Ending Nonhuman Suffering: Exploring Sabbath, Ecology, and Animal Welfare in Poetical Works

1. “No artful harms for simple brutes” The End of Nonhuman Suffering in Poetical Works by James Thomson and Richard Lewis Melissa Brotton, MS, PhD La Sierra University

2. Dr. Tonstad’s Conception of Sabbath at the Source • Intent and Actualization • Appraisal and delight • Universality and inclusion • Presence and participation • Plenitude and blessing • Memory and promise • Gift vs. obligation • (Tonstad, Sigve. The Lost Meaning of the Seventh Day Sabbath School Notes. 12 November 2011)

3. The Big Sense of Sabbath Big Picture Sabbath Levite Cities • Rest for people, animals, and land • Attention to land ethic • Connections to economy and ecology (eco = house) • Human involvement in the welfare of nonhuman creation • Creature Identity “The cities which were to be given to the Levites were to be surrounded by a ‘green belt’. . . . This ‘common’ was an open space reserved for the animals, movable possessions and other amenities in the lives of the citizens (S. R. Hirsch, qtd. in The Environment and Jewish Law: Essays and Responsa. Ed. Walter Jacob and Moshe Zemer. 2003. 47).

4. Wendell Berry’s Sabbath Poem VI What mood will stand, though all be fallen, The good return that time has stolen, Though creatures groan in misery, Their flesh prefigures liberty To end travail and bring to birth, Their new perfection in new earth. At word of that enlivening Let the trees of the woods all sing And every field rejoice, let praise Rise up out of the ground like grass. What stood, whole in every piecemeal Thing that stood, will stand through all Fall-field and woods and all in them Rejoin the primal Sabbath’s hymn.

5. William Wilberforce (1759-1833) • Founded The Royal Society for the Prevention of Cruelty to animals in 1824 • Law passed against cruelty to sheep, cattle, and horses • A “leading light in the campaign against animal cruelty” (Andrew Linzey, “A Service for Animal Welfare”) Portrait of William Wilberforce by Karl Anton Hickel, 1794, Bridgeman Art Gallery. Wikimedia. PD.

6. Jeremy Bentham (1748-1832 British philosopher and advocate of utilitarianism The greatest happiness to the greatest number of people is the measure for right and wrong) Co-founder of the animal welfare movement in England "The question is not 'can they reason?', nor 'can they talk?', but 'can they suffer?’” (Jeremy Bentham, 1780. Henshaw, 1989: 23). Portrait of Jeremy Bentham by Henry William Pickersgill c. 1830. Web. Wikimedia. 14 Nov. 2011. PD.

7. Jesus, a Minister to Any Creature Jesus was the fountain of healing mercy for the world; and through all those secluded years at Nazareth, His life flowed out in currents of sympathy and tenderness. The aged, the sorrowing, and the sin-burdened, the children at play in their innocent joy, the little creatures of the groves, the patient beasts of burden,--all were happier for His presence. He whose word of power upheld the worlds would stoop to relieve a wounded bird.There was nothing beneath His notice, nothing to which He disdained to minister. (White, Ellen. Desire of Ages, 74).

8. Ecotopia “Ideal conditions of human flourishing . . . . that regularly feature the non-human creation and imagine ideal relationships between humans and other creatures, both flora and fauna.” (Bauckham, Richard. The Bible and Ecology: Rediscovering the Community of Creation. Waco: Baylor, 2010. 115.) “ Jacopo Bassano (Jacopo da Ponte) Garden of Eden. Oil on canvas, 1570-1573.Galleria Doria-Pamphili, Rome. Terminartors. Web. PD.

9. Ecotopias in Theology In theological terms [Ecotopias] are at least incipiently eschatological, to be taken up . . . into the Bible’s overall vision of the future renewal of the whole creation, but they are also protological in that, to a greater or lesser extent, they evoke the prior situation to the expulsion of Adam and Eve, and prior, therefore, to the historical disruption between humans and wild nature.” (Bauckham, Richard 115)

10. The “Groaning of Creation” in St. Paul “For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage of decay and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies” (Romans 8: 19-23).

11. Tracing a thought through time . . . Animal Souls in Augustine “For living creatures show their love of bodily peace by their avoidance of pain, and by their pursuit of pleasure to satisfy the demands of their appetites they demonstrate their love of peace of soul. In just the same way, by shunning death they indicate quite clearly how great is their love of the peace in which soul and body are harmoniously united.” (Concerning the City of God against the Pagans. Ed. Henry Bettenson. Harmondsworth, Penguin Books, 4th ed. 1980, 872. Qtd. in Andrew Linzey and Tom Regan. Animals & Christianity: A Book of Readings. Eugene: Wipf & Stock. 2007.)

