Contributed by Susan Posey, Redeemer Lutheran, McLean
A local volunteer group, Fairfax Tree Rescuers, has launched an initiative called the Fairfax Partnership for Regional Invasive Species Management (PRISM). They will be holding a number of removal events throughout Fairfax County the week of November 8 through 16, 2025.
Volunteers are asked to register for the events and to wear long sleeves, closed toe shoes and insect repellant. Tools from home, such as loppers, clippers and pruning saws are welcome, but no power tools, please. For a complete list of the PRISM events this week and to register, please visit: www.fairfaxprism.org/upcoming-events. You can also sign up for their newsletter.
The Fairfax County Park Authority also has a volunteer program for invasive plant removal on its properties. You can learn more about the program at www.fairfaxcounty.gov/parks/invasive-management-area.
Care for the environment is just one of the values held in common by the faith traditions of Tysons Interfaith. To learn more about Tysons Interfaith and about local interfaith events, please consider signing up for our monthly newsletter at LINK.
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.
Contributed by Rev. Dr. Trish Hall
At Centers for Spiritual Living, our core belief is Oneness – the inseparability of all creation.
“We believe in God, the Living Spirit Almighty; One indestructible, absolute, and self-existent Cause. This One manifests Itself in and through all creation but is not absorbed by Its creation. The manifest universe is the body of God …”
All Creation is the result of the Creator expressing Itself in form. Its activity is Love. Within the One we are inseparable from one another – those we love and like and those we don’t like and yet are called to love.
We believe our world is the manifestation of God. There is nothing else so the Allness of God includes everything. Everything is within this One Creation. Within this creation are people and things we love and try to understand, and people and things that we find incomprehensible. It includes people we do not like and those we deem to be unlikable.
The task of loving those we have labeled unlikable varies from relatively insignificant to paralyzingly daunting. Our world view tends to dictate how we relate to all people – the likables and the detestables. Our emotional responses may vary from casually acknowledging that some people do not appeal to us or hold views that are incompatible with ours, to finding ourselves triggered having gut-level reactions and fear. The call to love our neighbors isn’t subject to our emotional responses. The call is clear and is not to be ignored.
Before looking at loving “the unlikable” we need to consider “unlikability.” How is it determined and by whom? The dictionary tells us that unlikable is detestable, despicable, contemptible, worthless. I ask based on what criteria? I invite you to contemplate the difference between UN-likable, which seems to focus on the nature of the person, versus DIS-likable which seems to relate more to the temporariness of behaviors. So far, I have not met a parent who hasn’t shared that there have been times when they really didn’t like their offspring yet never wavered in their love for that child. They didn’t declare that child unlikable, they disliked the behavior and loved their kid. Dislikable then seems to be redeemable, whereas someone deemed unlikable is inherently flawed.
Likeability is subjective. It is an opinion formed by an individual that then is spread to that person’s circle and ripples out coalescing the perceptions of greater numbers of people. Interestingly, the process works whether positive or negative. It is used by celebrities of all kinds. The process is impartial. History is fraught with examples of how the same process has been used destructively. Instead of uplifting someone or moving some great cause forward, it has been used in the opposite direction to impose misery and injustice. The process can engender mob mentality. All it takes is someone deciding something about someone and spreading their opinion about that person (aka gossiping), stirring up mobs of like-minded people into acts of violence. You may say those are extreme examples, and I will challenge that the pattern that conducted witch hunts in the 15th to 18th centuries, is as alive and well today as it was then. It was a demonstration of raging prejudice then. It remains a demonstration of raging prejudice now. The focuses of the prejudgments may have changed; the resulting behaviors have not.
How is unlikableness determined? By whom? On what criteria? Is there an unlikableness scale? Where do you get the information on which you have formed your opinions?
I invite you to examine your own beliefs – to challenge them – to form your own opinions whether or not they are compatible with your family and friends.
Let’s start fresh. Let’s begin by honoring what we are and why we have the ability to decide what is right for us personally. As Jane Goodall said, “What you do makes a difference, and you have to decide what kind of difference you want to make.” It is your right to choose to not examine your beliefs, to conform to some external expectations and remain as you have been. And you have the right and the privilege to decide to change radically or anywhere in between. We are blessed that we have those options. We have those choices because we are endogenous beings – our origin is internal rather than dependent upon external forces. We are thinking beings that have the power to choose our own courses of action. I believe that exercising that privilege is our responsibility.
