I’m exhausted. I’m already pushing myself by not giving up. Back the fuck off.”

So I walked. And walked. And shuffled here and there. A quarter mile before the end, I stopped to loosen my shoelace, which had become unbearably tight. I walked a little more, and then I saw the finish line, and jogged towards it, the best I knew how to do.

provision, part two

~ swithrowking ~ Leave a comment

When we last left our heroine, she had defied all odds and managed, through credit card advances, persistence, and luck, to arrive in San Antonio alive, her trusty cat Max at her side.

In Corpus Christi, I managed to drive my beat up Accord to a local mechanic. I was wearing pleather pants, which convey a sense of power and control, so I’m sure I wasn’t swindled when the mustached shop manager said the engine was full of holes, he wouldn’t charge me for looking at it, and he had a mechanic who could take it off my hands for free. Grateful that I didn’t have to pay to unload my car, I accepted a ride home from the manager in his Pontiac Firebird.

You can’t really get far in Corpus Christi without a car (they drive everywhere there, even onto to beach, it is so painful for a northwest hippy), so my first couple of weeks post-divorce were mostly spent reading the newspaper and watching movies with English subtitles. My new roommate, a long-time friend, bought groceries and I cooked as payment. We decided to try being vegan, for kicks. He was already vegetarian, but I ate meat four times a day, so this prospect seemed daunting to me and I was pretty sure the phase would be over before it really began.

The vegan thing stuck. But that’s another story.

A few weeks after I arrived in Texas, I was on the road again, this time to Pensacola, Florida. We crammed the few personal belongings that the Navy hadn’t moved into his tiny Honda del Sol, Max in her carrier on the ledge behind my seat. It was January, but hot, which is wrong. We stayed overnight at a youth hostel in New Orleans where the dreadlocked owner gave me a room full of bunks to myself (that’s the pet-friendly part of the youth hostel scene). It was cheap and I was grateful, even though there were no overhead lights and I’ve blocked the memory of the bathroom from my mind.

My friend and I moved quickly to find a house to rent. He wanted to be near his work, so we ended up in Milton, Florida, about 30 minutes from Pensacola. It was not a hopping town, unless you count the Texas Roadhouse or the Piggly Wiggly. No bus, too far to bike (and no bike), I tried to buy a scooter from a local dealer, but with a lot of debt and no income, that plan fizzled quickly. I didn’t realize it at the time, but I was facing a classic problem of the poor – need a job to earn money, need a car to get to a job, need money to get a car, need a job to earn money, etc.

Three days after we moved into the three-bedroom house we rented from a local couple, me in my own bedroom, not crashing on a couch or a flea-bag motel for the first time in a long time, Max ran away.

It was my fault for not communicating clearly to our houseguest, a woman who would later go on to be killed in combat while flying helicopters for the Marines, that when I said Max “didn’t” go outside, what I meant was “Max would love to make a prison break, but she is a cat and doesn’t realize that cars, raccoons, and people are dangerous, so please do everything in your power to prevent her from exiting this safe building.” Jen, the houseguest, chatted on the phone late that evening with the back door open. The next morning, after I realized Max was not hiding somewhere in the house, she explained that Max had hung out contentedly on the back patio while Jen talked, but when Jen told Max it was time to come inside, Max bolted into the dark forest behind the house.

Let’s recap. My marriage is over. I am in Florida, in a town of 9,000 people with no car and one friend. I have thousands and thousands of dollars of debt and no job, no degree, no prospects. My brain is not sure why I have suddenly cut off its supply of SSRI’s. I have kept Max alive and safe through a harrowing cross-country trip only to have her saunter out the back door. All I can think about is Homeward Bound. I imagine Max will make friends with a stray dog and show up at my parent’s house in Oregon in three or four months. I break.

I run through the neighborhood and search the forest, whistling “You Are My Sunshine” through choking tears. I check the sides of the roads for little furry bodies. I pray so hard. My roommate drives me to the grocery store where I make hundreds of copies of “Lost Cat” fliers and then helps me post them throughout the town. As night falls, I stand by the back door, willing Max to return, and I leave it ajar until the moon is high in the sky and the mosquitos start to swarm in.

Tearfully, reluctantly, I close the door and sit at the dining room table, defeated.

And then, a scratch. Could be roaches, because Florida. But there it is again, a scratch, at the back door. I rush to it in hope while simultaneously preparing myself for one final disappointment, fling open the door, look down, watch Max cross the threshold and head straight for her food bowl.

This was the night that I started to see dimly how I was being cared for, watched over. What helped my vision clear…next.