12. Question of Animal Redemption through Theological History St. Irenaeus (2nd c.) John of the Cross (16th c.) “and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things” (Against Heresies. Writings of Irenaeus. 2 Vols. Ed. A Roberts and W. H. Ramaut. Edinborough: T & T Clark, 105-6. Qtd. in Andrew Linzey and Tom Regan. Animals & Christianity: A Book of Readings. Eugene: Wipf & Stock. 2007.) “but also in this image of His Son alone [God] left [all things] clothed with beauty, communicating to them supernatural being. This was when He became a man, and thus exalted man in the beauty of God, and consequently exalted all the creatures in him, since in uniting Himself with man he united Himself with the nature of them all” (The Complete Works. Ed. A. E. Peers. Wheathampstead, Hertfordshire: Anthony Clarke, 1974. 48. Qtd. in Andrew Linzey and Tom Regan. Animals & Christianity: A Book of Readings. Eugene: Wipf & Stock. 2007.)

13. John Calvin on Romans 8.21 “Because the creatures are subject to corruption, not through their natural desire, but by God’s appointment, and also because they have a hope of being freed hereafter from corruption, it follows that they groan like a woman in labour until they have been delivered. This is a most appropriate comparison to inform us that the groaning of which he speaks will not be in vain or without effect. It will finally bring forth a joyful and happy fruit. In short, the creatures are not content with their present condition, and yet they are not so distressed as to pine away irremediably. They are, however in labour, because they are waiting to be renewed to a better state. By saying that they groan together, he does not mean that they are bound together by common anxiety, but he connects them with us as our companions.” (The Epistle of Paul to the Romans and to the Thessolonians. Ed. D. W. Torrance and T. F. Torrance. London: Oliver and Boyd, 1961, 173-74).

14. John Wesley (19th century) “To descend to a few particulars, the whole creation will then, undoubtedly, be restored, not only to the vigour, strength, and swiftness which they had at their creation, but to a far higher degree of each than they ever enjoyed. They will be restored, not only to that measure of understanding which they had in paradise but to a degree of it much higher than that, as the understanding of an elephant is beyond that of a worm. . . . they will suffer no more, either from within or without; the days of their groaning are ended. . . . They shall enjoy happiness suited to their state, without alloy, without interruption, and without end.” (Sermons on Several Occasions. Vol. 2. London: Wesleyan Conference Office, 1874, 283-86).

15. Richard Lewis (1700-1734) • “Best neoclassical poet of America” • “To Mr. Samuel Hastings (Ship-wright of Philadelphia) (1729) • “A Journey from Patapsco in Maryland to Annapolis” (1730) • “Food for Criticks” (1731) • Connections to the Royal Society W. H. Butchers. 1806. Bristol Public Libraries. London Lives: 1690-1800: Crime, Poverty, and Social Policy in the Metropolis. Online. PD.

16. “To Mr. Samuel Hastings (Ship-wright of Philadelphia) on his launching the Maryland-Merchant, a large Ship built by him at Annapolis” The wond’rous Ark, built by divine Command, Rose slowly underneath thy forming Hand: Finished at Length, the mighty Work appears, The Labour of an Hundred rolling Years. Within its Womb, the universal Race Of Insects, Beasts, Birds, Men, obtain a Place, Who in due Time should meet a second Birth, And with their Offspring fill the future Earth (39-46) Photograph of the HMS Surprise. Maritime Museum of San Diego. Original Uploader: Logawi at en.wikipedia. 2 Nov. 2005. GNU FD License.

17. “Food for Criticks” • Subtitle: “Containing the Freshest Advices Foreign and Domestick” • Focus is birdsong • Catalogue of birds adheres closely to the works of Mark Catesby, published about the same time Mark Catesby, Etchings with Hand Coloring. “Red Eyed and Little Brown Flycatcher.” Natural History of Carolina, Florida and the Bahama Islands. London. 1731.

18. “Take pattern from the merry piping quail” Take pattern from the merry piping quail; Observe the bluebird for a roundelay, The chatt’ring pie, or ever bab[b]ling jay: The plaintive dove the soft love verse can teach, And mimick thrash to imitators preach. In Pindar’s strain the lark salutes the dawn, The lyrick robin chirps the ev’nin on” (Lines 82-88)

19. “No artful harms . . .” What Eden was, by every prospect told, Strive to regain the temper of that age of gold; (No artful harms for simple brutes contrive;) But scorn to take a being they cannot give; To leafy woods resort for health and ease, Not to disturb their melody and peace. (Lines 140-145) Roelandt Jacobst Savery. Garden of Eden. Oil on Wood. Royal Museum of Fine Arts. Antwerp, Belgium. Early 17th. c. Public Domain.

20. Virgilian Images: “Cool Fountains . . . Soft Meadows” • Epigraph: “Hic sunt gelidi fontes, hic mollia prata, Lycori: hic nemus, hic ipso tecum toto consumerer aevo” (Virgil, Eclogue 10.42-43) • Translation: Here are the cool fountains, here are the soft meadows, O Lycoris: Here are the woods, here could I have spent all my days with you. James Morris. “Sheep in a Meadow.” Oil on Canvas. 1857. Encore Editions. Web. Public Domain.

21. James Thomson (1700-1748) • Scottish poet and playwright • “The Seasons” • Winter (1726) • Summer (1727) • Spring (1728) • Autumn (1730) • “Rule, Britannia” Portrait of James Thomson. National Portrait Gallery of England. C. 1746. Oil on Canvas. Wikimedia. PD.

