Vegetarianism - Revision history

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	== Reflections ==		== Reflections ==

	From the standpoint of biology, carnivorous activity seems to be natural among some animals; some are herbivores; others are omnivores. To the extent that we participate in animal nature--we are rational animals, and we are also omnivores--it is natural for us to eat the flesh of other animals.		From the standpoint of biology, carnivorous activity seems to be natural among some animals; some are herbivores; others are omnivores. To the extent that we participate in animal nature — we are rational animals, and we are also omnivores — it is natural for us to eat the flesh of other animals.

	Accepting the fact that we are omnivorous does not give us any right to torture animals. We must treat animals humanely ''not'' because they are human but because we are human.		Accepting the fact that we are omnivorous does not give us any right to torture animals. We must treat animals humanely ''not'' because they are human but because we are human.

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	:: In all this, one notes first the poverty or narrowness of man's outlook, motivated as he is by a desire to possess things rather than to relate them to the truth, and lacking that disinterested, unselfish and aesthetic attitude that is born of wonder in the presence of being and of the beauty which enables one to see in visible things the message of the invisible God who created them. In this regard, '''''humanity today must be conscious of its duties and obligations towards future generations.'''''		:: In all this, one notes first the poverty or narrowness of man's outlook, motivated as he is by a desire to possess things rather than to relate them to the truth, and lacking that disinterested, unselfish and aesthetic attitude that is born of wonder in the presence of being and of the beauty which enables one to see in visible things the message of the invisible God who created them. In this regard, '''''humanity today must be conscious of its duties and obligations towards future generations.'''''

	:: 38. In addition to the '''''irrational destruction of the natural environment''''', we must also mention the more serious destruction of the human environment, something which is by no means receiving the attention it deserves. Although people are rightly worried ~~â€”~~ though much less than they should be ~~â€”~~ about preserving the natural habitats of the various animal species threatened with extinction, because they realize that each of these species makes its particular contribution to the balance of nature in general, too little effort is made to safeguard the moral conditions for an authentic "human ecology". Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God's gift to man. He must therefore respect the natural and moral structure with which he has been endowed. In this context, mention should be made of the serious problems of modern urbanization, of the need for urban planning which is concerned with how people are to live, and of the attention which should be given to a "social ecology" of work.		:: 38. In addition to the '''''irrational destruction of the natural environment''''', we must also mention the more serious destruction of the human environment, something which is by no means receiving the attention it deserves. Although people are rightly worried — though much less than they should be — about preserving the natural habitats of the various animal species threatened with extinction, because they realize that each of these species makes its particular contribution to the balance of nature in general, too little effort is made to safeguard the moral conditions for an authentic "human ecology". Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God's gift to man. He must therefore respect the natural and moral structure with which he has been endowed. In this context, mention should be made of the serious problems of modern urbanization, of the need for urban planning which is concerned with how people are to live, and of the attention which should be given to a "social ecology" of work.

	:: Man receives from God his essential dignity and with it the capacity to transcend every social order so as to move towards truth and goodness. But he is also conditioned by the social structure in which he lives, by the education he has received and by his environment. These elements can either help or hinder his living in accordance with the truth. The decisions which create a human environment can give rise to specific structures of sin which impede the full realization of those who are in any way oppressed by them. To destroy such structures and replace them with more authentic forms of living in community is a task which demands courage and patience.<ref>Cf. Apostolic Exhortation ''Reconciliatio et Poenitentia'' (December 2, 1984),16:AAS 77 (1985), 213-217; Pius XI, Encyclical Letter ''Quadragesimo Anno'', III: loc. cit., 219.		:: Man receives from God his essential dignity and with it the capacity to transcend every social order so as to move towards truth and goodness. But he is also conditioned by the social structure in which he lives, by the education he has received and by his environment. These elements can either help or hinder his living in accordance with the truth. The decisions which create a human environment can give rise to specific structures of sin which impede the full realization of those who are in any way oppressed by them. To destroy such structures and replace them with more authentic forms of living in community is a task which demands courage and patience.<ref>Cf. Apostolic Exhortation ''Reconciliatio et Poenitentia'' (December 2, 1984),16:AAS 77 (1985), 213-217; Pius XI, Encyclical Letter ''Quadragesimo Anno'', III: loc. cit., 219.

