Extending Love to Animals
A Call to Compassion
I love a quote by Bernie Van De Walle that I shared in the last article, “while we often think of love as a quality of relationship at the individual level, it is also fundamentally manifested at the community level. When we act in ways that promote the well-being of human and nonhuman others, we cultivate love as a quality of our shared life.”[1]
How do we more fully live out the kingdom of God here and now? Many of us long for a world without suffering, where creation lives in harmony. While we may not be able to change everything at once, we can begin embodying kingdom values in our daily lives, including in our diet and view of other species. In a world that has exploited animals for profit, we must consider creation from a fresh point of view.
This idea might seem radical, but a deeper look at scripture and modern life suggests that a diet change isn’t just a personal choice—it’s a path that aligns with God’s original intent for creation, his compassion for animals, and a healthier life for ourselves.
“18 Then the Lord God said, “It is not good that the man should be alone; I will make him a helper as his partner.” 19 So out of the ground the Lord God formed every animal of the field and every bird of the air and brought them to the man to see what he would call them, and whatever the man called every living creature, that was its name. 20 The man gave names to all cattle and to the birds of the air and to every animal of the field, but for the man there was not found a helper as his partner.” (Genesis 2:18–20 | NRSVue)
Animals were created to be companions for Adam, though none were fully sufficient. Today, you might think of dogs taking on this role to some extent. However, for exploited pigs, cows, goats, chickens, fish, and other species, many of which live in cement prisons, our relationship reveals the darkness of the human heart, not our role as caretakers of the planet.
Animal Sacrifice
For centuries, animal sacrifice was a central part of worship, a practice seen throughout the ancient world. It’s understandable that early biblical writers, living in that context, would have believed God desired the same. However, as God progressively revealed more of his heart, the prophets began speaking against this practice, insisted that God desired justice and love.
“What to me is the multitude of your sacrifices? says the LORD; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls or of lambs or of goats.” (Isaiah 1:11 | NRSVue)
“For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.” (Hosea 6:6 | NRSVue)
“He has told you, O mortal, what is good, and what does the Lord require of you but to do justice and to love kindness and to walk humbly with your God?” (Micah 6:8 | NRSVue)
This tension culminates in the story of Jesus overturning the tables in the temple (John 2:13-16). This wasn’t just an outburst against commercialism; it was an act against a system that had turned a sacred space into a slaughterhouse. Jesus, the ultimate expression of God’s love and mercy, was confronting the very practice that symbolized a broken relationship between humanity and creation.
Jesus, quoting Hosea in Matthew 9:13, “Go and learn what this means, ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous but sinners.”
The author of Hebrews 10:5-11 declares that Christ said (to God), “Sacrifices and offerings you have not desired, but a body you have prepared for me; in burnt offerings and sin offerings you have taken no pleasure. . . . You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings . . . And every priest stands day after day at his service, offering again and again the same sacrifices that can never take away sins.” (emphasis added)
God clearly wasn’t interested in sacrifices, and to add to that, those sacrifices didn’t absolve sin. It only resulted in the temple becoming a slaughterhouse, the house of God flowing in the blood of innocent creatures.
God’s Heart for All Creation
The Bible contains evidence of God’s concern for animals. God makes a covenant with people and every living creature (Genesis 9:12). God commanded the Israelites, “on the seventh day you shall rest so that your ox and your donkey may have relief” (Exodus 23:12 | NRSVue). This was a radical idea when other nations were working daily, but even more so that God commands rest for the sake of the animals.
Psalm 36:6 speaks to God preserving both humans and animals alike. Jesus speaks to God’s concern for birds (Matthew 6:26) and Psalm 147:9 speaks of his care for the beasts. When we consume meat, we participate in a system that often disregards the well-being of the very creatures God has concern for.
A Better Way of Living
Choosing a plant-based diet isn’t just about ethics; it’s also about health and a return to God’s original plan. In Genesis, God’s first provision for humanity was a vegan diet.
