Shavuot
Contributed by Stephen Wickman, St. Thomas Episcopal, McLean
The Jewish festival of Shavuot, occurred June 1-3. According to Rabbinic tradition, this celebration marks the revelation of the Ten Commandments to Moses and the Israelites at Mount Sinai.
Amidst the ongoing violence in Ukraine, Gaza, Sudan, Cameroon, and anti-Jewish attacks and other religious-based assaults against peace-loving civilians in the United States and elsewhere, let’s listen to the thoughts of Rabbi Jonathan Wittenberg, who shared this recording on the BBC recently.
“’I’m your God, don’t abuse me or one another.’ I hear these words with sorrow and shame but also hope. I’m horrified by how we hurt each other, the wars, the cruelty and hunger, yet the world remains intricately and inspiringly beautiful. That’s why I cling to the deeply imaginative interpretation rooted in Jewish mystical thought by the rabbi of Ger, a popular Hasidic teacher who died in 1905.
When God said, I am your God, every creature experienced those words as spoken directly to them. For an instant, every living being, humans, donkeys, birds, understood that their deepest nature, their innermost spirit, comes from and belongs to God. They heard those words, I am your God, not just from the mountaintop but from inside their hearts. Afterwards, everything returned to normal, each human and animal to its separate consciousness, its own reality, in this material world which conceals from us the deepest truth of who we are. But in that moment, we understood that one life, one consciousness, fills us all and that something sacred, something deeper than all divisions, unites us.
For that brief interval, said the rabbi, we were incapable of harming one another. This was long ago, but he maintained, if we listen deeply, we can still catch the after-echo of God’s voice in all creation. If we could be attentive to that voice in our fellow humans and in all life, we would instinctively hold back and, in Isaiah’s words, not cruelly hurt or destroy any living being, but instead do our utmost to bring healing to our world. Maybe it’s that after echo we hear when, in a heartfelt conversation, we reach a pause and sit silently together, knowing that something words can’t reach has touched us.”
Our Rector, the Rev. Fran Gardner-Smith on Easter Sunday used a similar metaphor: we are the after-image of God’s photograph, taken at the time of creation, like the image on your retina after a photograph. And yesterday, on Ascencion Day in the Christian tradition, our parish administrator added in his sermon, quoting the Book of Revelation: we are a “pre-image” of heaven on earth, a shining city.
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: Yerusalem Work
May is International Muslim History Month (IMHM). To celebrate, I’m sharing a poem with Islamic themes. The message is universal. The original version I wrote in English and Arabic. By God’s grace, it was translated into Spanish through the arduous work of Norma Margulies, an ardent supporter of interfaith dialogue.
A masjid is a mosque. According to a Hadith (a collected saying attributed to the Prophet Muhammad, peace be upon him), “the entire earth is a masjid.”
Norma and I met at a mosque during an interfaith gathering called Solidarity Cup of Tea. And these are the fruits of our labor. I hope you enjoy the poetry below. May it inspire you to search the world over for friendship and love, beauty and peace.
With faith,
Yeru
LINK TO POEM: INTERNATIONAL MUSLIM HISTORY MONTH (MAY)
Yerusalem Work, a creative writer and the membership director of the Congregational Library Association, has a heart for interfaith dialogue and is a passionate community builder. A holder of a master’s degree in library science and prolific author, she regularly blogs and self-publishes her writing. Her short stories and poetry have been published in Muslim Matters and Tysons Interfaith. She considers it an honor and a pleasure to write on Islamic themes.
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, Centers for Spiritual Living
Maria Popova declared some time ago, “These days I am less certain I will see the rosy outcome I would like, but I am more determined to meet the future with the best version of myself.”
What if each of us released our attachment to how we want others to be and how we think they ought to be, and consciously showed up as our very best version of ourselves? If all of us were to do that, there would be enough of us that our behavior would “go viral” – be highly contagious – and all manner of challenges would disappear.
In 365 Science of Mind, Dr Holmes is quoted as having said, “New arts, new sciences, new philosophies, better government, and a higher civilization wait on our thoughts. The infinite energy of Life, and the possibility of our future evolution, work through our imagination and will. The time is ready, the place is where we are now, and it is done unto all as they really believe and act.”
Affirming that we really believe Dr Holmes’ statement, and are willing to act on our belief, I pray …
There is only One Indescribable Infinite creating all that is from Its own Divine self. It is the One Life Common to all creation. It is simultaneously the Absolute Creator and Itself as Creation – truly the All-in-All, the All-AS-All. All Creation is sacred. All of us are expressions of the Divine.
It is from this inseparable state of being that I speak my word today. I know this is the time that every person leans-in and expresses their very best version of themselves in every moment. I see all pre-judgments (prejudices) left behind. What remains is all people seeing only God expressing as one another compassionately inviting others to express their best version of themselves. Everyone is now recognizing interconnectedness and interdependence. All relationships are consciously grounded upon loving-kindness and generosity. Peace prevails.
