Ce texte de Tolstoï, originellement intitulée « La première étape », sous-entendu la première étape éthique, étape sans laquelle aucune progression morale n’est possible, est la profession de foi végétarienne de Tolstoï. L’écrivain russe y décrit la visite d’un abattoir. Il montre comment l’abstinence de chair est la première marche vers la vertu, un passage obligé pour la vie bonne. Sa défense du végétarisme est arétaïque et eudémonique.

Mathieu Ricard soutient le manifeste de 26 ONG pour imposer la cause animale dans le débat politique. Ce combat sert aussi la cause des hommes, explique-t-il.

Nous sommes tout, ils ne sont rien. La valeur de la vie humaine est, à juste titre, infinie. La valeur de la vie animale est-elle pour autant nulle ? Chaque heure dans le monde nous tuons 120 millions d’animaux terrestres et marins. Cela fait beaucoup : en une seule semaine, davantage d’animaux tués que toutes les victimes humaines de toutes les guerres !

My name is John Dear, and I’m a Catholic priest, a peace activist, a writer, and a vegetarian. I’ve traveled the world promoting peace and non violence and served as the executive director of theFellowship of Reconciliation, the largest and oldest inter-faith peace organization in the United States. I’d like to reflect with you about Christianity and vegetarianism

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I wrote Vegangelical : How Caring for Animals Can Shape Your Faith with my dad in mind. That is, I wanted the book to speak to thoughtful, conservative, and compassionate Christians who really took seriously the call to be good stewards of God’s creation.

Article intégral :
"Par un collectif d’artistes, journalistes, hommes et femmes politiques, humoristes, universitaires, auteurs, dont Yann Arthus-Bertrand, Amélie Nothomb, Matthieu Ricard, Sanseverino…

One of the central features of Western existence is the objectification and use of other beings in creating the subjectification of human beings. My argument is for a Christian veganism that rejects the dependence of the subject on the object status of other beings. The roadblocks to recognizing the necessity for Christian veganism I call the pedagogy of the oppressor. I propose that one way to change the subject-object relationship is a poetics of Christian engagement. Christian veganism may seem a radical position theoretically and pragmatically, but I will offer suggestions for expanding Christian engagement with other animals and for the food and environmental justice movements of which veganism is a part

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If there is any commandment of God that humanity has generally obeyed, surely it must be the directive to “be fruitful and multiply.” The United States Census Bureau estimates that there are currently 7.2 billion of us alive on earth, a number that grows by more than one person per second. From the beginning, eating has held tremendous spiritual significance for us. Even in our pre-fallen state, we were dependent creatures, not least indicated by our constant need to eat.

What I hope to be doing, at least on my best days, is something like what Nicholas Wolterstorff calls “educating for shalom”—doing my small part as a philosophy teacher to inspire and equip the Christian community to live out our vision of a shared life of peace, justice, and deep enjoyment grounded in loving God and neighbor and caring for creation.

Les chrétiens sont d’accord sur le fait que nous devrions diriger nos cœurs et nos esprits vers le service de Dieu, ce qui inclut de prendre soin de la création de Dieu. Pourtant, l’élevage industriel moderne est intrinsèquement cruel pour les animaux, endommage l’environnement et cause la misère humaine. Comment nos choix alimentaires peuvent-ils s’aligner sur nos valeurs chrétiennes ?

Remontant au paléolithique et à l’Antiquité, Florence Burgat, philosophe et directrice de recherche à l’Inra (Institut national de la recherche agronomique), montre comment, du sacrifice à l’abattage industriel, les hommes ont choisi de maintenir une relation sanglante aux bêtes. Un problème métaphysique plutôt que nutritionnel.

Dr. Melanie Joy, known for coining the term carnism, she is a psychologist, speaker and author of three best-selling books including Strategic Action for Animals (2009), Why We Love Dogs, Eat Pigs, and Wear Cows : An Introduction to Carnism (2011), and her most recent, Beyond Beliefs : A Guide to Improving Relationships and Communication for Vegans, Vegetarians, and Meat Eaters (2017).

The Christian traditions of fasting and abstinence reach their apex during Lent when Catholics engage in self-denial (along with prayer, repentance and almsgiving) in a sure and certain hope to align both mind and heart with our Savior’s suffering and death.

Though scholars have wrestled with the idea of dominion rooted in the first chapter of Genesis, this struggle rarely occurs in practice. Rather, Christians tend to act as colonizers, latching quickly onto the dominion of animals, people, and land. As a result, the earth has been abused, the environment has been neglected, and animals and women alike have been objectified and treated with violence, all in the name of God.

La CVA est un ministère international non confessionnel qui réunit des chrétiens convaincus du bienfait des régimes alimentaires végétariens pour la santé des personnes, pour le bien-être de l’environnement, des pauvres et des affamés du monde, ainsi que pour les animaux.

LATELY more people have begun to express an interest in where the meat they eat comes from and how it was raised. Were the animals humanely treated ? Did they have a good quality of life before the death that turned them into someone’s dinner ?

9:1 And God blessed Noah and his sons and said to them, "Be fruitful and multiply, and fill the earth.
9:2 And the fear of you and the terror of you shall be on every beast of the earth and on every bird of the sky ; with everything that creeps on the ground, and all the fish of the sea, into your hand they are given.
9:3 Every moving thing that is alive shall be food for you ; I give all to you, as I gave the green plant.
9:4 Only you shall not eat flesh with its life, that is, its blood.

For hundreds of years Christians have interpreted Peter’s vision as God’s permission to kill and eat any animal, which it is not. It is a vision to let Peter know that he and other Jewish-Christians were permitted to enter the homes of the Gentiles to bring them the Good News of Jesus Christ.
Let’s take a look at this passage in more detail.

Nombre de récits relevant du genre mythique abordent la question de la nourriture. Il n’y a pas à s’en étonner puisque le mythe s’intéresse à tout ce qui est capital pour les humains et leur existence. Il n’en va pas autrement dans la Bible, en particulier au début de la Genèse.

Vidéo : Gilles LARTIGOT Conversation avec le père Robert CULAT. Gilles LARTIGOT est l’auteur du livre EAT "Chronique d’un fauve dans la jungle alimentaire" aux éditions Winterfields

Christian Vegetarian Association (Association chrétienne végétarienne) La CVA est un ministère international non confessionnel qui réunit des chrétiens convaincus des bontés des régimes alimentaires végétariens pour la santé des personnes, pour le bien-être de l’environnement, des pauvres et des affamés (...)

Comprendre l’idéologie carniste - Melanie Joy
Neo-carnisme - Melanie Joy
La viande heureuse - Enrique Utria
The Lives of Factory Farm Animals in the United States - Sœur Lucille Thibodeau
Compassionate eating by Christian vegetarian Asso
Consuming animal Creatures/ The Christian Ethics on Eating Animals by David Clough
Compassionate eating as care of creation - Matthew C. HALTEMAN