tal ethics, and human munities can be creat operative. The third section positive traditions wit Practicing the Presence of God ing animals, suggestir repent of the former A Christian Approach to Animals This involves reclaimi can alternative," wh JAY MCDANIEL vidual animals have selves" even as they a other and fot God, a diverse and interco unique value for God The fourth section tions of the words "e "good news." I sugget a static set of ideas, b' "in process," and d of growth and chan souled creatures, wb variety of biological man characteristic is Can Christianity, "good news" for humanity as ticipation in what one process theologian, John ties for feeling and ~ the very term "Gospel" proclaims, become good Cobb, calls "the Earthist movement." 1 The or­ panied by intense a news for animals? I write as a Christian, influ­ ganizing themes of this volume, inspired by "good news" for ani enced by process theology and other sources, Thomas Berry, offer a similarly profound vision. mals kindly, proteai who believes that Christianity, which has often In this section I also draw upon an interna­ their autonomy, reo been bad news for animals, can become good tional document, the Earth Charter, the prin­ relations ~ith God, news for them in the future. I hope this essay ciples of which are clear statements of Earthist tions of divine prese will be of service not only to Christians who sentiments. The final seaion care about animals and who hope that Chris­ The second section explains why, even of Christian life in 1 tianity can become more sensitive to them, but though many Christians are now developing can become "good also to people of other religions or of no reli­ "ecological theologies," there is still a need to cal action, theologic gion, who are hopeful that Christianity might ask: "But can Christianity become good news tual depth. By become "good news for animals," if not for the for animals?" My argument is that ecological in-action: that is, VI sake of Christians themselves, then at least for theologians too easily emphasize "environmen­ needs of living be the sake of animals. The essay is divided into tal ethics" and "social justice for humans" over "theological under5 seven sections. I outline their contents as fol­ "compassion for individual animals," when, in insight concerning lows, so that you might read them in whatever fact, all three are important.2 A responsible ing the nature of ; order you wish. Christian ethic will seek to be good news for God. And by "spi The first section suggests that the transfor­ individual animals; good news for species ofani­ availability to the B mation of Christianity into "good news for mals and plants; and, of course, good news for in ecological contel animals" requires an encounter with the com­ people, particularly the poor and powerless. It In the fifth seai( modifYing effects ofconsumer culture and a par­ will try to combine animal welfare, environmen­ suggest that becom 133 PRACTICING THE PRESENCE OF GOD tal ethics, and human rights, hopeful that com­ involves following the norms of the eco-justice munities can be created in which all three are movement, particularly its emphasis on soli­ operative. darity with victims, and then, as a way of con­ The third section considers negative and cretizing these norms, following the guidelines positive traditions within Christianity concern­ of the Humane Society of the United States.' I ing animals, suggesting that Christians need to hope that these norms and guidelines are suf­ repent of the former and learn from the latter. ficient to answer the question: How should we This involves reclaiming what I call "the Francis­ Christians treat animals? can alternative," which recognizes that indi­ In the sixth section I turn to theological un­ vidual animals have value "in and for them­ derstanding. I note three sources which can be selves" even as they also have value for one an­ of service to a theology sensitive to animals: the other and for God, and that they are part of trinitarian theology of Andrew Linzey, process a diverse and interconnected whole which has theology, and feminist theology of the sort de­ unique value for God. veloped by the neo-Thomist theologian, Eliza­ The fourth section offers more precise defini­ beth Johnson.4 I allude to a dialogue between tions of the words "Christianity," "animals," and Johnson and myself, in which we jointly affirm "good news." I suggest that "Christianity" is not that animals are lured by God as an indwell­ a static set of ideas, but rather a family of people ing Spirit, albeit in a persuasive rather than co­ "in process," and that this family is capable ercive way; that this Spirit also shares in the of growth and change, that "animals" are en­ suffering and joys of animals, on their own souled creatures, whose members lie within a terms and for their own sakes; and that, should variety of biological classes, but whose com­ there be life after death for humans, it ought mon characteristic is that they have rich capaci­ also be available for animals.5 This dialogue )logian, John ties for feeling and goal-guided action, accom­ shows the degree to which certain forms ofcon­ nt."l The or­ panied by intense capacities for pain, and that temporary theology, process and feminist, are inspired by "good news" for animals involves treating ani­ willing to move beyond anthropocentric habits round vision. mals kindly, protecting their species, respecting of thought toward animal-sensitive understand­ an interna­ their autonomy, recognizing their independent ings of God. er, the prin­ relations with God, and seeing them as revela­ In the seventh section, I turn to the spiritual s of Earthist tions of divine presence. dimension of Christian life, and more specifi­ The final sections turn to three dimensions cally to what Johnson calls "ecological contem­ why, even of Christian life in terms of which Christianity plation."6 Other theologians have other names developing can become "good news for animals": practi­ for it. The Protestant theologian Sallie McFague 11 a need to cal action, theological understanding, and spiri­ calls it "seeing with the loving eye;" while the good news tual depth. By "practical action" I mean love­ Orthodox theologian Kallistos Ware calls it "the t ecological in-action: that is, willing responsiveness to the contemplation ofnature."7 Following Ware, but 11Vironmen­ needs of living beings, animals included. By also in the spirit of McFague and Johnson, I mans" over "theological understanding" I mean discursive suggest that contemplative seeing involves see­ ," when, in insight concerning the nature of things, includ­ ing all things, animals included, in their particu­ responsible ing the nature of animals in their relation to larity, as subjects in and for themselves; com­ d news for God. And by "spiritual depth" I mean inner bined with a recognition that, in this particu­ ~cies ofani­ availability to the Breath of Life, as exemplified larity, they reveal the light of God. I propose d news for in ecological contemplation. that, in the last analysis, it is only when Chris­ lwerless. It In the fifth section I turn to practical action. I tians come to see animals in this way, as subjects vlronmen­ suggest that becoming "good news for animals" of their own lives and also as holy icons, that 134 JAY MCDANIEL they-we-can be good news for animals in a also the stars and galaxies. The "world" is that priests are public poli( sustained way. diverse whole in which God took deep delight the world is, or ougb By way of conclusion, I ask the question: on the seventh day of creation. place united by a WOl Its "evangelists" are And how might Christians enter into this way It is difficult to know how Christianity can ofseeing? What kinds ofspiritual disciplines are be good news to the galaxies. Perhaps Chris­ play the products of ments, convincing us available to us? I suggest that the most impor­ tians, like others, are "good news" to the heavens "whole" unless we po tant discipline will be to spend time in the pres­ when they are awed by the womb-like presence ence of animals themselves, not as they appear of a dark and starlit sky, feeling both insignifi­ icons are window dis And its church is the on television screens or in cartoons, but as they cant yet included in a deeper mystery many core teachings is thai appear in palpable, physical presence. We Chris­ name "God." In any case, it is clear that Chris­ made whole, by con tians can become good news for animals, only if tianity can be, or at least should be, good news we allow ourselves to be awed, again and again, for the earth and its creatures. This is not be­ the year before. This religion is "1 by the sheer beauty oftheir mysterious presence. cause Christianity is the best religion or because creatures in several VI I suggest further that, for the economically all people should convert to it. Each religion and temporally privileged in our world, who has its gifts and liabilities. Mass conversion to the planet is a stock have the means and time to leave the city, this Christianity would destroy part of the world's there for the taking, may involve spending time in wilderness areas. religious diversity, which itself contributes to tions to preserve its tions of humans ani But for many in our world, spending time with the deeper mystery. Rather it is because slightly to reduce various fe animals can occur only in cities and at home.