Boundless gratitude arises within me as I embrace the transformative power of prayer.
And so, It is!
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
As we join our Roman Catholic sisters and brothers to mourn the passing of Pope Francis, let us remember that Francis was the first pope ever to visit the grounds of Southeast Asia’s largest mosque, where he signed a joint declaration together with Muslim leader Grand Imam Nasaruddin Umar: Joint Declaration of Istiqlal 2024 — Fostering Religious Harmony for the Sake of Humanity. Named for the mosque, the document addresses the crises of “dehumanization and climate change.”
They noted: “It is particularly worrying that religion is often instrumentalized in this regard, causing suffering to many, especially women, children and the elderly. The role of religion, however, should include promoting and safeguarding the dignity of every human life.”
And they agreed: “ The human exploitation of creation, our common home, has contributed to climate change, leading to various destructive consequences such as natural disasters, global warming and unpredictable weather patterns. This ongoing environmental crisis has become an obstacle to the harmonious coexistence of peoples.”
In response they called for the following:
i. The values shared by our religious traditions should be effectively promoted in order to defeat the culture of violence and indifference afflicting our world. Indeed, religious values should be directed towards promoting a culture of respect, dignity, compassion, reconciliation and fraternal solidarity in order to overcome both dehumanization and environmental destruction.
ii. Religious leaders in particular, inspired by their respective spiritual narratives and traditions, should cooperate in responding to the above-mentioned crises, identifying their causes and taking appropriate action.
iii. Since there is a single global human family, interreligious dialogue ought to be recognised as an effective instrument for resolving local, regional and international conflicts, especially those incited by the abuse of religion. Moreover, our religious beliefs and rituals have a particular capacity to speak to the human heart and thus foster a deeper respect for human dignity.
iv. Acknowledging that a healthy, peaceful and harmonious living environment is vital for becoming true servants of God and custodians of creation, we sincerely call on all people of good will to take decisive action in order to maintain the integrity of the natural environment and its resources, for we have inherited them from past generations and hope to pass them on to our children and grandchildren.
Resquiescat in pace.
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
Every time I want to have my education and intellect humbled – humiliated even – I tune into BBC Radio 4, and Good Friday morning was no exception. Melvyn Bragg explored “typology,” a method of biblical interpretation that aims to meaningfully link people, places, and events in the Hebrew Bible, what Christians call the Old Testament, with the coming of Christ in the New Testament. BBC Radio 4 – In Our Time, Typology Old Testament figures like Moses, Jonah, and King David are regarded as being ‘types’ or symbols of Jesus, a way of thinking that became hugely popular in medieval Europe, Renaissance England and Victorian Britain, as Christians sought to make sense of their Jewish inheritance – sometimes rejecting that inheritance with antisemitic fervor if not violence.
My wife, who is Jewish, felt the full force of this when she sang with my choir that evening. On the way home after a powerful service, she said she felt like apologizing: “John really had it in for the Jews!” The Passion narrative, of course, is meant to be a history, and the typological elements sometimes emerge only subtly. At other times the Gospel writers make it explicit in a parenthetical note. And the other have the same effect. Isaiah (52:13-53:12), where the servant is “despised and rejected…wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed.” And Psalm 69, where the poet reports “They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink.”
The stunning Radio 4 discussion between Bragg and his guests, Miri Rubin, Professor of Medieval and Early Modern History at Queen Mary, University of London; Harry Spillane, Munby Fellow in Bibliography at Cambridge and Research Fellow at Darwin College; and Sophie Lunn-Rockliffe, Associate Professor in Patristics at Cambridge is mostly devoted to the positive sides of typology.
But then there are the nastier bits of historical and contemporary antisemitism, which the authors of the Book of Common Prayer seem to have realized when they add this line the portion of the service devoted to prayers for “all who have not received the Gospel of Christ.”
“For those who in the name of Christ have persecuted others.”
