(Abba Isaac)The relationship of men towards animals perhaps should be presented under the prism of the creation of the world. Similar is the case of the wild mules which dragged the corpse of Saint martyr Zoticus, the orphan feeder, to the emperor Constantius. In many instances in the Old Testament we see the pre-fall relationship of man with the animals, where an explicit promise is given to the Prophet Elijah, that he will be provided care for his feeding, "......and I have commanded the ravens to feed you there" (1Kings 17:4). These events honor St. Francis of Assisi, the 13th century founder of the Franciscan order and patron saint of animals and ecology. The animals looked on man as a crown of the complete creation, for this they not only submitted to him but lived in harmony between themselves. This way he stopped eating for seven days and was on the verge of dying. The mourning of the animal for the death of a saint.The lion that served Saint Gerasimus the Jordanian in its customary visit to worship the elder, was informed by the attending monk of his demise and when it was led there (to the grave) "it roared greatly and then expired". The cases are limitless of martyrs that are thrown as feed to the wild beasts and not only they are not hurt by them, but with their attitude they show (licking the head or wounds) they submit to the martyrs demonstrating through this that God "turns the beasts to submission, preserving them according to the image and likeness spotless". In the life of Saint Martinus, bishop of Lougdoynoy, there is this happy story that shows the love of the animals towards the Saints: in the area of Nitria, an ascetic lived on wild herbs but did not know how to select the good from the poisonous, with the result that he would suffer with convulsions. In the martyrdom of Saint Mamanta it is mentioned that they threw him to the wild beasts, which however stood beside him, joyfully wagging their tails. "Instead of scaring people, Misa, it is better you go and bring me something good....". (Abba Isaac). Three are therefore the reasons for the well being of the animals a) so that man may be adequately supplied and not suffer, b) to do good works and c) to glorify the name of God. "Even when they were flogged violently by the torturers, the human voice invokes everybody to their triumph over the king's atrocities and lack of reason, calling him blind and insensitive". More powerful is the explanation of Holy Chrysostom in his 16th speech on Genesis where he explains the conversation between Eve and the snake, through which it is apparently applicable to all the other similar stories in both the Old and New Testaments. In recent years, many congregations have started to bless pets and other animals as a way to mark this day and honor his spirit. Also, in the similar blessing of Saint Mananta we read, " ... the envy of the devil has befallen the flocks and cattle ....and results in evil......that they may be cured from all evil and in remembrance after this period for the glory of God". From the life of Saint Martinus, again, we have the following: "an ascetic accepted a visit from a female wolf which he treated with whatever he had. The U.S. Department of Agriculture defines food insecurity as when a person or household does not have regular, reliable access to the foods needed for good health.