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	<div class="hang">		<div class="hang">
	<sup class="versenum">14</sup> He summoned the crowd again and said to them, ~~â€œHear~~ me, all of you, and understand.		<sup class="versenum">14</sup> He summoned the crowd again and said to them, “Hear me, all of you, and understand.

	<sup class="versenum">15</sup> Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”		<sup class="versenum">15</sup> Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”
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	<sup class="versenum">17</sup> When he got home away from the crowd his disciples questioned him about the parable.		<sup class="versenum">17</sup> When he got home away from the crowd his disciples questioned him about the parable.

	<sup class="versenum">18</sup> He said to them, ~~â€œAre~~ even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile,		<sup class="versenum">18</sup> He said to them, “Are even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile,

	<sup class="versenum">19</sup> since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.)		<sup class="versenum">19</sup> since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.)

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	<sup class="versenum">14</sup> He summoned the crowd again and said to them, â€œHear me, all of you, and understand.		<sup class="versenum">14</sup> He summoned the crowd again and said to them, â€œHear me, all of you, and understand.

	<sup class="versenum">15</sup> Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.~~â€~~		<sup class="versenum">15</sup> Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”

	<sup class="versenum">17</sup> When he got home away from the crowd his disciples questioned him about the parable.		<sup class="versenum">17</sup> When he got home away from the crowd his disciples questioned him about the parable.
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	<sup class="versenum">18</sup> He said to them, â€œAre even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile,		<sup class="versenum">18</sup> He said to them, â€œAre even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile,

	<sup class="versenum">19</sup> since it enters not the heart but the stomach and passes out into the latrine?~~â€~~ (Thus he declared all foods clean.)		<sup class="versenum">19</sup> since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.)
	</div>		</div>

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	=== Old Testament ===		=== Old Testament ===

	It seems that some vegetarians take the commandment against [[murder]] in [http://usccb.org/bible/ex/20:12 Exodus 20:13] as a prohibition of all killing of any kind. It is easy to demonstrate that the People of God never understood that commandment against the taking of innocent human life to include the execution of wrongdoers. All of [[the Ten Commandments]] were imposed on pain of death, especially the prohibition of murder: "Anyone who sheds the blood of a human being, by a human being shall that ~~oneâ€™s~~ blood be shed; for in the image of God have human beings been made" [http://usccb.org/bible/gn/9:5 (Gen 9:6).] "Whoever strikes someone a mortal blow must be put to death" [http://usccb.org/bible/ex/21:11 (Ex 21:12).]		It seems that some vegetarians take the commandment against [[murder]] in [http://usccb.org/bible/ex/20:12 Exodus 20:13] as a prohibition of all killing of any kind. It is easy to demonstrate that the People of God never understood that commandment against the taking of innocent human life to include the execution of wrongdoers. All of [[the Ten Commandments]] were imposed on pain of death, especially the prohibition of murder: "Anyone who sheds the blood of a human being, by a human being shall that one's blood be shed; for in the image of God have human beings been made" [http://usccb.org/bible/gn/9:5 (Gen 9:6).] "Whoever strikes someone a mortal blow must be put to death" [http://usccb.org/bible/ex/21:11 (Ex 21:12).]

