If a Christian Doesn't Eat Meat, He Still Isn't a Vegetarian (or Vegan for that Matter).

A Christian may or may not eat meat. That’s a matter of preference. But Vegetarianism and Veganism are religious worldviews set against the Biblical worldview. Those holding to these positions are attempting to enforce a religion of paganism upon those who do not share that view. Please view this animal rights video by Dr. Mealanie Joy, then consider my response, to a non-meat-eating Christian. Happily, the person to whom I addressed this note sees through the paganism of the video.

Re the Dr. Melanie Joy video.

Dear,                 

I can understand there are health arguments against eating meat, as well as issues regarding cruelty to animals in modern farming. But the main argument in this video betrays a thoroughly pagan worldview. I’ll leave the health issue aside for now, but the worldview of the presenter worries me.

Shortly into the video, she refers to animals as “individuals,” a term in normal use is reserved for people. Yes, each animal is an individual animal, but not an individual person, as we usually use the word, by itself, of people. Her comparisons between pigs, chickens, cows, and human infants are jarring. This is the same approach to human infants that the pro-abortion movement takes—that the infant is no more than an animal. Ironically, the same people who have no problem aborting a human infant are very often opposed to any use of animals. I am 99% certain that she considers herself “prochoice.” What “heterosexism” has to do with vegetarianism and veganism is beyond me, but it rounds out my perception of her worldview.

The problem with a pagan worldview is that it reduces man to nature, and denies, first of all, the existence of a God who is an uncreated creator of all things. Paganism identifies nature with God—pantheism, so God is a part of nature and by extension, all of nature is a part of God. Secondly, paganism denies the Biblical teaching that man is uniquely created in the image of God, and by virtue of that image, man has dominion over creation (there are very important implications in this doctrine, read Genesis 1:26-31). Without this uniqueness, law, judgement, sin, salvation, and holiness are meaningless, because man is an animal with no unique stature nor responsibility before God.

Dr. Joy raises the issue of animal rights, a phrase which is rarely thought out. In the traditions of Western societies, humans have rights; and humans have responsibilities to animals. If animal rights were the case (and she brings the term “social justice” to her argument), then animals are a part of society such as a human is.

To speak of human rights, means that a human must not be deprived of life, liberty or property without due process. So if animals have rights, it means that an animal can never be deprived of its life or liberty without due process, that is, without a court order, such as is the case when a human is tried and found guilty of a crime. Nor can humans be used for slavery or experimentation, but these things are seen as inhumane (the Nazis and Planned Parenthood are modern examples of the horrors of such abuse).

If animals are afforded “rights,” it must be asked, “who grants these rights?” Is it God? Not in paganism. It is always man who grants rights in paganism, and as history shows, man can take rights away from those he deems unfit. Thus in pagan America and Canada, man has determined that the unborn have no rights and are not human.

Quite practically, if animals are given the same rights as humans, all elimination of disease-carrying pests must be made illegal: rats, mice, mosquitoes, etc., all have a right to life. Antibiotics are also forbidden, as they kill of entire populations of bacteria.

This may seem like an extreme example, but once rights are afforded to a class, the size, age, intelligence, or perceived value of that class must be deemed irrelevant. An animal is an animal.

This also holds true for animal testing for life-saving medications. While I think that cosmetic testing is cruel (and cosmetics don’t help most of those who use them anyway), I am in full favour of using an animal to test a drug or medication for effectiveness or harmful side effects. Pigs have been bread for the sole purpose of harvesting their skin for burn transplants. Paganism may see that as illegitimate, but it is illegitimate only if the Biblical doctrine of man created in the image of God is ignored.

So if one wishes to be a vegetarian or vegan from a Christian viewpoint, it must be done so without confusing man and animal. The Bible does teach, by the way, compassionate animal husbandry. The vegetarian does, however, have to deal with passages throughout the Bible that permits the eating of meat (and commands it in the case of the priests—see Leviticus and Deuteronomy). The Old Testament has strict limits on diet, as is well known.