In Genesis 1:29–30, “29 God said, ‘See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. 30 And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.’ And it was so.” (NRSVue)
The prophecy of a new creation, where “the wolf and the lamb shall feed together; the lion shall eat straw like the ox” (Isaiah 65:25) echoes this original vision. By eating a plant-based diet, we can begin to live out these kingdom values today.
The benefits are not just spiritual. People living in Loma Linda, California, a community with a large number of Seventh-day Adventists who predominantly follow a vegetarian diet, live an average of a decade longer than the typical American and are a part of the world’s “Blue Zones” of longevity.[2] Studies from Loma Linda University have repeatedly shown that a plant-based diet is associated with a lower risk of chronic diseases, including certain cancers and heart disease.[3] If our bodies are temples for God, why would we knowingly consume foods associated with carcinogens, such as red meat[4], and partake in the suffering of creation when we can live longer, healthier lives as vegetarians or vegans?
A Compassionate Diet – Going Deeper
Contrary to common myth, well-planned vegetarian and vegan diets are typically rich in essential nutrients and often surpass conventional diets in key areas. For example, plant-based diets are naturally high in fiber, which is crucial for digestive health and the prevention of chronic diseases.[5] Fiber acts as a prebiotic, feeding the beneficial bacteria in your gut.[6] Research shows that vegetarians and vegans tend to have a more diverse and robust gut microbiome, which is linked to everything from a stronger immune system to better mental health.[7] Studies consistently show that individuals who follow a plant-based diet have a lower risk of heart disease, type 2 diabetes, and certain types of cancer, particularly colorectal cancer.[8] These benefits are attributed to the diet’s high fiber content, low saturated fat, and abundance of antioxidants and phytonutrients, which fight inflammation and cellular damage.
While some worry about protein intake, plants offer a complete spectrum of amino acids (protein). Legumes, nuts, seeds, and whole grains provide ample protein. Similarly, plant-based foods are excellent sources of vitamins and minerals. This shows that a compassionate diet can also be a profoundly healthy one. By choosing a plant-based diet, we aren’t just nourishing our bodies; we are aligning our physical health with a spiritual commitment to God’s vision for a world of peace and compassion.
The Early Church – Food for Thought
According to writings from Clement of Alexandria (153-217), “the apostle Matthew partook of seeds, and nuts, and vegetables, without flesh.”[9]
Eusebius of Caesarea (260-339), a pivotal figure in the study of early Christianity, wrote:
This line of argument, then, being refuted, let me recur to the truth of the sacred writings, and consider the character of the disciples of Jesus. From the men as they stand, surely any sensible person would be inclined to consider them worthy of all confidence; they were admittedly poor men without eloquence, they fell in love with holy and philosophic instruction, they embraced and persevered in a strenuous and a laborious life, with fasting and abstinence from wine and meat, and much bodily restriction besides, with prayers and intercessions to God, (c) and, last but not least, excessive purity, and devotion botli of body and soul.[10]
According to Jerome (347–419), a prominent early Christian theologian, abstaining from eating meat was considered beneficial for spiritual reasons. He argued that a vegetarian diet was the original human diet and one that we should return to.[11]
But What About Jesus?
A common and valid question is, “But Jesus ate fish.” It’s an important point, but one that requires historical context. For someone living by the Sea of Galilee, fish was a primary source of food. Jesus lived in a time and place without global trade, refrigerated shipping, or an abundance of protein options. In contrast, the animal flesh available in our grocery stores is commonly derived from factory-farmed animals that are fed unnatural diets, filled with disease and antibiotics, and kept in deplorable conditions. However, even today, I do not judge a native of northern Greenland for eating caribou, as their options are limited.