As believers in Oneness, is there a space for anyone to be judged unlikable? Perhaps, very dislikable?
Preparing for this self-examination, a first step might be to look closely at our own criteria. Is it a reflection of the society in which we live or our personal values? Have you reviewed the input of others (media, relatives, etc.) to determine whether it is in alignment with your values – with how Spirit within you is calling you to be?
Oneness assumes that everyone and everything is the expression of One Creator. Different traditions have given this one creator myriad names. The names can limit our perceptions – our assumptions about it. They cannot limit the Creator. Oneness asks us to accept that it includes what we understand and what we don’t, what we like and what we don’t, what we love and what we don’t. Oneness calls us to be so open that we can be in the midst of apparent disparities and contrasts and learn strategies to live in peace celebrating diversity within the Oneness. Oneness invites us to be in integrity and live into the change we want to experience. Some tough questions remain: Are our hearts big enough to hold a space for those whose behaviors appall us without judging them to be inherently (perhaps permanently) flawed? Can we expand our concepts of being present with those we do not understand so that we can learn from them while remaining grounded in Love? Are we willing to be open to the possibility that we can create a world that works for all especially when it requires collaboration with the dislikables? Are we bold enough to be peace makers in the midst of the antithesis of peace?
Jane Goodall declared, “What you do makes a difference, and you have to decide what kind of difference you want to make.” I ask, Do you have the courage to stand as Oneness, as a Peace Builder … to be a change-maker?
To learn about the Centers for Spiritual Living’s Global Heart of Peace Initiative, please visit: https://csl.org/spiritual-community/heart-of-peace/.
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.
Contributed by Stephen Wickman, St. Thomas Episcopal, McLean
Spurred by a comment to my blog post on “comfort,” led me to take a historical and philosophical dive. In 2014 Philip Jenkins wrote a deliberately provocative article to argue there was “a genuine and epochal decline in the number and scale” of religious movements like the Church of Scientology and the Unification Church, both of which date from the 1950s and early 1960s.
But others have mushroomed in Asia, where I lived and worked for years. Daesoon Jinrihoe, founded in 1969, is the largest “new religion” in Korea, while the Church of Almighty God – you can’t make these names up — was established in 1981 in China and claims millions of followers at home, and because of persecution and emigration in some 20 other countries. Indonesia, Vietnam, Africa, Puerto Rico, and Columbia have spawned “new” religions or neo-Pentecostal groups. Mexico’s La Luz del Mundo has spread despite COVID-19 and the arrest of its leader for a sexual crime.
The new Korean religions usually cite Christianity as a source and are often more successful abroad than at home. Just so, the World Mission Society Church of God claims two million members in Nepal, Latin America, and even in the United States, where the Unification Movement has dwindled to 65,000 members but controls the wholesale sushi supply industry and a newspaper. Won Buddhists and Jeungsanists have recently translated their texts and begun missionizing abroad, which some see as unprecedented in religious history.
Why do we need religion, new or old?
In 1949, Karl Jaspers posited the idea that there was an “Axial Age” from roughly BCE 800-200 when humans, across vastly different regions and without direct contact, simultaneously came up with new ways of thinking that lay the foundations for the world’s enduring philosophical, moral, and religious traditions. These included China, where Confucius and Laozi (Taoism) reshaped ideas on ethics and governance; India, where the Buddha, the Upanishadic philosophers, and the Jain tradition emphasized liberation, compassion, and self-realization; Persia, where Zoroaster, introduced dualistic cosmology and moral responsibility; Greece, where Socrates, Plato, and Aristotle explored reason, ethics, and metaphysics; and Palestine/Israel, where figures like Isaiah and Jeremiah deepened the moral and spiritual vision of Judaism.
Jaspers has been criticized for simplifying things, but many agree there was a process if not an “Age” where a new layer of morality emerged that featured the following principles:
1. Moralistic punishment: violations of “natural” morality will be punished by higher authorities, in this life or the next.