	It is equally easy to demonstrate that the commandment against [[murder]] does not preclude killing animals. Immediately after giving the Ten Commandments, God required Moses to offer animal sacrifice: "An altar of earth make for me, and sacrifice upon it your burnt offerings and communion sacrifices, your sheep and your oxen. In every place where I cause my name to be invoked I will come to you and bless you" [http://usccb.org/bible/ex/20:23 (Ex 20:24).]		It is equally easy to demonstrate that the commandment against [[murder]] does not preclude killing animals. Immediately after giving the Ten Commandments, God required Moses to offer animal sacrifice: "An altar of earth make for me, and sacrifice upon it your burnt offerings and communion sacrifices, your sheep and your oxen. In every place where I cause my name to be invoked I will come to you and bless you" [http://usccb.org/bible/ex/20:23 (Ex 20:24).]
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	</div>		</div>

	Peter had a vision of "all the ~~earthâ€™s~~ four-legged animals and reptiles and the birds of the sky," and a voice said to him, "Get up, Peter. Kill and eat" [http://usccb.org/bible/acts/10:8 (Acts 10:12-13).] When Peter objected that, as good Jew who kept the kosher rules in [[Torah]], he could not eat any meat that was not kosher, the voice said to him, "What God has made clean [''kosher''], you are not to call profane [''tref'']" [http://usccb.org/bible/acts/10:14 (10:15).]		Peter had a vision of "all the earth's four-legged animals and reptiles and the birds of the sky," and a voice said to him, "Get up, Peter. Kill and eat" [http://usccb.org/bible/acts/10:8 (Acts 10:12-13).] When Peter objected that, as good Jew who kept the kosher rules in [[Torah]], he could not eat any meat that was not kosher, the voice said to him, "What God has made clean [''kosher''], you are not to call profane [''tref'']" [http://usccb.org/bible/acts/10:14 (10:15).]

	Jesus sent Peter to catch a fish in order to obtain a coin to pay the Temple tax [http://usccb.org/bible/mt/17:23 (Mt 17:24-27).]		Jesus sent Peter to catch a fish in order to obtain a coin to pay the Temple tax [http://usccb.org/bible/mt/17:23 (Mt 17:24-27).]

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Aristotle and Thomas

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	[[The human spirit]], infused in our soul at the moment of conception, causes us to have powers of intellect and will that make us immortal. Animals and plants have souls, but do not have the spiritual powers that cause us to be "in the image and likeness of God" (Gen 1:27).		[[The human spirit]], infused in our soul at the moment of conception, causes us to have powers of intellect and will that make us immortal. Animals and plants have souls, but do not have the spiritual powers that cause us to be "in the image and likeness of God" (Gen 1:27).

			We are animals.

			Therefore, all animals are like us.

			We are rational animals because of the spiritual powers of our souls.

			Not all animals are rational animals.

			Human rights are based on human nature.

			Non-human animals do not have human rights.

	== Catechism ==		== Catechism ==

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	Some vegetarians argue that the fifth commandment, "Thou shalt not kill," refers to all animal life. The English translation of the commandment is beautiful but misleading. I love the sound of "Thou shalt not kill" because of the four forceful monosyllables, but the correct translation is [[murder\|"Thou shalt not murder."]] Murder is the taking of an innocent human life. The scriptures that define the commandment make a clear distinction between that kind of killing and the kind of killing of animals for food and for Temple worship.		Some vegetarians argue that the fifth commandment, "Thou shalt not kill," refers to all animal life. The English translation of the commandment is beautiful but misleading. I love the sound of "Thou shalt not kill" because of the four forceful monosyllables, but the correct translation is [[murder\|"Thou shalt not murder."]] Murder is the taking of an innocent human life. The scriptures that define the commandment make a clear distinction between that kind of killing and the kind of killing of animals for food and for Temple worship.

