A recent survey of religion in America provides some granularity when it comes to the so-called decline in religiosity in these United States. Survey: White Mainline Protestants Outnumber White Evangelicals
The data show that contrary to other research, the percentage of Americans identifying with formal denominations is on a rebound from a low in 2018. Is this good news? Well, there’s a lot to be said for maintaining a skeptical attitude about formal religion. And yet, at the same time, this modest (re)turning to organized religion may be a response to the spiritual void that “mass society” represents.
Philosopher, and deeply agnostic, Hannah Arendt, summed up “mass society” thus:
All of the features, however, that mass psychology has by now identified as typical of man in mass society: his abandonment (Verlassenheit—and this abandonment is neither isolation nor solitude), along with his utmost adaptability; his irritability and lack of support; his extraordinary capacity for consumption (if not gluttony), along with his utter inability to judge qualities or even to discern them; but most of all his egocentrism and the fatal alienation from the world that he mistakes for self-alienation (this, too, dates back to Rousseau)—all of this first manifested itself in “good society,” which does not have a mass character. The first people of the new mass society, one might say, constituted a mass to such a small degree (in a quantitative sense) that they were actually able to consider themselves an elite.
One could argue that, with a few exceptions in Northern Europe, Americans represent the elites of the world. We are enmeshed in the ills outlined in this dense paragraph from Arendt’s critique of mass society, and it is natural to crave for some sort of spiritual solace. Most of us in Tysons Interfaith would probably quibble with the word “solace,” because that seems like a psychological cop out. Our faith traditions emphasize the Platonic world view that ideals, like good and evil, are real.
I believe that the beauty of religious worship is its communality. Megachurches excepted, most worship takes place in an intimate setting where loving relationships can be forged between individuals of different backgrounds and tendencies. This is what I experience in my faith community and with my participation in Tysons Interfaith. If you want to read about communality in action, I recommend to you the life of Gordon Crosby, who bucked the trend of bigness and put social responsibility front and center in his theology. Rebel pastor Gordon Cosby left lasting mark on mainstream Christianity – The Washington Post.
“The zealously nurtured attitude of literal credulity towards the oriental treasure of thought is in this case a lesser danger, as in Zen there are fortunately none of those marvelously incomprehensible words, as in Indian cults. Neither does Zen play about with complicated Hatha-yoga techniques, which delude the physiologically thinking European with the false hope that the spirit can be obtained by sitting and by breathing. On the contrary, Zen demands intelligence and will-power, as do all the greater things which desire to become real.”
Thus, no less a thinker than Carl Jung ends his foreword to D.T. Suzuki’s essays on Zen, first published in Japan during the “1914 War.” The eminent psychologist takes more than twenty pages to dance around an explanation of what the Japanese call Satori, translated imperfectly as “enlightenment” in most “Western” treatises. If he can’t do it, with all the usual qualifications, then how can a hopelessly European male living on the outskirts of Tysons do so in the 21st century?
Well, let’s start with a classic Wu- or Mu-anecdote about the dog. A monk once asked: “Has a dog Buddhist nature, too?” The Master answered: “Wu,” which Jung explains is “obviously just what the dog himself [in my case, herself] would have said in answer to the question.” It usually comes out as “woof.”
Without “making any recommendation or offering any advice,” Jung says that when Westerners begin to talk about Zen, he considers it his “duty to show the European where our entrance lies to that ‘longest of all roads’ which leads to satori, and what difficulties strew that path, which has only been trodden by only a few of our great men [sic]—perhaps as a beacon on a high mountain shining out in the hazy future.” It “can neither be captured in with skillful formulae nor exorcized by means of scientific dogmas, for there is something of Destiny clinging to it—yes it is sometimes Destiny itself, as Faust and Zarathustra show all too clearly.” Well, it’s not so clear to me since I don’t really understand German.