2. Moralizing norms: peers and other members of a relational network are obliged to monitor and deter deviance.
3. Pro sociality: cooperative behavior should be actively encouraged and rewarded.
4. Moralizing supernatural beings: an “eye in the sky” watches over everyone, punishing sins and rewarding virtuous behavior.
5. Rulers are not gods: worldly leaders are merely human, just like everyone else.
6. Equality: moral rules apply to both elites and commoners, regardless of birth and social status.
7. Ruling morality: The rules apply to the rulers as well.
8. Formal legal code: the rule of law is explicitly formulated.
9. General applicability: the law applies to all citizens equally.
10. Constraints on the executive: decisions are constrained by formal rules—such as a veto—or informal (but powerful) ideological constraints, e.g. requiring the tacit approval of a priesthood.
11. Bureaucratization: administration of a system of governance requiring specialist skills, training, and salary.
12. Impeachment: excessive and arbitrary exercise of power by rulers can lead to their removal.
This new morality replaced “archaic” systems where rulers could act with impunity. Again, however, there were exceptions. In the Italian Peninsula, Christianity created a pronounced moralizing dimension, but it was accompanied by an increase in social inequality – still not as bad as in the old Roman Empire — and the emergence of a religious autocracy. Moreover, the greatest concentration of axial principles was not in the first millennium BCE, but in the 2,000 years that followed. Because of the emperors’ strong association with the divine and a lack of tension between secular and sacred order, Japan remained pre-axial until the modern era despite early introduction and adoption of Buddhist and Confucian ideas. And in what is now Cambodia, Buddhism and the Hinduism that preceded it did not exercise a moralizing effect until much later.
Archaeological and historical research in the decades since Jaspers, moreover, has unearthed evidence for “sustained, impactful connections between all of these regions.” Zoroastrianism, Rabbinic Judaism, and Greek philosophy not only developed through the exchange of ideas, but also owed much to earlier Hittite, Mesopotamian, and Egyptian ideals and practices.
But what about the newest religions? Several theories share the idea that after the French and Industrial Revolutions, rapid change and the feeling of an “accelerated history” provided fertile ground for such movements. They argue that it is not a coincidence that Spiritualism and the Church of Jesus Christ of Latter-day Saints appeared first in 19th century New York and that some Asian countries, faced with imperialism, colonization-decolonization, war, and sudden economic development have similar experiences.
Fast forward to Korea, where the social unrest caused by Japanese, Chinese, Russian, and Western imperialism helped spread the idea that Buddhism, Confucianism, and Taoism were outmoded. Christianity and Ch’ŏndogyo, Daejongism, and the branch of Jeungsanism known as Bocheonism gained followers because they opposed Japanese occupation. After the devastation of the Korean War, new groups proliferated and became even larger. And they continue to this day.
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.
Contributed by Lois Herr — First Church of Christ, Scientist, McLean
Many people set aside time in their day for prayer, reflection, or meditation. As a Christian Science practitioner, I often find inspiration in daily audio reflections presented by members of our church, called the Daily Lift.
A recent Daily Lift by Madora Kibbe, a Christian Scientist Practitioner and teacher from New York, New York, is entitled, “Why Would You Love An Enemy?” In this segment, Madora notes that the Sermon on the Mount (the manifesto for peace) in the Christian Bible directs that we love our enemies – “and that is hard!” To illustrate her point, Madora shares a touching vignette about her father, who served in World War II. She concludes that because we are all manifestations of the spirit of our creator, it is our duty to separate wrongdoing from people. For Madora, loving our enemy, is indeed, the only real answer.
The Daily Lift is comprised of audio presentations contributed by Christian Science church members worldwide – with the majority coming from the U.S. This particular Lift will remain on the website for thirty days before being retired.
May this segment bring you peace and encouragement.
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.
Contributed by Stephen Wickman, St. Thomas Episcopal, McLean
“Why Have Empathy for Those Who Never Extend It?” is how Qasim Rashid begins a brave essay that reflects on the death of Charlie Kirk Reflections on the Death of Charlie Kirk. It is well worth the time to read his thoughts in full, but here is a summary:
Rashid argues that Kirk rarely extended empathy and often poured contempt on many groups of Americans, including Muslims, engendering hatred.