In the New Testament, Jesus made it clear that the dietary restrictions were a thing of the past (note vss 18-19):

Mark 7:14–23 (ESV)

14 And he called the people to him again and said to them, “Hear me, all of you, and understand: 15 There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.” 17 And when he had entered the house and left the people, his disciples asked him about the parable. 18 And he said to them, “Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, 19 since it enters not his heart but his stomach, and is expelled?” (Thus he declared all foods clean.) 20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

It might also be good to remember that Jesus served fish (John 6:9; Luke 9:16; Mark 6:38; John 21:9)!

Furthermore, when the Gospel is preached, food is used to convince a faithful Hebrew Christian (Peter) that if foods are not to be rejected as unclean, neither should people (Acts 10:9-16 and Acts 11). Galatians 2:11-14 only makes sense if we understand that Paul allowed eating any kind of meat. His prohibitions on meat eating in his other letters are about the unique sense of where the meat was purchased, that is, a pagan temple. He did not allow it if it violated a Christian’s conscience.

So in summary,

  1. The Biblical worldview says that man is created in the image of God, and therefore separate from animal, and any appeal to vegetarianism must not cross those boundaries.
  2. Animals, while under the care, stewardship, and dominion of man, do not have human rights.
  3. Advocating for animal rights is an act of sinful rebellion, worshipping the creature rather than the Creator (Romans 1:18—32). In this manner, vegetarianism and veganism is very dangerous to the Christian.
  4. The Bible advocates the eating of meat, and does not forbid it. Therefore, vegetarianism or veganism cannot be made a law to which Christians are subject. It is a matter of Christian liberty.

 

46schaeffer

I’ve attached a chart, from Francis Schaeffer, which explains the nature of the “chasm” between God and creation, and between man and the rest of creation. The first slide shows what the Biblical worldview teaches, that there is a “chasm” between God and His creation; that is, He is entirely separate from and not dependent upon, in any way, what He created. The second slide shows that there is also, within creation itself, a separation between man and all other entities, living or otherwise, in creation.

God, Creation, Chasm God, Creation, and us

I hope this helps you in your evaluation of this video. Eating meat or not is a choice you can make. But to call oneself a vegetarian or vegan is to be aligned with a movement that is opposed to the Kingdom of God. This is by no means meant to be a rebuke, but a way to help you see the implications of the worldview of this particular presentation.

In the Lamb,

Scott

 

If a Christian Doesn’t Eat Meat, He Still Isn’t a Vegetarian (or Vegan for that Matter).

A Christian may or may not eat meat. That’s a matter of preference. But Vegetarianism and Veganism are religious worldviews set against the Biblical worldview. Those holding to these positions are attempting to enforce a religion of paganism upon those who do not share that view. Please view this animal rights video by Dr. Mealanie Joy, then consider my response, to a non-meat-eating Christian. Happily, the person to whom I addressed this note sees through the paganism of the video.

Re the Dr. Melanie Joy video.

Dear,                 

I can understand there are health arguments against eating meat, as well as issues regarding cruelty to animals in modern farming. But the main argument in this video betrays a thoroughly pagan worldview. I’ll leave the health issue aside for now, but the worldview of the presenter worries me.

Shortly into the video, she refers to animals as “individuals,” a term in normal use is reserved for people. Yes, each animal is an individual animal, but not an individual person, as we usually use the word, by itself, of people. Her comparisons between pigs, chickens, cows, and human infants are jarring. This is the same approach to human infants that the pro-abortion movement takes—that the infant is no more than an animal. Ironically, the same people who have no problem aborting a human infant are very often opposed to any use of animals. I am 99% certain that she considers herself “prochoice.” What “heterosexism” has to do with vegetarianism and veganism is beyond me, but it rounds out my perception of her worldview.

The problem with a pagan worldview is that it reduces man to nature, and denies, first of all, the existence of a God who is an uncreated creator of all things. Paganism identifies nature with God—pantheism, so God is a part of nature and by extension, all of nature is a part of God. Secondly, paganism denies the Biblical teaching that man is uniquely created in the image of God, and by virtue of that image, man has dominion over creation (there are very important implications in this doctrine, read Genesis 1:26-31). Without this uniqueness, law, judgement, sin, salvation, and holiness are meaningless, because man is an animal with no unique stature nor responsibility before God.

Dr. Joy raises the issue of animal rights, a phrase which is rarely thought out. In the traditions of Western societies, humans have rights; and humans have responsibilities to animals. If animal rights were the case (and she brings the term “social justice” to her argument), then animals are a part of society such as a human is.