He goes on to warn that these two great works “are only on the border-line of what is comprehensible to the European” and “one can scarcely expect a cultured public who have only just begun to hear about the dim world of the soul to be able to form any adequate conception of the spiritual state of a man [sic] who has fallen into the confusions of the individuation process, by which term I have designated the ‘becoming whole’ (Ganzewerdung).”“Preoccupation with the riddles of Zen may perhaps stiffen the spine of the faint-hearted European, or provide a pair of spectacles for his short-sightedness, so that from his ‘gloomy hole in the wall,’ he may enjoy at least a glimpse of the world of spiritual experience, which until now has been shrouded in mist.”
Well, I can tell you that early in the morning on the Jones Branch Extender by the Capital One building, there are indeed mists to contemplate. And there are plenty of dogs being walked about by happy denizens all around Tysons. So, woof. Or should I say, “Wu”….?
In December, when I started at Emmanuel Lutheran in Vienna as their associate pastor for evangelism and mission, I joined Tysons Interfaith right away. As someone entering my 10th year of ordained ministry, I have been part of a few ecumenical groups over the years, but this one is unique. As I attended our zoom meetings over the last year and participated in TI’s various discussions and forums, I’m so inspired by the work and passion that is happening in this group, despite the pandemic and its limitations.
At the end of July, I was finally able to meet some of the other members of Tysons interfaith in person, at Redeemer Lutheran in McLean to assemble “Welcome Bags” for new residents in Tysons. Our idea is to provide these bags to many of the major condominiums and apartment complexes in Tysons, to give away as new people move in. Inside each bag is a pen, magnet and lens cleaning cloth with the TI logo, a map of the community that includes a list of congregations in the surrounding area, a metro map, and a small package of tissues (because, pandemic!). We hope that new residents not only feel welcomed and connected to the community, but also learn that TI and these faith communities are ready resources. These bags will be going out in the next few weeks, to create a sense of connection and inclusion to the newcomers in our midst.
As someone still fairly new to NOVA, I’m so appreciative to have this group of passionate colleagues to work along with, and I am relieved that none of us are doing this alone. As a Christian and as a Lutheran, I believe that God is already present and at work in the community of Tysons, and God is continually inviting us alongside this work, as fellow participants. I’m thrilled to be along for the ride!
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.
Every July 24, the State of Utah celebrates Pioneer Day, a major state holiday. Pioneer Day commemorates July 24, 1847, when an early contingent of Mormon pioneers, led by Brigham Young, entered what is now the Salt Lake Valley. They had made a long trek to find a place of refuge from religious persecution. The holiday is marked in many Utah cities and towns by a parade with pioneer-themed floats.
On a recent road trip through the West, we saw some key points along the trail that led to the settlement in Utah. The first was Winter Quarters (current day Omaha), the embarkation point where the Mormon pioneers spent two winters preparing for the trek west. Downtown Omaha has an extensive monument to the Mormon and other pioneers that went west in wagons, on horses, or on foot pulling handcarts. There is also a cemetery where 600 of the 4,000 Mormon pioneers who spent those difficult winters are buried – they didn’t make it west. Overlooking the cemetery is a powerful bronze sculpture commemorating the sacrifices and faith of those pioneers – by sculptor Avard Fairbanks, who coincidentally sculpted the busts of George Washington that frame the campus of George Washington University. The sculpture is placed directly over the graves of an unknown child and seven other pioneers.
About 450 miles to the west is Chimney Rock in the North Platte River Valley. Not only is it the most recognizable landmark on the Mormon Trail (and the Oregon Trail that parallels it) because of its unique shape, it also marks the end of the flat part of the trail and the beginning of the mountainous terrain that culminates in the Rocky Mountains. Near Chimney Rock is a grave marker for Rebecca Winters, a mother of 4 who died from cholera along the trail. It was very moving to see that a family friend had taken the effort to carve her name in an old wagon wheel to memorialize her sacrifice and her importance as an individual. Her descendants later added a more traditional grave marker.
The Mormon Trail is sacred ground for members of our church, the Church of Jesus Christ of Latter-day Saints. Both of us have ancestors who were among the 70,000 that went west, through great hardship, to find a place of peace to live and worship. What motivated these pioneers to make this dangerous trek? As one of our church leaders summarized a few years ago:
“The foremost quality of our pioneers was faith. With faith in God, they did what every pioneer does – they stepped forward into the unknown: a new religion, a new land, a new way of doing things . . . Two companion qualities evident in the lives of our pioneers, early and modern are unselfishness and sacrifice.”