And he returns to a verse from the Qur’an for guidance:
“O ye who believe! be steadfast in the cause of God, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear God. Surely, God is aware of what you do.” — Chapter 5, Verse 9
Rashid detests and works ferociously to counter what he views as the hatred that Kirk engendered but at the same time does not allow these injustices to make him retaliate in kind. As he puts it: “I will not allow his fear of the other infect my ability to see the humanity in every person.”
And here is an important comment from the niece of Rev. Martin Luther King:
‘And now while his family and this nation grieve, some are calling him a racist. A white supremacist. Even a fake Christian. Such accusations are conversations unbecoming to a Christian,” she continued. “In the final analysis, Charlie stood for life, for faith, and biblical truth. He wasn’t afraid to say the name of Jesus in the public square, and he paid a price for it. Now is not the time to attack Charlie. It’s the time to lift up the banner of Christ as the member of the one blood human race Charlie Kirk did. His legacy of public discourse of bringing difficult conversations to the table mattered. He caused us to think and to pray. Charlie has gone to meet his maker. May he rest in peace. May we honor him today by praying for his family and by answering this question: Where will you spend eternity?’
“Such empathy or hard “love” is a basic premise of all our faith traditions. I disagree with Kirk on most things, but especially on his treatment of the LGBTQ community, Muslims and “progressives,” but like Rashid’s, my faith requires me to respond with kindness even as I express my disagreement.
In the Book of Common Prayer of the Episcopal Church, there is a prayer for one’s “enemies” that carefully balances responsibility on both sides of a conflict:
“O God, the Father of all, whose Son commanded us to love
our enemies: Lead them and us from prejudice to truth:
deliver them and us from hatred, cruelty, and revenge; and in
your good time enable us all to stand reconciled before you,
through Jesus Christ our Lord. Amen.”
In that spirit and in the spirit of Islam and other faith traditions, let us extend our empathy and love, without prejudice, to the Kirk family and his supporters.
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.
Tysons Interfaith Announces New Website
(Tysons, Virginia, March 23, 2021) Today, Tysons Interfaith announced the launch of its new website: https://tysonsinterfaith.org/
“We are very excited to launch this new platform as a community service for people who live and work in the Tysons area,” said Bill Larson, President of the organization. “The website features opportunities for worship, volunteerism, and assistance resources. It also features a blog, advocacy, and educational materials we hope will foster constructive community dialogue and advance the principles of diversity, mutual respect, compassion, and ethical engagement. The site also has a downloadable map, created in conjunction with Fairfax County, to help people find local houses of worship, parks, and other community resources.”
The Fairfax County Comprehensive Plan envisions Tysons as an urban center of 100,000 residents and 200,000 jobs by the year 2050. Said Larson, “We believe that those who live, work, and play in Tysons will enjoy higher quality of life through the public services, spiritual growth, and community service opportunities available to them through the diverse faith traditions and houses of worship surrounding Tysons. Since there is currently no physical space available for worship or spiritual practice in Tysons, Tysons Interfaith is creating a virtual space where people can learn of public services available, plug in to their personal faith tradition, or explore options for their own spiritual growth or public service.”
Larson continued, “By working together, we have learned that people of different faith practices and spiritual traditions share many values and enjoy working together to better our community. We invite congregations, groups, and individuals to join in this unique opportunity to build a vibrant, Tysons community that is welcoming for all.”
Tysons Interfaith, a 501(c)(3) Corporation, was founded in 2013 to promote interfaith understanding, spiritual growth, and human connection in the rapidly growing community of Tysons, Virginia. For further information, please email info@tysonsinterfaith.org or call 703-244-3252.
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How has your faith community responded to the challenges of the year 2020 to meet the needs of your congregation/faith community, the larger community and our nation and world?
The following blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members
Lutheran Church of the Redeemer, McLean
November, 2020
Pastor Sandy Kessinger
Lutheran Church of the Redeemer
1545 Chain Bridge Road
McLean, VA 22102
Church Office: 703-356-3346
Email: church@redeemermclean.org
COVID-19 has changed our way of living, but it has not stopped us from being able to do the things that are essential for the work of the church – worship, Biblical studies, faith formation (Sunday School), and engagement in our community and world. It seems like the virus will be with us for the foreseeable future so we are making decisions that will enable us to stay safely connected and active in real and powerful ways.
