Saint Methodius of Olympus (?- 311 AD) praises veganism for its purity and condemns anti-vegans for animal abuse, for grounding their pleasure in animals’ suffering, and for opposing Christ, virtue, and true spirituality. (As Methodius condemns animal abuse, what he calls “vegetarian” translates to “vegan” in modern terms.) In his lost work De Cibis , preserved by Epiphanius ( Panarion 64.3), he boldly states:- “If the vegetarian life is pure and free from wrongdoing, and no

Jesus asks Peter, “Do you love me?” “Master, you know that I love you,” Peter replies. Jesus says, “Then take care of my sheep” (John 21:15–17). To recognise “the Kingdom of God within us” (Luke 17:21) and to honour Christ-consciousness, we are called to love God’s creatures, to protect them, and to nourish them — not to harm or exploit them. Jesus, the Good Shepherd, lays down his life for the sheep (John 10:11). Not many of us are capable of such radical self-giving. But at

Introduction:  God did not “kill” Bathsheba’s innocent first child (2 Samuel 12) in order to punish King David and Bathsheba. Rather, the text reflects an ancient theological framework that wrongly attributes consequences of royal violence to God’s direct action. From a vegan theology perspective, this story exposes how human violence generates ripple effects that later theology falsely sacralises as divine punishment. God is not the killer here. David is; the royal system is

Jesus’s first deed after being baptized by John was not ministry amongst human beings, but triumphing over the partition between human and wild animals.  "At once the Spirit sent him out into the wilderness, and he was in the wilderness forty days, being tempted by Satan. HE WAS WITH THE WILD ANIMALS, and angels attended him" (Mark 1:12-13). According to theologian Richard Bauckham's "(1994) Jesus and the Wild Animals (Mark 1:13): A Christological Image for an Ecological Age,