Ethical Philanthropy

Religion is a broad term that should add some higher purpose to one’s life and keep you grounded. It is not just a set of rules and teachings that you must devote your life to; it’s what you take from any religion that’s important. All religions give the teachings of love, peace and unity. It should be something to believe in, and not just something to define our very actions and thoughts. The most important requirement is peace. Where there is peace there is abundance.

In religion, there is philanthropy--just being a good human being defines you everywhere. All that you need to work upon is being helpful to the needy at all times and every place. Being loving and caring towards all living beings--including animals--and to understand another person’s or animal's problem and realize the situations they are in and be considerate.

Philanthropy means caring for and helping others whenever and wherever possible, helping others at times when they need that help the most, forgetting our selfish interests at times when others need our help, and extending love (and sometimes tough-love) to each and every living being on Earth.

One does not need a hefty bank account to contribute towards philanthropic activities. Tipping wait staff fairly is also philanthropy. Lifting the heavy bag for an old woman, helping a disabled person to cross the road, helping your parents in chores, etc.,...Helping anyone who is in need is all philanthropic work.

As soon as we understand the importance of philanthropy in day-to-day life, the purpose for which we are on Earth is automatically fulfilled.

Religious Animal Liberation Quotes

“The greatest progress of righteousness among men comes from exhortation in favour of non-injury to life and abstention from killing living beings.” 

(Asoka, 3^rd century Buddhist emperor, as quoted in Steven Rosen, "Food for the Spirit-Vegetarianism and the World’s Religions" – New York: Bala Books, 1987). P. 80)

“We, the Christian leaders, practice abstinence from the flesh of animals to subdue our bodies......the unnatural eating of flesh-meat is polluting.” 

(St. John Chrysostam, 4^thcentury Father of Eastern Church, as quoted in Steven Rosen, "Food for the Spirit-Vegetarianism and the World’s Religions" – New York: Bala Books, 1987). P. 18)

“And remember; when you hunt and kill,

Your punishment will depend

on where [on the scale of evolution]

you have struck your blade-high or low!...

You are not a vulture, to stoop on carcasses,

And do not, like a crow,

Dip your feet in others’ blood.

Even if your hunger has reduced you to a mere skeleton-

Bloodless like a picture image-

You will, at least, be spared the punishments

Of a carcass eater.” 

(Nizaami Ganjavee, 12^th century Sufi poet, Original translation by Shiv Singh Dhatt of Nizam Ganjavi, Makhzan-i Azrar (Kanpur, India, Munshi Naval Kishore Press, 1872, p. 123, 185)

“You violently slaughter animals

And claim it to be in keeping

with the cannons of your creed.

But when God places before you

The record of your cruel deeds,

What will your fate be?” 

(Kabir, 15^th century Indian mystic)

Animals and World Religions

In this wide-ranging and perceptive study, Lisa Kemmerer shows how spiritual writings and teachings in seven major religious traditions can help people to consider their ethical obligations toward other beings.

Dr. Kemmerer examines the role of nonhuman animals in scripture and myth, in the lives of religious exemplars, and by drawing on foundational philosophical and moral teachings. She begins with a study of indigenous traditions around the world, then focuses on the religions of India (Hindu, Buddhist, and Jain) and China (Daoism and Confucianism), and finally, religions of the Middle East (Judaism, Christianity, and Islam).

 

At the end of each chapter, Kemmerer explores the inspiring lives and work of contemporary animal advocates who are motivated by a personal religious commitment.

Animals and World Religions demonstrates that rethinking how we treat nonhuman animals is essential for anyone claiming one of the world's great religions.

Historical Spiritual Beliefs in Relation to Animals

 

Today's animal rights movements are often political, meant to affect change in legislature. But the roots of the belief in animal welfare and opposition to animal cruelty has more spiritual contexts, affiliated with cultural groups having a loving affinity for the earth and its beings.

Native American religion is closely linked to the land. There is a common thread of connection with the earth and the supernatural. A strong emphasis is placed on developing a personal spirituality, as well as the intertwining of the natural and spiritual worlds. Land and its creatures blend well with Native Americans’ spiritual awakening and daily ritual, though typically this belief is not considered a religion; it’s a lifestyle and the basis of an entire culture. Spirituality is a mindset and a relationship with natural beings, not a doctrine.

Native American religion is also accompanied by sacred mythological narrative, relying a lot on animals to tell the story. These stories are deeply based in nature and symbolism using the seasons and weather, plants, animals, earth, and the elements, culminating in the embrace of a great Spirit, a connection to the Earth. These stories were handed down verbally and used in traditional tribal gatherings where the peoples worshipped using song and dance.