However, if you’re reading this article on the internet, you likely have access to a wide variety of nutritious foods that doesn’t perpetuate the suffering and exploitation of God’s creation. We have an opportunity that previous generations did not. In the current debate, there is a focus on issues that Jesus wouldn’t have had to weigh, including inhumane factory farming, overfishing, deforestation for cattle farming, and the extinction of species due to habitat loss.
I don’t want this to be about legalism or judgment. It’s about a conversation on what it means to truly follow the heart of Christ. It’s an invitation to a path of greater compassion, better health, and a tangible way to live out the kingdom values we all long to see. As followers of Christ, we are called to defend the vulnerable and oppressed. I believe this calling extends to our fellow creatures who are exploited and harmed by the industrial animal agriculture system.
The Weight of Our Actions
Sarah Withrow King in her book, Animals Are Not Ours, asks us:
Can we worship a God who called the peaceful creation “good” and who promises to reconcile the whole earth to shalom, to a state of flourishing and peace—while we gnaw on a pig’s rib? . . . Can those of us who work for justice, liberation, and peace do so with bellies full of dead animals? Or can we see the incredible disconnect here between our claimed ethics and practice?
When we chew on animal flesh, we embrace violence. There is no way to use animals in the ways that we do without violence. We use “rape racks” to breed animals; we electrocute and beat them to coerce them into movement; we slam or hoist their unwilling bodies into crates, cages, pens, trucks, and slaughter lines. We amputate, bolt, cut, castrate, dissect, dock, declaw, debeak, dehorn, de-tail, de-feather, drown, decapitate, force-feed, inject, insert, rip, starve, shock, slap, scream at, screw, trap, throw, and whip their bodies until our needs are met, our tastes satisfied, our greed satiated. [12]
This might seem disturbing, and it’s because it is. This is precisely why we need to integrate compassion into our spiritual life, otherwise we are contributing to the problem. Our understanding of God is also affected by this. Unfortunately, our world functions on the premise that those with power have the right to do as they choose, “might makes right”. Many Christians use the argument, “God gave us dominion,” as a common argument against veganism. If our dominion permits us to exploit and cause harm to the vulnerable, can we sincerely see God as a being full of love, compassion, and mercy? We will instead envision a God who is vengeful, creating an everlasting hell to torture rather than to bring about restoration and reconciliation in the world. It’s no surprise then that the gospel has twisted into a message of punishment and condemnation. In contrast, if we believe we are called to care for every living thing, then our lives become a living testimony of how God loves his creation and will make things right.
We are the beginning of God’s restoration project, invited to partake in his kingdom plan. Tripp York shares a glimpse in the world we live in:
Whether it is the mountains with their rivers, forests, and abundant wildlife, or the ocean that hosts incredibly diverse and complex ecosystems in even the shallowest of waters, the planet remains a marvel that boasts of God’s goodness and creativity. . . . Upon closer look, however, one must take into consideration the vast amount of pain and suffering occurring within it. The forest contains emaciated creatures trying to feed off other emaciated creatures, animals searching for food to give to their offspring (many of which will not survive infancy), and many other creatures just trying to avoid becoming someone else’s meal. Even the trees are in a slow, precarious march to death. As beautiful as the oaks, pines, cedars, and firs may be, they are infested with parasites that can only survive by slowly destroying their scenic hosts. Those parasites are being consumed by other parasites, and those parasites are being destroyed by bacterial parasites. This is called a thriving ecosystem.
Perhaps this is a cynical way of approaching nature; then again, perhaps not. Even the biblical writers speak of a time when creation will no longer have to endure the bondage of decay.[13]
The world is not as God intended, and yet, our hope is that God will restore the world and its systems into right alignment. Jesus invites us to join His grand restoration project.
“I will make for you a covenant on that day with the wild animals, the birds of the air, and the creeping things of the ground, and I will abolish the bow, the sword, and war from the land, and I will make you lie down in safety.” (Hosea 2:18 | NRSVue)
God is restoring the world, inviting us to participate, and part of this involves creating harmony among humans, animals, birds, and all nature. What steps can we take toward a more compassionate diet and lifestyle this week?