Sunday Worship
On August 23, 2020, we held our first In-Person Sunday Worship since March 8. It was wonderful to see everyone even if from a safe distance. Each Sunday, we offer in person and living streaming of the Traditional Service at 9 am and the Contemporary Service at 11 am. Attendance at each service is limited to thirty people, and masks are required for the safety of all. To sign up to attend a service, live stream a service, or to view it later, one can visit our website: https://redeemermclean.org/home
Biblical Studies
We are offering our members many options to be engaged in the Word this fall via Zoom. These include: weekly Bible Studies; an on-going faith conversation on prayer based on the book, Prayer (Does It Make Any Difference?) by Philip Yancey; Table Talk (Adult Study) – a lively discussion group that meets at 10 am on Sunday mornings to discuss issues of faith and life in the contemporary church; and Faith Formation (Sunday School), Confirmation, and High School Faith Formation groups. Sound interesting? Give us a call!
Redeemer Preschool and Redeemer Renaissance Day Programs
Both the Redeemer Preschool and Renaissance Day School programs have resumed operations in accordance with guidelines issued by the CDC and Virginia Governor’s’ office. We believe that continuation of these programs is an important ministry for the children and families of our community, particularly in the COVID era. Both programs currently have a waiting list, but additional information can be found at https://rlpmclean.org/ and http://afterschool.redeemermclean.org/afterschool/ .
Making a Difference in our Community and World
Redeemer is a collection site for SHARE of McLean, which continues to see a high demand for assistance during the current Pandemic https://www.shareofmclean.org/. In addition we provide support to Britepaths https://britepaths.org/; Lutheran Social Services https://lssnca.org/; and Lutheran Disaster Relief, which provides assistance to those whose lives have been impacted by disasters in the US and around the world https://lssnca.org/.
Redeemer is a founding member congregation of an active participant in Tysons Interfaith.
For Love of God and Neighbor (Anti-Racism Ministry Team)
The current climate of our nation has brought together a group of Redeemer members to discuss how best we, as a congregation, can become involved in efforts to resolve the many injustices our neighbors are experiencing, especially people of color. These conversations are on-going. We are committed to doing all that we can to bring about a more just society.
January, 2021
On November 15, 2020, approximately forty people participated in an on-line discussion entitled, “Do You Feel A Call to Take Action?” The conversation focused on the issue of racism in our country and was a continuation of the “Oneness of Humanity” series begun by Tysons Interfaith in August 2020. In previous sessions, leaders of various faith communities inspired us with their tradition’s fundamental rejection of racism in all its forms.
Here are some key points raised by participants in response to the three questions posed.
- What has been learned about racism in our country during the pandemic?
- For many, this time has been a real eye-opener to the extent of racism in our country.
- This includes the depth of systemic racism and the great disparities in health care, education, criminal justice, housing, employment, and income inequity by race.
- Racism has become more visible, to the point we can “feel it” as we watch the personal pain and suffering of others daily on broadcast and social media.
- Many have learned we can no longer simply watch; we feel called to get involved.
- If you are not part of the solution, you are part of the problem.
- Awareness of the extent and impact of racism has stirred action and protest by people across all cultures and age groups – not just by those who are victims of racism.
- We must be honest with ourselves in assessing of our own personal racism.
- Elections do not guarantee change; politicians cannot fix this alone. We all must take action.
- Different groups have been affected disproportionately by the pandemic.
- “Denial” is the heartbeat of racism (quoted from author Ibram Kendi).
- Many Americans seem entrenched in a lack of concern for others in their communities.
- How do we shift human consciousness to rectify policies that sustain racial inequity?
- People of faith can build relationships.
- There is a great divide; we can put our faith into action to bridge that divide.
- Shift thinking from “what’s in it for me” to “what’s in it for my community or for society at large.” Life is not “all about me.” We each are part of a larger community.
- Support political candidates who share our values on race and communicate with them regularly regarding our personal views on race issues.
- Increase awareness through self-education – books, articles, dialogue with others.
- Education, education, education.
- We must reach out to those people who remain oblivious to racism or are resistant to change.