	We know that Jesus ate fish and lamb. He celebrated the Passover with His disciples and cooked fish for them at the seashore (Jn 21). He ate a piece of fish to prove His bodily resurrection (Lk 24:42). He could not have done so if eating flesh were intrinsically evil.<ref>"It is therefore an error to judge the morality of human acts by considering only the intention that inspires them or the circumstances (environment, social pressure, duress or emergency, etc.) which supply their context. There are acts which, in and of themselves, independently of circumstances and intentions, are ''always gravely illicit by reason of their object''; such as blasphemy and perjury, murder and adultery. One may not do evil so that good may result from it" [http://www.scborromeo.org/ccc/p3s1c1a4.htm#1756 (CCC #1756; ''emphasis added'').] </ref>		We know that Jesus ate fish and lamb. He celebrated the Passover with His disciples and cooked fish for them at the seashore (Jn 21). He ate a piece of fish to prove His bodily resurrection (Lk 24:42). He could not have done so if eating flesh were intrinsically evil.<ref>"It is therefore an error to judge the morality of human acts by considering only the intention that inspires them or the circumstances (environment, social pressure, duress or emergency, etc.) which supply their context. There are acts which, in and of themselves, independently of circumstances and intentions, are ''always gravely illicit by reason of their object''; such as blasphemy and perjury, murder and adultery. ''One may not do evil so that good may result from it''" [http://www.scborromeo.org/ccc/p3s1c1a4.htm#1756 (CCC #1756; ''emphasis added'').] </ref>

	Having said that it is ''permissible'' for Catholics to eat meat and use animal products for other purposes, it is not the case that the Church ''commands'' anyone to do so. Since we are naturally omnivorous, anyone who wishes to be a vegetarian may choose to be a vegetarian.		Having said that it is ''permissible'' for Catholics to eat meat and use animal products for other purposes, it is not the case that the Church ''commands'' anyone to do so. Since we are naturally omnivorous, anyone who wishes to be a vegetarian may choose to be a vegetarian.

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Links

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	== Links ==		== Links ==
			* [http://en.wikipedia.org/wiki/Sentience ''Wikipedia,'' "Sentience."]

	[[Category:Culture Wars]]		[[Category:Culture Wars]]
	[[Category:Ethics]]		[[Category:Ethics]]

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Reflections

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	== Reflections ==		== Reflections ==

	From the standpoint of biology, carnivorous activity seems to be natural among some animals; some are herbivores; others are omnivores. To the extent that we participate in animal nature--we are a rational ~~animal~~, and we are also omnivores--it is natural for us to eat the flesh of other animals.		From the standpoint of biology, carnivorous activity seems to be natural among some animals; some are herbivores; others are omnivores. To the extent that we participate in animal nature--we are rational animals, and we are also omnivores--it is natural for us to eat the flesh of other animals.

	Accepting the fact that we are omnivorous does not give us any right to torture animals. We must treat animals humanely ''not'' because they are human but because we are human.		Accepting the fact that we are omnivorous does not give us any right to torture animals. We must treat animals humanely ''not'' because they are human but because we are human.
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	Therefore, it would be against the scriptural tradition to think that killing or eating animals is intrinsically evil.		Therefore, it would be against the scriptural tradition to think that killing or eating animals is intrinsically evil.

	Animals are "sentient" beings in the strict sense of the word. They have senses like ours. They can see, hear, taste, touch, and smell. They feel pain and very evidently have feelings like ours (joy, sorrow, fear, anger). They have memory and an animal form of intelligence. But they do not have a [[human spirit\|spiritual nature like ours.]] The immediate divine act by which our souls are given God-like powers of intellect and will at the moment of our conception is what sets us apart from animals. "Being in the image of God the human individual possesses the dignity of a person, who is not just something, but someone. He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons. And he is called by grace to a covenant with his Creator, to offer him a response of faith and love that no other creature can give in his stead" [http://www.scborromeo.org/ccc/p1s2c1p6.htm#357 CCC #357).]		Animals are [http://en.wikipedia.org/wiki/Sentience "sentient" beings] in the strict sense of the word. They have senses like ours. They can see, hear, taste, touch, and smell. They feel pain and very evidently have feelings and moods like ours (joy, sorrow, fear, anger). They have memory and an animal form of intelligence. They feel pain and can suffer. But they do not have a [[human spirit\|spiritual nature like ours.]] The immediate divine act by which our souls are given God-like powers of intellect and will at the moment of our conception is what sets us apart from animals. "Being in the image of God the human individual possesses the dignity of a person, who is not just something, but someone. He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons. And he is called by grace to a covenant with his Creator, to offer him a response of faith and love that no other creature can give in his stead" [http://www.scborromeo.org/ccc/p1s2c1p6.htm#357 CCC #357).]