If you are interested in further reading, the BBC provides a daunting list:
A. C. Charity, Events and their Afterlife: The Dialectics of Christian Typology in the Bible and Dante (first published 1966; Cambridge University Press, 2010)
Margaret Christian, Spenserian Allegory and Elizabethan Biblical Exegesis: The Context for ‘The Faerie Queene’ (Manchester University Press, 2016)
Dagmar Eichberger and Shelley Perlove (eds.), Visual Typology in Early Modern Europe: Continuity and Expansion (Brepols, 2018)
Tibor Fabiny, The Lion and the Lamb: Figuralism and Fulfilment in the Bible, Art and Literature (Palgrave Macmillan, 1992)
Tibor Fabiny, ‘Typology: Pros and Cons in Biblical Hermeneutics and Literary Criticism’ (Academia, 2018)
Northrop Frye, The Great Code: The Bible and Literature (first published 1982; Mariner Books, 2002)
Leonhard Goppelt (trans. Donald H. Madvig), Typos: The Typological Interpretation of the Old Testament in the New (William B Eerdmans Publishing Co, 1982)
Paul J. Korshin, Typologies in England, 1650-1820 (first published in 1983; Princeton University Press, 2014)
Judith Lieu, Image and Reality: The Jews in the World of the Christians in the Second Century (T & T Clark International, 1999)
Sara Lipton, Images of Intolerance: The Representation of Jews and Judaism in the Bible Moralisee (University of California Press, 1999)
Montague Rhodes James and Kenneth Harrison, A Guide to the Windows of King’s College Chapel (first published in 1899; Cambridge University Press, 2010)
J. W. Rogerson and Judith M. Lieu (eds.), The Oxford Handbook of Biblical Studies (Oxford University Press, 2008)
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 Andra Baylus, Regional Director of the Meher Baba Spiritual Community
April 14th in Sikhism marked the creation of the “Khalsa” by Guru Gobind Singh. This is celebrated as Vaisakhi. Vaisakhi is a major festival for Sikhs and is also a harvest Festival in the Punjab region of India.
On Vaisakhi of 1699, Guru Gobind Singh, the tenth Sikh Guru, established the Khalsa, a community of baptized Sikhs who adhere to strict codes of conduct and wear the Five Ks.
The Five K’s:
The 5 K’s (Panj Kakkars) are five symbolic articles of faith in Sikhism worn by initiated Sikhs (Khalsa) to represent their commitment to the faith and its principles. These are :
- Kesh (uncut hair):
This signifies submission to God’s will and rejecting artificiality. Men wear their hair long and cover it with a turban, while women may also choose to keep their hair uncut and wear a turban. - Kangha (wooden comb):
This is a symbol of cleanliness and self-discipline. Sikhs use it to comb their hair daily and maintain its neatness. - Kara (steel bracelet):
This is a continuous steel bracelet worn on the right wrist, representing the oneness of God and the cyclical nature of life, without beginning or end. - Kachera (cotton undergarment):
This symbolizes self-control and adherence to moral principles. It’s worn as an undergarment, typically white cotton shorts. - Kirpan (small sword):
This symbolizes courage, justice, and the duty to defend the weak and oppressed. It’s a reminder of a Sikh’s commitment to fighting against injustice and tyranny.
Vaisakhi is a time of joy and celebration with Sikhs participating in religious services, Nagar Kirtan (parades with devotional singing) and other communal activities. It is also a time to reaffirm commitment to the principles of Sikhism.
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
We had finished rehearsing the anthem for Palm Sunday, “Love Bade Me Welcome,” when the diminutive and pleasant soprano sitting next to me turned and whispered: “I really hate this piece.” I said: “Not the music, right? It’s great. You must not like George Herbert.” She nodded.
George does not fit everyone’s taste. As the Poetry Foundation tells it (George Herbert | The Poetry Foundation) the Anglican clergyman is “nestled” squarely (or maybe roundly) in the age of Shakespeare and Milton, though his poetry would have later influence on the likes of Coleridge, Emerson, Dickinson, Hopkins, Eliot, Auden, Bishop, Anthony Hecht, and, “perhaps Robert Frost—although these later poets are more abstract in their devotion to Herbert than were his 17th-century followers.” They attribute much of Herbert’s early popularity—there were at least 11 editions of his major work, published ironically, after he died—to the carefully crafted persona of “holy Mr. Herbert” put forth by his custodians.
The most famous musical setting of this poem — the last in the compilation known as The Temple — is by Ralph Vaugh Williams (https://youtu.be/JcmkXuZyRz8). We sang an even more modern setting last Sunday, and I don’t know about you, but in this Passover/Easter/Ramadan season, the last line packs a wallop, especially for Episcopalians like me. It is so difficult for modern folks to understand, that the Poetry Foundation has even included a guide! Love (III) | The Poetry Foundation. Here is the poem.
LOVE bade me welcome; yet my soul drew back,
Guilty of dust and sin.
But quick-eyed Love, observing me grow slack
From my first entrance in,
Drew nearer to me, sweetly questioning
If I lack’d anything.
‘A guest,’ I answer’d, ‘worthy to be here:’
Love said, ‘You shall be he.’
‘I, the unkind, ungrateful? Ah, my dear,
I cannot look on Thee.’
Love took my hand and smiling did reply,
‘Who made the eyes but I?’
‘Truth, Lord; but I have marr’d them: let my shame
Go where it doth deserve.’
‘And know you not,’ says Love, ‘Who bore the blame?’
‘My dear, then I will serve.’
‘You must sit down,’ says Love, ‘and taste my meat.’
So I did sit and eat.