[1] Bernie Van De Walle et al., Advancing the Vision: The Fourfold Gospel in Contemporary and Global Contexts (Eugene, Oregon: Pickwick Publications, 2023).
[2] Catherine L. Newell, Food Faiths: Diet, Religion, and the Science of Spiritual Eating (Lexington Books, 2023), 199.
[3] DeWitt S. Williams, Kay Kuzma, and Leo R. Van Dolson, eds., Ministries of Health and Healing: A Handbook for Health Ministries Leaders, Educators and Professionals in the North American Division, Second Edition. (Lincoln, NE: AdventSource, 2002), 287.
[4] Richard Facs Furman, Take Charge of Your Cholesterol: How to Lower the Bad and Raise the Good (Grand Rapids, MI: Revell, 2020), 120.
[5] Bowman, Shanthy A. “A Vegetarian-Style Dietary Pattern Is Associated with Lower Energy, Saturated Fat, and Sodium Intakes; and Higher Whole Grains, Legumes, Nuts, and Soy Intakes by Adults: National Health and Nutrition Examination Surveys 2013–2016.” Nutrients 12, no. 9 (September 1, 2020): 2668. https://pmc.ncbi.nlm.nih.gov/articles/PMC7551258/.
[6] Mayo Clinic Staff, “Probiotics: Do they relieve constipation?,” Mayo Clinic, accessed September 12, 2025, https://www.mayoclinic.org/healthy-lifestyle/nutrition-and-healthy-eating/expert-answers/probiotics/faq-20058065.
[7] Fackelmann, Gloria, Paolo Manghi, Niccolò Carlino, Vitor Heidrich, Gianmarco Piccinno, Liviana Ricci, Elisa Piperni, Alberto Arrè, Elco Bakker, Alice C. Creedon, Lucy Francis, Joan Capdevila Pujol, Richard Davies, Jonathan Wolf, Kate M. Bermingham, Sarah E. Berry, Tim D. Spector, Francesco Asnicar, and Nicola Segata. “Gut microbiome signatures of vegan, vegetarian and omnivore diets and associated health outcomes across 21,561 individuals.” Nat Microbiol 10, no. 1 (January 6, 2025): 41-52. https://pmc.ncbi.nlm.nih.gov/articles/PMC11726441/.
[8] Fresán, Ujué, and Joan Sabaté. “Vegetarian Diets: Planetary Health and Its Alignment with Human Health.” Advances in Nutrition 10, no. 6 (November 15, 2019): 1092–1103. https://pmc.ncbi.nlm.nih.gov/articles/PMC6855976/.
[9] Clement of Alexandria, The Instructor, Book II, Chapter 1, translated by William Wilson, in Ante-Nicene Fathers, Vol. 2: Fathers of the Second Century, edited by Alexander Roberts and James Donaldson (New York: Christian Literature Publishing Co., 1885), accessed September 12, 2025, https://www.logoslibrary.org/clement/instructor/201.html.
[10] Eusebius of Caesarea, Demonstratio Evangelica (Proof of the Gospel), book 3, trans. W.J. Ferrar (1920), accessed September 12, 2025, https://www.tertullian.org/fathers/eusebius_de_05_book3.htm.
[11] David Grumett and Rachel Muers, Eating and Believing: Interdisciplinary Perspectives on Vegetarianism and Theology (New York, NY: T&T Clark, 2011), 85.
[12] Sarah Withrow King, Animals Are Not Ours (no, Really, They’re Not): An Evangelical Animal Liberation Theology (Eugene, Oregon: Cascade Books, 2016).
[13] Tripp York et al., A Faith Embracing All Creatures: Addressing Commonly Asked Questions about Christian Care for Animals (Eugene, Oregon: Cascade Books, 2012).023).
Leave a Reply