To speak of human rights, means that a human must not be deprived of life, liberty or property without due process. So if animals have rights, it means that an animal can never be deprived of its life or liberty without due process, that is, without a court order, such as is the case when a human is tried and found guilty of a crime. Nor can humans be used for slavery or experimentation, but these things are seen as inhumane (the Nazis and Planned Parenthood are modern examples of the horrors of such abuse).

If animals are afforded “rights,” it must be asked, “who grants these rights?” Is it God? Not in paganism. It is always man who grants rights in paganism, and as history shows, man can take rights away from those he deems unfit. Thus in pagan America and Canada, man has determined that the unborn have no rights and are not human.

Quite practically, if animals are given the same rights as humans, all elimination of disease-carrying pests must be made illegal: rats, mice, mosquitoes, etc., all have a right to life. Antibiotics are also forbidden, as they kill of entire populations of bacteria.

This may seem like an extreme example, but once rights are afforded to a class, the size, age, intelligence, or perceived value of that class must be deemed irrelevant. An animal is an animal.

This also holds true for animal testing for life-saving medications. While I think that cosmetic testing is cruel (and cosmetics don’t help most of those who use them anyway), I am in full favour of using an animal to test a drug or medication for effectiveness or harmful side effects. Pigs have been bread for the sole purpose of harvesting their skin for burn transplants. Paganism may see that as illegitimate, but it is illegitimate only if the Biblical doctrine of man created in the image of God is ignored.

So if one wishes to be a vegetarian or vegan from a Christian viewpoint, it must be done so without confusing man and animal. The Bible does teach, by the way, compassionate animal husbandry. The vegetarian does, however, have to deal with passages throughout the Bible that permits the eating of meat (and commands it in the case of the priests—see Leviticus and Deuteronomy). The Old Testament has strict limits on diet, as is well known.

In the New Testament, Jesus made it clear that the dietary restrictions were a thing of the past (note vss 18-19):

Mark 7:14–23 (ESV)

14 And he called the people to him again and said to them, “Hear me, all of you, and understand: 15 There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.” 17 And when he had entered the house and left the people, his disciples asked him about the parable. 18 And he said to them, “Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, 19 since it enters not his heart but his stomach, and is expelled?” (Thus he declared all foods clean.) 20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

It might also be good to remember that Jesus served fish (John 6:9; Luke 9:16; Mark 6:38; John 21:9)!

Furthermore, when the Gospel is preached, food is used to convince a faithful Hebrew Christian (Peter) that if foods are not to be rejected as unclean, neither should people (Acts 10:9-16 and Acts 11). Galatians 2:11-14 only makes sense if we understand that Paul allowed eating any kind of meat. His prohibitions on meat eating in his other letters are about the unique sense of where the meat was purchased, that is, a pagan temple. He did not allow it if it violated a Christian’s conscience.

So in summary,

  1. The Biblical worldview says that man is created in the image of God, and therefore separate from animal, and any appeal to vegetarianism must not cross those boundaries.
  2. Animals, while under the care, stewardship, and dominion of man, do not have human rights.
  3. Advocating for animal rights is an act of sinful rebellion, worshipping the creature rather than the Creator (Romans 1:18—32). In this manner, vegetarianism and veganism is very dangerous to the Christian.
  4. The Bible advocates the eating of meat, and does not forbid it. Therefore, vegetarianism or veganism cannot be made a law to which Christians are subject. It is a matter of Christian liberty.

 

46schaeffer

I’ve attached a chart, from Francis Schaeffer, which explains the nature of the “chasm” between God and creation, and between man and the rest of creation. The first slide shows what the Biblical worldview teaches, that there is a “chasm” between God and His creation; that is, He is entirely separate from and not dependent upon, in any way, what He created. The second slide shows that there is also, within creation itself, a separation between man and all other entities, living or otherwise, in creation.

God, Creation, Chasm God, Creation, and us

I hope this helps you in your evaluation of this video. Eating meat or not is a choice you can make. But to call oneself a vegetarian or vegan is to be aligned with a movement that is opposed to the Kingdom of God. This is by no means meant to be a rebuke, but a way to help you see the implications of the worldview of this particular presentation.