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.
Someone once told me, I don’t know if it’s true, that the Tao Te-ching (Dao De Jing) the classic of Chinese Taoism (Daoism) has been translated more times than the Bible. Well, here’s my translation of the first few lines, modified from that of the great Christian missionary, James Legge, whose poetic rendering of the middle lines I leave intact:
The Tao that can be spoken of is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name.
The unnameable is the Originator of heaven and earth;
the nameable is the Mother of all things.
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.
Evolving from these two aspects, which are really the same,
we differentiate them.
Together we call them the Mystery of Darkness.
Where the Darkness is the deepest is the gate of all that is subtle and wonderful.
Until recently, the Chinese have followed the ideas and beliefs of Confucius, who did not have much time for religion, which he mocked once as being overly concerned with “ghosts.” But right from the outset, and this was a very long time ago, the Chinese knew something was missing, so a group of mystics grew up in radical opposition. And later the Chinese embraced Buddhism until finally the Confucians threw in the towel and created a synthesis called Neo-Confucianism, which lasted until the Communist Revolution.
Well, Confucius also said,
“At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right.”
I’m not quite seventy, but I’ve been receiving a lot of truth lately, so here comes my take on the Mystery of Darkness and nothingness.
From the Jewish commentary on the first lines of Genesis, we have the following:
Rav said . . . In customary practice, when a king of flesh and blood builds a palace on sewers, dung, and garbage, if someone comes and says, “This palace is built on sewers, dung, and garbage,” does he not pronounce it defective? So too, if someone comes and says, “This world was created out of chaos and waste [tohu wa-bohu],” does he not pronounce it defective? Rabbi Huna said in the name of Bar Qappara: Indeed if the thing was not written in Scripture it would be impossible to say it! “In the beginning God created heaven and earth”—Out of what?—“the earth was chaos and waste [tohu wa-bohu].”—Genesis Rabbah 1:5
So, in both the Judeo-Christian and Chinese tradition there was a primordial darkness, void, or apparent chaos at the beginning of creation. What God’s followers have been trying to do ever since is to advance God’s perfect kingdom on earth. The Taoists believe, apparently, that this is folly, because good and evil are bookends, like Yin and Yang. And the Buddhists warn that all is suffering. For the People of the Book, and that includes our Muslim sisters and brothers, this simply will not do. Where there seems to be agreement among the traditions, however, is a deep and abiding respect for the “Originator of heaven and earth.”
Buddhist holidays are a little bit confusing because different traditions recognize different dates, but…
The biggest and most important holiday celebrated by all Buddhist schools is called Vesak (Vesakha), along with some other local names. All Buddhist schools agree it’s the Buddha’s birthday. Two out of the three major lineages recognize it as the Buddha’s birthday, enlightenment day, and the day of his passing away. It’s traditionally celebrated on the day of the full moon in May (this year May 26), but celebrations occur throughout May and early June.
On Vesak Day the Buddhist temples are decorated with flags and flowers, and devotees assemble in temples for ceremonial rituals. There are often candlelit processions in the evening. Buddhists pay homage to Buddha by following his teachings. On Vesak, Buddhists try to practice love, peace and harmony by participating in volunteer and civic activities that benefit all humanity.
If you have a Buddhist friend, feel free to wish them a fruitful and spiritually refreshing Vesak Day on May 26th.
Buddha’s birthday in Busan at Jinjing Temple, circa 1977
During the most locked-down parts of the pandemic, I didn’t write a book, start a new hobby or make bread. I ate a lot of carbs, sewed some masks, and went on a months-long internet deep dive into historical fashion.