	God gives us an immortal personal identity at the moment of our conception through the gift of intellect and free will. This is why we may be held responsible for our actions in a way that no other animal can be. We alone have the freedom to decide whether or not to follow the impulses suggested by our animal natures. Animals have no such freedom of foresight, insight, abstract reasoning, and decision; they also do not have rights on par with human rights. That metaphysical, spiritual difference generates different codes of ethics for the treatment of humans and the treatment of animals.		God gives us an immortal personal identity at the moment of our conception through the gift of intellect and free will. This is why we may be held responsible for our actions in a way that no other animal can be. We alone have the freedom to decide whether or not to follow the impulses suggested by our animal natures. Animals have no such freedom of foresight, insight, abstract reasoning, and decision; they also do not have rights on par with human rights. That metaphysical, spiritual difference generates different codes of ethics for the treatment of humans and the treatment of animals.
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	The Church reprehends cruelty to animals, but does not and cannot forbid killing and eating them. Writing proper regulations for the humane treatment of animals is the responsibility of citizens, who have the obligation to form prudential judgments that lie outside the scope of the Church's teaching authority. No pope or council of the Church is going to write a code for the treatment of cows, pigs, chicken, salmon, turkeys, goats, alligators, turtles, or the like. That is the job of local civil authorities and citizens.		The Church reprehends cruelty to animals, but does not and cannot forbid killing and eating them. Writing proper regulations for the humane treatment of animals is the responsibility of citizens, who have the obligation to form prudential judgments that lie outside the scope of the Church's teaching authority. No pope or council of the Church is going to write a code for the treatment of cows, pigs, chicken, salmon, turkeys, goats, alligators, turtles, or the like. That is the job of local civil authorities and citizens.

	In defending the rights of omnivores to eat meat, I am not in any way defending the abuse of animals. Those who treat animals cruelly degrade themselves. They ought to be prohibited from doing so. Bear-baiting, dog fights, and rooster fights spring to mind as examples of the kind of things that can and should be outlawed. How and where to draw the line between licit animal husbandry and illicit torment of animals is a different case. It is something about which reasonable Catholics of good faith may reasonably disagree. The Church will never issue detailed codes for animal husbandry. Developing local codes is a job for politicians and citizens, not for the [[Magisterium]].		In defending the rights of omnivores to eat meat, I am not in any way defending the abuse of animals. Those who treat animals cruelly degrade themselves. They ought to be prohibited from doing so. Bear-baiting, dog fights, and rooster fights spring to mind as examples of the kind of things that can and should be outlawed. How and where to draw the line between licit animal husbandry and illicit torment of animals is a different case. It is something about which reasonable Catholics of good faith may reasonably disagree. The Church will never issue detailed codes for animal husbandry. Developing local codes is a job for politicians and citizens, not for the [[Magisterium]].

	== The glorious freedom of the children of God ==		== The glorious freedom of the children of God ==

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Catechism

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	From these and other such passages, it is evident that neither Jesus nor His disciples understood the commandment against murder to prohibit killing and eating animals.		From these and other such passages, it is evident that neither Jesus nor His disciples understood the commandment against murder to prohibit killing and eating animals.

			== Aristotle and Thomas ==

			The Aristotelian/Thomist view is that all living things have a soul: plants, animals, and humans.

			In all three cases, [[the soul is the form of the body]].

			[[The human spirit]], infused in our soul at the moment of conception, causes us to have powers of intellect and will that make us immortal. Animals and plants have souls, but do not have the spiritual powers that cause us to be "in the image and likeness of God" (Gen 1:27).

	== Catechism ==		== Catechism ==