Quaker (Religious Society of Friends)

The Religious Society of Friends, or Quakers, have a long-standing history of seeking peace and equality. This commitment to nonviolence and the recognition of 'That of God' in everyone naturally extends to our relationship with all sentient beings. Early Friends like John Woolman and Anthony Benezet recognized that the flame of life kindled by the Creator exists in all sensitive creatures, making cruelty a contradiction to the love of God.

Modern Quakerism continues this tradition by exploring the interconnectedness of all life. As we endeavor to open ourselves to the Spirit, we find that true understanding leads to compassion and loving action. This realization often manifests at the table, where the choice to abstain from animal products becomes a testimony to the sweetness of life and the kinship we share with our fellow creatures.

By adopting a plant-based diet, Friends honor the Quaker testimonies of Peace, Simplicity, and Integrity. It is an invitation to enlarge our circle of love, recognizing that what we do to the least of these creatures, we do to the Divine in whom all living beings move and have their being.

The seeds of animal advocacy were planted early in the Society of Friends. John Woolman, famous for his opposition to slavery, also wrote extensively about the tenderness he felt for animals. He believed that a mind governed by Divine Love could not find pleasure in the suffering of any creature.

Other historical figures like Anthony Benezet and Elizabeth Collins carried this torch. Benezet famously referred to poultry as his 'neighbor,' refusing to eat them. These early Friends saw the exploitation of animals as a departure from the humble and tender spirit required of a follower of the 'Most High.'

In the 19th and 20th centuries, Quakers were at the forefront of organized animal protection. Joseph Storrs Fry II and others founded the Friends’ Anti-Vivisection Association (now Quaker Concern for Animals) in 1891 to seek justice for animals.

Quaker women have also played pivotal roles. Anna Sewell used literature to improve the treatment of horses, while Ruth Harrison’s research into 'animal machines' alerted the world to the horrors of factory farming. Today, Friends continue this work through education, school presentations, and international campaigns.

Choosing a vegan lifestyle is a modern expression of the Testimony of Simplicity. It reduces the ecological footprint and addresses social justice issues related to food distribution and planetary health.

By urging Meetings to buy animal-friendly supplies and encouraging Meatless Mondays, Friends practice stewardship of the Earth. This holistic approach recognizes that the suffering of animals, the destruction of the planet, and human health are all deeply linked.

Early Friends like John Woolman recognized that the 'flame of life' kindled in all sensitive creatures is a direct expression of the Divine. Woolman argued that claiming to love an unseen God while exercising cruelty toward the 'least creature' moving by His life was a fundamental contradiction. This perspective suggests that the Quaker commitment to Truth requires an honest examination of how our daily choices affect the living beings who share in the Spirit.

Joshua Evans, a colleague of Woolman, furthered this by recording in his journal that his faith and obedience were tested until he understood he 'ought no longer to partake of anything that had life.' This historical thread demonstrates that plant-based living is not a modern addition to Quakerism but a long-standing expression of the desire to live in a way that does not cause suffering to others.

The Quaker Peace Testimony is often applied to human conflict, yet many Friends have extended this to the 'brute creation.' Elizabeth Collins spoke of a 'great yearning of heart' and compassion for animals, viewing them as fellow creatures deserving of tenderness. This sense of kinship suggests that the peace we seek to build in the world must include our relationship with the animal kingdom, moving beyond mere avoidance of war to a proactive harmlessness.

Stephen Hobhouse reflected this sentiment in the 20th century, noting that his vegetarianism was rooted in feelings of kinship and an opposition to practices like vivisection. By recognizing animals as 'persons of consequence'—individuals who matter in themselves—Friends align their diets with the belief that what is done to the least of these is done to the Divine in whom all beings live and move.

Margaret Fisher emphasizes that true understanding is the root of compassion, which inevitably leads to loving action. When we fail to see the reality of how animals are treated in modern systems, we contribute to the suffering in the world. Opening ourselves to the Spirit allows us to feel the interconnectedness of all things, a realization that Fisher notes 'cannot end when we sit down at the table.'

This clarity of vision helps Friends overcome the 'failure to see things as they really are.' By acknowledging the inherent value of conscious beings, such as the 'all-mothering presence' found even in a hen, the community can transition from abstract ideals of kindness to the concrete practice of a plant-based lifestyle that honors the sacredness of all life.

Quakers have a storied history of leading social reforms, and this extends to animal welfare. Anna Sewell’s 'Black Beauty' was a landmark work that improved the treatment of horses globally, while Joseph Storrs Fry II helped found the Friends’ Anti-Vivisection Association. These figures saw their advocacy not as a separate hobby, but as a direct outworking of their Quaker values of mercy and justice.

In the United States, Caroline Earle White founded the Women’s Humane Society and campaigned against the slaughter of birds for fashion. Her commitment to vegetarianism set her apart from many activists of her time, showing a holistic approach to non-violence. Modern Friends continue this work through organizations like Quaker Concern for Animals, which seeks justice for animals in all areas of life.

The relationship between humans and the earth is often viewed through the lens of stewardship and mutual care. Stephen Hobhouse noted his compassion even for the 'little creatures' he encountered as a gardener, highlighting that a Quaker's interaction with nature should be marked by sensitivity. This extends to the food we grow and consume, favoring systems that harmonize with the earth rather than exploit it.

By choosing plant-based foods, Friends honor the 'sister seeds' and 'brother rain' mentioned in Quaker poetry. This approach views the earth as a provider of 'rainbows of flowers and fruits that meet our needs,' suggesting that a simple, plant-derived diet is the most direct way to live in harmony with the 'Love embracing all creation.'