To help me face long days of pandemic ministry, the stress of tech problems, and wading through worship safety precautions, I turned to YouTube to de-stress. I found myself watching more and more (Euro- and US – centric) historical fashion YouTube channels, specifically covering roughly 1790 – 1900, such as Bernadette Banner and Abby Cox, plus following Instagram accounts such as “Not Your Mamma’s History.” As I binged these channels to escape the general pandemic mental breakdown, I started noticing time periods in films based on women’s clothing shape and style.
Fast forward to our current era, spring of 2021, and some of us are emerging from the covid cocoon. Many of us, myself included, are trying on our professional clothes that have not seen the light of day in an entire year… and discovering not everything fits the way it used to. I see post after post all over social media lamenting how our bodies have changed during the pandemic. Even those of us who intentionally attempting to have better relationships with our bodies, myself included, are struggling. Many of us find ourselves in need of new clothes, but this is not a reason for a new wardrobe that our culture has deemed to be “fun” or “good.”
I want to let you in on some timely learnings from my historical clothing deep dives that has saved my own sanity: throughout much of history, women’s fashion has built-in allowanced for bodies to change over time. Existing European and American historical garments have obvious alterations from year to year – both letting out and taking in, to accommodate our body changes in several ways – lacings for stays and corsets (also a deep dive all by itself), buttons, pins, drawstrings, gatherings, and pleats. Seasonally, it was normal for women (and men) to have new garments specifically tailored and have existing garments refashioned. Size wasn’t nearly as important as it is now – in fact, bodies of all shapes have been existing and admired in all historical periods! Instead, shape and proportion were held up as the beauty standard and could easily be achieved with both cinching AND padding for women of all shapes and sizes. Yes, women of any body type used padding to create and enhance whatever fashionable shape was in vogue at the time.
Again, fast forward to current day, and our clothing is less forgiving and less easily tailored than it was in the past. Normal yearly, monthly, and even daily fluctuations are not accommodated, especially in synthetic garments and “fast fashion.” On top of this, our bodies by themselves are expected to achieve beauty perfection in both size and shape all on their own, without the help of structure or padding provided by our clothing (as it had in the past). This is a lose-lose situation, and this reality has only been compounded by our communal pandemic body changes.
My historical fashion Covid escapism has reinforced to me that my God-created body is good and healthy just the way it is. As I struggle sorting my clothes that fit differently now, I try to make my mantra instead of “Why doesn’t this fit like it used to??” into “My body is good. It has gotten me through this pandemic.” However, this is hard. So, as I purge, I am working toward using this moment as an opportunity to curate not just a new wardrobe, but a new KIND of wardrobe. One that honors this God-given, capable body.
As our lives begin to unfold in a new kind of re-opening, I plan to be seeking out this wardrobe. I will look for clothes that make me feel fabulous, with flexible fabrics or adjustable construction reminiscent of the past, constructed sustainably and ethically out of natural materials if possible, that will last more than a season or two. Most importantly (besides pockets), I want clothes that allow my body to breathe, fluctuate, and be alive and mobile out in the world. Strangely enough, some of the old ways have shown me that a new way is possible, which should not have been all that surprising to me. After all, my own faith tradition worships the Risen Christ, alive in a body, raised by a loving God who makes all things new.
A Prayer for Post-Pandemic Closet Purging:
Lord, have mercy!
It’s so hard to worry about what to wear in the months of sweatpants I’ve been living in (and not minding that).
My entire body has not been seen by human eyes in so long!
Lord, my middle hates these pants now,
And nothing fits as it used to –
Shirts that were pretty, but slightly uncomfortable,
Makes me want to crawl out of my skin.
Lord, have mercy, what a pile of clothes that don’t work anymore.
Help me to say, “Thank you.”
Thank you to the shirt that was useful for a time,
Thank you to the dress that helped me through leading that difficult funeral.
Thank you to the pants with the grass stain from Capture the Flag with the youth group.
Thank you to that blazer I wore to the interview that I totally rocked.
Thank you to my body that helped me make it through this difficult time.
Things are different, I am different,
But remind me that you do not love me any less. Amen.