22. Spring Be not the Muse asham’d, here to bemoan Her Brothers of the Grove, by tyrant Man Inhuman caught, and in the narrow Cage From Liberty confin’d, and boundless Air. Dull are the pretty Slaves, their Plumage dull, Ragged, and all its brightening Lustre lost; Nor is that sprightly Wildness in their Notes, Which, clear and vigorous, warbles from the Beech. Oh then, ye Friends of Love and Love-taught Song, Spare the soft Tribes, this barbarous Art forbear! If on your Bosom Innocence can win, Music engage, or Pietry persuade. (131-42) Photo Credit: Vickie Henderson. “Tufted Titmouse Fun.” Vicki Henderson Art. Web. http://vickiehenderson.blogspot.com/p/ more-about-me.html.

23. Autumn Oh let not, aim’d from some inhuman Eye, The Gun the Music of the coming Year Destroy; and harmless, unsuspecting Harm, Lay the weak Tribes, a miserable Prey, In mingled Murder, fluttering on the Ground! Mark Catesby. “The Summer Red Bird. Natural History of Carolina, Florida and the Bahama Islands. London. 1731. PD.

24. Winter “Tis come, the glorious morn! the second birth Of heaven and earth! awakening nature hears The new-creating word, and starts to life In every heighten’d form, from pain and death For ever free. The great eternal scheme, Involving all, and in a perfect whole Uniting, as the prospect wider spreads, To reason’s eye refin’d clears up apace. Ye vainly wise! ye blind presumptuous! Now, Confounded in the dust, adore that Power And Wisdom oft arraign’d” (Winter, 1042-52)

25. ”One unbounded Spring encircle all” Ye good distress’d! Ye noble few! who here unbending stand Beneath life’s pressure, yet a little while, And what your bounded view, which only saw A little part, deem’d evil is no more: The storms of wintry time will quickly pass, And one unbounded Spring encircle all. (1063-69)

26. Scriptural Ethic Taken as a whole, biblical law seeks to inculcate a precise awareness of physical being: of human life in a particular place, the land of Canaan, shared with other creatures – trees (Deut. 20:19) and birds and animals (Deut. 22:4, 6-7; 25:4) – whose own lives are precious and vulnerable. (Ellen F. Davis. Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible. Cambridge UP, 2009. 82).

27. Antecedents in the Old Testament Genesis 9:8-9 Everett Gendler “I now establish My covenant with you and your offspring to come, and with every living thing that is with you– birds, cattle and every wild beast as well, all that have come out of the ark, every living thing on earth.” “In this passage, both the terms, brit, “covenant” and ot, “sign,” apply to all living creatures and to earth, not only to humans” (“A Sentient Universe.” Ecology and the Jewish Spirit. Ed. Ellen Bernstein, Woodstock: Jewish Lights, 2008).

28. The Torah The Torah affirms three central propositions regarding animals and their treatment: that although they are “ownable,” they are more than chattel, that they do indeed suffer, and that it is incumbent upon us to minimize that suffering in our dealings with them. . . . as well as laws of the separation of milk and meat (the life of the animal and its death), feeding domestic animals before oneself (Talmud, Berachot 40a), and critical attitudes to hunting, among others. (Jeremy Benstein. The Way into Judaism and the Environment. Woodstock: Jewish Lights, 2006. 103.)

29. “For the righteous knows the soul of his animal” (Proverbs 12:10) Being righteous necessitates not only providing for animals, as one would for any property, but also acquiring intimate knowledge of the animal’s self. This is neither abstract nor instrumental knowledge; it is part of a relationship, and as anybody who has had a pet will attest, the knowledge, and resultant obligation, is mutual. (Jeremy Benstein. The Way into Judaism and the Environment. Woodstock: Jewish Lights, 2006. 105.)

30. Ethics of the Ideology of Animal Redemption: Animal and Human Suffering Intertwined “They never feel soil or sunshine and rarely the touch of a human hand. . . . (Ellen F. Davis. Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible. Cambridge UP, 2009. 98). “Animals have a kind of dignity and self-respect, akin to that possessed by human beings. If abused, under the influence of blind passion, their spirits will be crushed. . . .” (Ellen G. White. Signs of the Times, 25 Nov. 1880, par. 21) Photo taken from”Farm Sanctuary” via “Pigs vs. Pork.” Journey to a Healthier Me. Web. 27 February 2011. 2 November 2011.

31. Ellen White on Animal Abuse There were beasts in Eden, and there will be beasts in the earth made new. Unless the men who have indulged in cruelty toward God’s creatures here, overcome that disposition and become like Jesus, kind and merciful, they will never share in the inheritance of the righteous. They would, if there, exercise the same spirit that had not been overcome here. All disposition to cause pain to our fellow-men or to the brute creation is Satanic. (Signs of the Times, 25 November, 1880, pars. 21-2).

32. Are Animals Living Souls? “It’s not so much a matter of what you are eating as who you are eating.” (Marc Bekoff, June 2011. Association for the Study of Literature and the Environment Conference. 11th Biennial Conference. Indiana University. Bloomington, IL.)