Here’s some of what the “guide” says about it, ending with one of my favorite words, “ambivalence.”
The poem’s last line, “So I did sit and eat,” seems unequivocal: Herbert has found his place at God’s table. Herbert’s almost interchangeable use of “Love” for “Lord” in this poem is worth noticing: “Love (III)” is the ultimate poem in a triptych on the subject. The earlier poems attempt to reclaim the term “love,” which has been sullied by secular usage. “Love (I)” opens by praising “Immortal Love, author of this great frame,” and mourning that “mortal love doth all the title gain”; “Love (II)” also addresses itself to “Love,” distinguishing between God’s “Immortal Heat” and the “usurping lust” we mortal humans mistakenly call love. As the culminating poem in the series, “Love (III)” seems to firmly settle which kind of “Love” Herbert intends to celebrate. But the poem also purports to show how God is Love—through its emphasis on God’s role as host.
Herbert’s portrait of God-as-Love has long been admired as the crowning achievement of The Temple. The philosopher Simone Weil famously had a religious experience as she recited “Love (III): “Often, at the culminating point of a violent headache,” she wrote in her Spiritual Autobiography. “I make myself say it over, concentrating all my attention upon it and clinging with all my soul to the tenderness it enshrines… It was during one of these recitations that, as I told you, Christ himself came down and took possession of me.” Yet despite the “tenderness” Weil noted, much of the poem remains equivocal, even stubbornly so. A reader looking for a tidy—or happy—ending to Herbert’s project might end up troubled by the poem’s surprising and insistent ambivalences.
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
Just in time for Passover and Holy Week, after Ramadan, and just as we face earth-shattering tariff and other wars, the 2025 World Happiness Report reminds us what we already know from our various faith traditions: money isn’t everything WHR Dashboard.
While there is a strong correlation between GDP and happiness, Finland, number 15 in the GDP per capita parade, is once again the world’s happiest country for seven years in a row.
The United States (number 4 in income per capita) has fallen out of the top twenty, behind Denmark, Iceland, Sweden, Netherlands, Costa Rica, Norway, Israel, Luxembourg, Mexico (ole!), Australia, New Zealand, Switzerland, Belgium, Ireland, Lithuania (!), Austria, Canada (maybe we should become the eleventh province or even a territory), Slovenia, Czechia, United Arab Emirates, Germany, and even our ex-colonial master, the UK.
The snarky “Economist” magazine admits that gender equality, trust in national institutions and fellow citizens, and low corruption are all important factors in Finland’s happiness rating, and it is fitting that in Finland became the first country in the world to give women both the full right to vote and to run in parliamentary elections. And when Reader’s Digest “lost” 12 wallets containing cash and contact details to test the honesty of citizens in 16 cities around the world, Helsinki was tops.
Oh, and Finland has excellent free education, universal health care and family-friendly policies. Health services are not totally free, but they are affordable.
The authors find that caring and sharing, especially socializing with others, maintaining connections, sharing meals, living with others, stressing family bonds, supporting others through prosocial behavior, trusting others, and giving to others, all lead to greater happiness. Unhappiness and social distrust, however, lead to a destructive form of “populism.”
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 Susan Posey, Redeemer Lutheran, McLean
This past week I watched with wonder as spring really made its presence known. The sprays of yellow, pink and white blossoms on the trees and pushing up through the ground, the warmer temperatures, all served to remind me that no matter our human challenges and travails, our Creator (and nature) is constant. I look forward to long walks, working in the garden and even reading on my porch again. Oh, and baseball started again. All good for the soul.
And speaking of gardening, I found in our Fairfax County Supervisor, Jimmy Bierman’s newsletter, a segment on spring gardening and growing which links to a county webpage entitled Think Spring! 12 Ways to Get Ready for Gardening and Growing Season. This page contains links to all sorts of things, such as how to get advice from a Master Gardener, how to get free mulch, and a list of local farmers markets.
The temperatures may continue to go up and down for a while, but there is no doubt that the rebirth of nature is upon us, thanks be to God. May the season bring hope and rejuvenation to us all.
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: Anonymous
On Sunday, February 9, 2025, about 35 people gathered for a multi-faith devotional organized by members of the Tysons Interfaith group. Held in the home of one of the members in Alexandria, the gathering honored the victims, first responders, and families affected by the recent air crash in Washington, DC.
Representatives from Hinduism, Sikhism, Buddhism, Judaism, Christianity, Islam, and the Baha’i faiths shared prayers and reflections on life’s purpose and humanity’s spiritual journey. As prayers were offered, a deep sense of unity, compassion, and peace filled the room, highlighting our shared values and common spiritual aspirations.
The evening was a reminder that in honoring our diversity, we can also find strength, harmony, and hope in building a more united world.
This blog post is the expressed opinion of its writer and does not necessarily reflect the views of Tysons Interfaith or its members.