Cracking the chrysalis is one stage in our own metamorphosis, a Greek word that means transformation. It feels like we each wrapped ourselves in a cocoon about March of 2020. We had no idea what was ahead of us. I wonder when a caterpillar wraps itself in cozy silk, if it understands that the silk is going to harden into a casing and that what it believes itself to be when wrapping will never be the same? That’s rather what happened to us. Like the caterpillar, we released life as we had known it – we dissolved – and reformed as something new – or at least we have been offered the opportunity to be a new, best-yet-to-be expression of ourselves. Fortunately, although some of us may feel like our natural circadian rhythm has time-warped into a cicada’s 17-year cycle, it is time to prepare to break out of our chrysalis, to venture into being physically, socially engaged. Much progress has been made so that we can safely enter a new phase of our metamorphosis. For some people who have been pining for physical connection, it’s been way too long. For many others who adapted more deeply to the predictability of life in a cocoon, the prospect of “re-entry” is disquieting, if not outright alarming.
Considering the many changes of this past year in our external circumstances, I don’t know anyone who has declared, “Wow! Can we do this all again?” However, when we look at the personal and spiritual growth that has occurred, I am grateful – even amid the grief.
Ask yourself, “Do I possess a level of faith that makes it possible for me to lean into the unknown in order to have a greater experience of God … am I willing to be transformed?” A hesitant response is a call to dive deep with trust into that perhaps unwelcome nudge by Spirit within – the push-pull urge that lets you know shift is happening. Spirit is pressing you to make a choice and take action. An affirmative answer to the question is a giant step along the path of personal transformation – one phase of a lifelong journey – a journey that is not for the faint of heart. As you courageously lean into your individual transformation, you become a catalyst for universal transformation.
To be willing to transform is the ultimate declaration of faith. In order to open to transformation, we must be willing to let go of all that we know about ourselves, all of the identifiers that are so comfortably reassuring. Far beyond belief that often calls on conditions for validation, surrendering to transformation requires a level of trust that may be challenging. Transformation is described as a thorough or dramatic change in the form, appearance, or character. This is our metamorphosis – the dropping away of what was known. Spiritual transformation requires us to embrace a new identity, a new incarnation of which we may not have an inkling. This is the declaration, “Here I am, Lord. Use me!” without checking it out in advance to see if it is an assignment that meets our worldly concept of ourselves.
The call to transform is the call of Spirit within to align with our Spiritual Truth. It is not a call to build a new you. Nor are you being called to make temporary changes to make it easier to fit into the world around you. The call to transform is the call to come home to being fully alive. The call is to return to our natural state. In his song, “I Return,” David Ault captures what it’s all about:
I return … to the source of my creation,
opening to my place of transformation.
Now I see – Love lives in me.
Come home. Awaken to being boundless Love and Compassion.
On May 13th, we Muslims will be celebrating our holiday called Eid-al-Fitr. Eid al-Fitr, also called the “Festival of Breaking the Fast” or Lesser Eid, is a religious holiday celebrated by Muslims worldwide that marks the end of the month-long dawn-to-sunset fasting of Ramadan. This religious Eid spans the first three days of the month of Shawwal and Muslims are not actually permitted to fast. You may be wondering, “why does this day change every year?” Great question! Similar to our Jewish brothers and sisters Muslims observe a Lunar calendar vs. a solar calendar which is only 355/356 days a year. This also explains why the observance or the calculation of the new moon (aka “the moon wars”) is important to Muslims as this determines the beginning of the following lunar month.
Muslims around the world celebrate in a variety of ways but all begin their day with a special Eid Prayer where we rejoice in our abundance. Pre-covid times when prayers were complete you’d hear “Eid Mubarak” or “Eid Kareem” as you turned and embraced the person who prayed right next to you, even if they were total strangers. In Muslim countries these days are national holidays where people visit friends and neighbors always with a sweet treat in hand. However, unfortunately that is not the case in the states, but our family has always made it a priority to take the day off and spend it in celebration, even if we continue to be in the minority. Our family focuses on three main components during this celebratory time, in addition to eating of course!