- Cautions:
- Information overload can cause us to shut down.
- In general, we live and worship in segregated communities.
- We must own our history – but positively so: what have we learned and how do we correct inequities?
- Diverse cultures can agree; we must dialogue with neighbors, co-workers, etc.
- Understand who you are – and how you arrived where you are. Now is a great time for self-reflection.
- What is positive in the chaos we are experiencing that can enable us to build to a better future?
- Racism awareness has increased; many feel hopeful this will lead to positive change.
- We saw record voter turn-out in the recent election.
- People want to become involved.
- Being “locked in” we have had time to learn and to reflect on what a more equitable future might look like.
- We are encouraged by young people who have become actively involved.
- Being uncomfortable is good; discomfort moves us to action.
- People of faith can be people of reason in the debate and in actions going forward.
- Time is precious; don’t waste it.
- The importance of leading by example – and what happens when there is no leadership.
Open Discussion
- We must simultaneously serve immediate needs (e.g., hunger, housing) but also must change the long-term policies that create those immediate needs; not an either or choice.
- Hate covers fear; if you hate, you must fear something. What are you afraid of?
- School to prison pipeline. People do not understand how that works.
- Be a good listener; that’s how you can understand your own moral compass.
- People of privilege must realize their privilege, not apologize for it; then use that privilege to help those who are not so privileged; not sharing from a point of “superiority” but from simply a motivation of love; we honor all of humanity.
- Many decisions about and judgements of people – from birth to death – are made about them based on the color of their skin.
- Content of character – our own and others – is what’s most important.
- We must show love not only to those victimized by racism but also to those perpetuating racism.
- Love your neighbor as yourself.
- How we see color – and what we associate with that color – affects our immediate response.
- Easy availability of guns puts burden on police to assume everyone is armed to the teeth.
- Black kids are not perceived as kids – they are perceived as a threat.
- What gives us hope – the generation of kids growing up now. (Fairfax County is a very racially diverse area.)
Summary
If people of faith don’t take the lead, who will?
The breakout room reports and group discussion may be viewed at:
January, 2021
Tysons Interfaith is an organization of diverse faith partners striving to create opportunities for spiritual connection, growth, learning and service with those who live, work, and play in the area previously known as Tysons Corner. We formed in response to Fairfax County’s Comprehensive plan for the Tyson’s area which envisions the development of ‘America’s Next Great City’ with 100,000 residents and 200,000 jobs by the year 2050. However, there are no faith communities within Tyson’s boundaries. While we recognize the challenge of fitting houses of worship into a plan for a contemporary city, we are also convinced that those within Tysons would be well-served and their quality of life enhanced by the presence of and ministries provided by a variety of faith communities.
The communities making up Tysons Interfaith began meeting in 2013. Our initial efforts focused on service projects such as raising awareness about the problem of teen sex trafficking in the area and putting together ESL classes for low-income workers in Tysons. We provided volunteer support for events such as the Tysons Tailgate (benefiting Second Story, a teen shelter) and mentoring opportunities sponsored by Northern Virginia Family Services. At the beginning of 2020, we started a series of “Community Conversations” to hear from residents directly about their ideas for building a sense of community in Tysons.
Then COVID-19 came. And with it, nation-wide protests over the killing of George Floyd and so many other Black Americans, and the long-simmering anger over unaddressed racism and intolerance in our society. The multi-pronged crises of 2020: the health, economic and social justice challenges, and the divisiveness and incivility we were witnessing in public discourse gave an added sense of urgency to our work at Tysons Interfaith.
In August 2020, we began a series of on-line discussions about what the concept of the “Oneness of Humanity” means from a variety of faith traditions. These events have been powerful and well-attended (averaging fifty participants) and led us to further explore how people of various faith traditions are called to ACT to bring about a more equitable society.
Over the years, we who volunteer with Tysons Interfaith have had our lives enhanced in so many ways: by the great friendships we have formed; by finding that our faith traditions and spiritual practices share many of the same values; by supporting one another, particularly in the face of intolerance and bigotry; and by understanding that, together, we can be a powerful voice for good in the world. In the Christian faith, we are called to love God and to love our neighbor as ourselves. We have seen this in action at Tysons Interfaith. We hope you will join us!
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.