Vegetarianism, the earth and religion are also interconnected in the ancient practices of Hinduism, Buddhism, and Jainism. Vegetarianism is mandatory if you are a strict follower of Jainism, based on the principle of nonviolence, ahimsa. Formed from Hinduism because of distaste for animal sacrifice, Jains are either lacto-vegetarians or vegans. They believe it's important to contribute the least amount of violence as possible--to all of nature--thus influencing positive karma and necessitating liberation during reincarnation. Some followers of Hinduism also practice ahimsa and non-violence to animals, holding vegetarianism as an ideal. Linked to this is offering only vegetarian food to a god in order to receive it back as prasad, a mental condition for generosity. The belief is that non-vegetarian food is harmful in developing the mind and spirituality. Hindus have a scriptural basis for these practices, the Mahabharata states: “Nonviolence is the highest duty and the highest teaching.” Exists the more practical belief that meat consumption is not beneficial to physical health. There's also Hindu dietary law, linking the basis of man’s good and evil to food, which provides some context for why some Hindus prefer not to eat meat; treatment of food is directly tied to karma and blessings in this life and the next, and this includes forming a relationship with the earth and what it produces.

In Buddhism, animals are understood to be sentient beings and they are highly regarded, as is man’s relationship with the natural world and humanitarianism. Buddha theorized that sentient beings have been our mothers, brothers, sisters, fathers, children, and friends in past lives. This is similar to some Native American ideology. This notion makes clear the difficulty of distinguishing between moral rules for animals and humans as we are all interconnected. Animals are believed to be separated from humans by state of mind, or a different realm of existence (Tiryagyoni). All the earth’s creatures must work together to protect one another, and individuals who harm others will in their turn experience the same thing. The first of the five Buddhist precepts bans the taking of life, sometimes applied to all sentient beings, including not just mammals, but insects and invertebrates as well. Early Buddhism contains regulations to prevent the harming of sentient beings in the animals realm, because it directly impacts all other realms.

Mainstream modern religions like Christianity often disassociate, at least in majority doctrine, from obligations to the environment and animals, placing options on the individual, and playing down the need for interconnectedness and community. But if one chooses to look there is plenty of encouragement in ancient spiritual traditions for finding our roots and a deep spiritual balance between humans, other animals and our Mother Earth.

Animal Rites

Andrew Linzey is an Anglican priest, theologian, author, and prominent figure in the Christian vegetarian movement. He has authored and co-wrote many books on the subject of animal reverence.

Linzey has often been quoted as saying "Animals are God's creatures, not human property, nor utilities, nor resources, nor commodities, but precious beings in God's sight. ... Christians whose eyes are fixed on the awfulness of crucifixion are in a special position to understand the awfulness of innocent suffering. The Cross of Christ is God's absolute identification with the weak, the powerless, and the vulnerable, but most of all with unprotected, undefended, innocent suffering.

In 1990, he was awarded the Peaceable Kingdom Medal for outstanding work in the field of theology and animals. In June, 2001, he was awarded a DD (Doctor of Divinity) degree by George Carey, Archbishop of Canterbury, in recognition of his “unique and massive pioneering work in the area of the theology of creation with particular reference to the rights and welfare of God’s sentient creatures”. This is the highest award that the Archbishop can bestow on a theologian and the first time it has been awarded for work involving animals. In 2006, in recognition of his role in the creation of the Oxford Centre for Animal Ethics, Linzey was named the Henry Bergh Professor of Animal Ethics at the Graduate Theological Foundation in the U.S., the first such professorship of its kind in the world.

Some of Andrew Linzey's works:

Animal Rights: A Christian Perspective (London: SCM Press, 1976)

Christianity and the Rights of Animals (London: SPCK and New York: Crossroad, 1987 and 1989)

Animal Theology (London: SCM Press and Chicago: University of Illinois Press, 1994 and 1996)

Animal Gospel: The Christian Defense of Animals (Hodder & Stoughton Religious, 1998)

Animal Gospel: Christian Faith as If Animals Mattered (London: Hodder and Stougton, and Louisville, Kentucky: Westminster/John Knox Press, 1999 and 2000)

Animal Rites: Liturgies of Animal Care (London: SCM Press and Cleveland: Ohio: The Pilgrim Press, 1999 and 2001)

Creatures of the Same God: Explorations in Animal Theology (New York: Lantern Books, 2009).

Why Animal Suffering Matters: Philosophy, Theology, and Practical Ethics (Oxford University Press, 2009).