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We have often been asked where we got the name
“ All Saints Animal Hospital”
In researching names for the hospital, Kevin came across a book that made reference
to a Catholic Church named “All Saints” and felt the name was fitting
for our animal hospital. Sherry started to research patron saints of animals
(knowing of St. Francis) and discovered that all animals, except for the snake,
have a patron saint. Below are some excerpts from that research.
Animals & Saints
(adapted from: http://www.scborromeo.org/patron.htm)
The word "saint" comes from the Latin word sanctus, which translates to "consecrated" or "holy."
Saints are men and women who have lived their lives (and very often gave them up freely) in such a way as to be rewarded with the Kingdom of God. These saints, living exemplary lives, provide for us examples to follow so that we may, in turn, follow them to Heaven.
Based on the course of their lives and the circumstances surrounding them, some of the saints serve as "patrons" of certain peoples, places, things, and occupations, as they intercede for us before God.
Laura Hobgood-Oster, Ph.D.
Department of Religion and Philosophy
Southwestern University
Saint Anthony, the founder of monasticism, thought he was the first monk to live the solitary life until he heard of Paul the Hermit. In the third century CE, Paul left human society and headed for the desert where he lived in a cave for sixty years. Anthony decided to find the Hermit.
As the legend goes, a wolf “came to meet him” and proceeded to lead him to Paul’s cave. The Hermit refused to speak to Anthony, but finally convinced, the two embraced. Soon, another animal entered the scene.
When it was time for food, a crow flew down, carrying a loaf formed of two halves. Anthony wondered at this, but Paul told him that God provided him daily with food: this day the quantity was doubled to take care of the guest.1 Somehow the crow knew of Anthony’s presence and brought enough food for both of these early Christian saints.
During his time in the wilderness, Paul’s companions had all been animals. They knew his location, led the wandering Anthony to the Hermit, provided Paul with nourishment and served as his only companions. Paul died shortly after the encounter with Anthony. When Anthony returned and found him dead, he determined to bury him even though he lacked the means. But animals again came to his service. Two lions appeared, “dug a grave, and, when the saint was buried, went back to the forest.”2
St. Jerome lived in the wilderness, probably close to Bethlehem, while translating the Bible from Greek into Latin. He lived with some other monks, and many animals including dogs, hens, sheep and donkeys. On an otherwise normal day, a great lion came into the monastery courtyard. Needless to say, all the monks scattered, except for Jerome. He noticed that the lion was limping and welcomed him in the spirit of hospitality that pervades most monasteries. Jerome healed the lion, who decided to remain with Jerome. The adventures of Jerome and the lion continue, but suffice it to say that on the death of the saint, the lion, a saint in his own right, is said to have grieved without ceasing.
The story of St. Giles and the hind is tender and tragic.
Giles, who had cured many, became a solitary living in a cave close to a
beautiful spring. But he
was only a solitary in terms of his relationship with people, because as the
story goes “for some time he was nourished with the milk of a hind” or
doe. Eventually, a group of hunters pursued her and she took refuge with St.
Giles in his cave. She was “whining and whimpering … not at all
like her” so Giles went out and, hearing the hunt, prayed that God would
save this doe, the “nurse” God had provided.
This happened again and again, until finally, on the third day, the king brought
a bishop along with him to survey the situation. This time “one of the
huntsmen shot an arrow into the cave,” wounding St. Giles as he knelt
in prayer for the life of the doe.27
St. Blaise, a bishop, also decided to live the life of a hermit. He “retired to a cave” where “birds brought him food, and wild animals flocked to him.” These animals would not leave “until he had laid hands on them in blessing.” This action indicates that Blaise understood the animals worthy of blessing and the animals understood the significance of the ritual. In addition, Blaise offered them healing and “if any of them were ailing, they came straight to him and went away cured.”28
But even in those different cultural contexts saints provided an alternative relationship. Andrew Linzey, one of the few contemporary theologians to address the issue of animals, suggests this possibility in his book Animal Theology: We need to remember that the challenge of so many saints in their love and concern for even the most hated of all animals, was in almost all cases against the spirit of their times. Christian authorities have been forgetful or indifferent to the claims of animals, or perhaps more accurately, simply misled by ad hoc theological speculations. Such subversive stories of liberation for animals were required throughout the first sixteen centuries of Christianities. Interestingly, these stories of animals are connected to the stories of the most pious, the holiest, of all—saints.
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