Philanthropy-All month-long we are encouraged to participate in charitable acts, whether you are donating your time or money. Being mindful of our family’s abundance is something we really strive to facilitate in our children. The Qu’ran specifically says: “Believe in Allah and his messenger, and give charity out of the (substance) that Allah has made you heirs of. For those of you who believe and give charity – for them is a great reward, ” this is officially known as Zakat-al-Fitr.
Forgiveness-Fasting is a physical tangible declaration of faith and in addition to that we are encouraged to seek forgiveness and to forgive as an opportunity to lighten your soul. Ramadan is not just the abstinence of eating/drinking, it is also the abstinence of bad thoughts, bad wishes, bad intentions. So our family motto is to live this truth throughout the year but especially during this month as a way of renewing our faith.
Family-When the craziness of the “everyday” scatters your family in all directions having a designated time of the year to reconnect is a blessing. Our family spends the day usually volunteering post-prayer, opening gifts, and did I mention eating. We use this day “off” (even if it isn’t recognized) to reset our intentions to God (Allah) and to each other. As we turn the page of another new (lunar) month, we wish you and your family a very Blessed Eid Mubarak.
Resources
Event Lists (Virtual and In-Person)
5/11/21 3-4pmest
Ramadan and Eid Storytime (splashthat.com)
5/13/21 10-1pmest
Eid ul-Fitr Salat & Celebrations — NWMI
Recipes
Recipes — Mind Body Soul Sisterz
Popular Children’s Books in Eid
Ramadan Around the World By: Ndaa Hassan
Under the Ramadan Moon By: Sylvia Whitman
It’s Ramadan Curious George By: Hena Khan
Night of the Moon By: Hena Khan
Festival of Eid By: Omar Khwaja
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.
Just as we got ready for Passover, Easter, Ramadan and Norwuz, the Gallup organization raised eyebrows finding that fewer than half of Americans now belong to a house of worship, a downward trend that has persisted for some time. Gallup: Fewer than half of Americans belong to a church or other house of worship (religionnews.com) At the same time, there seems to be concern among the “nones” (i.e. those who have no religious affiliation), that as organized religion decreases, they had better watch out because they will face more and more legal oppression. This position is forcefully articulated by a young law professor named Tyler Broker. The Legal Oppression Of Nonbelievers Will Escalate The More Religion Declines | Above the Law
Well now. Hopefully this view is overly pessimistic while others see interesting possibilities for the nation’s religious future.
Wesley Graham-Michaelson, the former general secretary of the Reformed Church in America, has this to say about the Gallup poll:
“When nones are asked why they have disaffiliated from any religious organization, only 22% say it is because they do not believe in God. The primary challenge facing pastors, rabbis and imams is how to invite nonmembers into an authentic experience of God.” Behind Gallup’s portrait of church decline (religionnews.com)
And he notes that “color” and national origin matter:
“The nones who enjoy lattes at downtown coffee shops on Sunday mornings instead of singing in church are largely young, hip and white. But the country’s demographic future as a whole is becoming more racially and ethnically diverse, and this will impact the religious landscape.”
Lampooning aside, this is probably true in our Tysons community. The vibrant Korean-American churches you can find on our Tysons Interfaith map support the author’s point that immigration can actually increase religious participation. “Denominations rooted in Africa and Asia now have hundreds of congregations throughout the U.S., which continue to grow.”
The task, therefore, for faith communities in this changing world, seems to be to find ways to engage with non-affiliated “nones” to communicate that they are welcome, that the faith experience is relevant and has something to offer their lives. At the same time, we must reassure the non-practicing that faith communities such as those who are members of Tysons Interfaith, are strong supporters of all aspects of the First Amendment. Any perception of state sponsorship of religion is directly counter to the freedom to practice religion (or be agnostic). Admittedly it is tricky to juggle all the requirements of the First Amendment – to protect religious expression without crossing the line into perceived partiality for or even state sponsorship of religion. We can say, that at Tysons Interfaith, we are all about defending the freedom to exercise our various religious practices, while at the same time promoting spirituality, building community and cultivating respect and understanding among neighbors regardless of religious affiliation, race or culture.
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.