In the Lamb,

Scott

 

Peace, Affluence, and Liberty Compromised

Schaeffer on affluence

The largest block of people are those who in the 1970s were called the “silent majority.” They are the majority in the United States, England and many other countries. They can elect whomever they will under our present democratic voting procedures.
These, however, must be clearly understood to consist of two unequal parts: (1) the Christians, standing in the stream of historic Christianity, living under the propositional revelation of God as He has spoken in the Bible, and therefore having absolutes; and (2) the majority of what was called the silent majority, who are living on the memory of the practical advantages that Christian culture gave, but without a base for these advantages. Their values are affluence (they are practical materialists) and personal peace at any price. Having no base, no absolutes, most of them will compromise liberty if they are finally forced to choose between their affluence and personal peace on the one hand and giving up a piece of liberty on the other. They are no closer to the true Christian than was the hippie community and the New Left. In fact, they are probably further away, for they have no values that deserve the name values. Affluence and personal peace at any price as the controlling factors of life are as ugly as anything could be.

Francis A. Schaeffer, The Complete Works of Francis A. Schaeffer: A Christian Worldview, vol. 4 (Westchester, IL: Crossway Books, 1982), 28–29.

QOTD: What if Christians Argued for the Faith this Way?

“To begin with then I take what the Bible says about God and his relation to the universe as unquestionably true on its own authority. The Bible requires men to believe that he exists apart from and above the world and that he by his plan controls whatever takes place in the world. Everything in the created universe therefore displays the fact that it is controlled by God, that it is what it is by virtue of the place that it occupies in the plan of God. The objective evidence for the existence of God and of the comprehensive governance of the world by God is therefore so plain that he who runs may read. Men cannot get away from this evidence. They see it round about them. They see it within them. Their own constitution so clearly evinces the facts of God’s creation of them and control over them that there is no man who can possibly escape observing it. If he is self-conscious at all he is also God-conscious. No matter how men may try they cannot hide from themselves the fact of their own createdness. Whether men engage in inductive study with respect to the facts of nature about them or engage in analysis of their own self-consciousness they are always face to face with God their maker. Calvin stresses these matters greatly on the basis of Paul’s teachings in Romans.”

Cornelius Van Til, The Defense of the Faith. (The Presbyterian and Reformed Publishing Company: Philadelphia, 1955).

We're Back in Rome

From the late Francis Schaeffer. Pay special attention to the final paragraph:

“Will the silent majority (which at one time we heard so much about) help? The so-called silent majority was, and is, divided into a minority and a majority. The minority are either Christians who have a real basis for values or those who at least have a memory of the days when the values were real. The majority are left with only their two poor values of personal peace and affluence.

With such values, will men stand for their liberties? Will they not give up their liberties step by step, inch by inch, as long as their own personal peace and prosperity is sustained and not challenged, and as long as the goods are delivered? The life-styles of the young and the old generations are different. There are tensions between long hair and short, drugs and non-drugs, whatever are the outward distinctions of the moment. But they support each other sociologically, for both embrace the values of personal peace and affluence. Much of the church is no help here either, because for so long a large section of the church has only been teaching a relativistic humanism using religious terminology.

I believe the majority of the silent majority, young and old, will sustain the loss of liberties without raising their voices as long as their own life-styles are not threatened. And since personal peace and affluence are so often the only values that count with the majority, politicians know that to be elected they must promise these things. Politics has largely become not a matter of ideals — increasingly men and women are not stirred by the values of liberty and truth —but of supplying a constituency with a frosting of personal peace and affluence. They know that voices will not be raised as long as people have these things, or at least an illusion of them.

Edward Gibbon (1737-1794) in his Decline and Fall of the Roman Empire (1776-1788) said that the following five attributes marked Rome at its end: first, a mounting love of show and luxury (that is, affluence); second, a widening gap between the very rich and the very poor (this could be among countries in the family of nations as well as in a single nation); third, an obsession with sex; fourth, freakishness in the arts, masquerading as originality, and enthusiasms pretending to be creativity; fifth, an increased desire to live off the state. It all sounds so familiar. We have come a long road since our first chapter, and we are back in Rome.”

Francis A. Schaeffer, The Complete Works of Francis A. Schaeffer : A Christian Worldview. (Westchester, Ill.: Crossway Books, 1996).