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 Stephen Wickman, St. Thomas Episcopal, McLean
The abnormally cool weather has lulled us this year, but soon “they” will be here…. Mosquitoes, I mean. And the latest episode of “Curious Cases” is particularly scary if, like me, you feel unfairly targeted (BBC Radio 4 – Curious Cases, Series 23, Don’t Bite Me!).
I have lots of experience. In Haiti, where the anopheles mosquito carries the malaria, dengue, and even chikungunya viruses (fortunately, the malaria virus has not mutated there and can be controlled with an inexpensive dose – at least to me – chloroquine, though the stronger weekly dose causes amazing dreams and uneasy sleep under the mosquito tent); in Africa, where both the anopheles and aedes aegypti species carry all of the drug-resistant strains; in Taiwan, where dengue threatened the lives of my young children, one of whom was born there; and even in my backyard, where the aegypti in particular thrives.
If you listen to the BBC show you will find there are plenty of benign species. But these two, or rather the parasite or virus that infects them, are especially nasty. And the biters are all female! Unless you believe in reincarnation, the life of a mosquito is less than two weeks (death is usually by swatting), and it takes longer than that for the virus or the parasite to reach maturity. So, the theory is that the virus or parasite makes the mosquitoes sick or sluggish and keeps them away from the human swatters. When the virus or the parasite matures, it makes them extremely aggressive because it craves the protein sucked from human blood.
Even more amazing, the mosquitoes use an evolutionary technique called “behavioral plasticity.”
Now scientists often come up with special terms for things which the rest of us view as commonplace, but in this instance, they use it to describe how the mosquito, a nocturnal insect, realized that more and more humans are using netting. So they adapted by feeding in the early daylight or hanging around elementary schools to feast on unsuspecting children!
Scientists also tend to get carried away with their subject, pointing out that mosquitoes are beautiful and light years ahead of us in adaptability, so they have defeated every DNA-based attempt to rid us of their scourge.
But why do they prefer some people over others. Well, the cool experiment one scientist performed in her lab (they used socks worn by the two BBC presenters) “prove” that if you’re alone, they will go after you, but if you are together with one or more people, they have clear preferences. Lots of theories, but at the end of the show, an older scientist explains that the most likely theory is that some people have better antidotes that prevent itching and scratching, although there may be something in some of us that is more attractive. If you drink a lot, for example, some research shows the mosquitoes will tend to head your way.
So what do we take away from God’s apparent delight in letting these two species buzz around and annoy us, apparently, for eternity? Maybe we should show a bit more plasticity in our own behavior.
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
In 2003, Robert Waldinger, a psychoanalyst who would later become an ordained Zen Buddhist priest and who had always been preoccupied by questions “with an existential flavor” accepted an offer from Harvard (I know) to take on one of its most prized possessions, the longest-running wellness study in American history. A dozen years later he reported his findings in a TED Talk. “The clearest message that we get from this 75-year study is this: Good relationships keep us happier and healthier. Period.” Not achievement, not fortune nor fame, but strong, long-term relationships with spouses, family and friends built on deep trust — that’s the best predictor of well-being. Waldinger had worried that this big “news” was so intuitive he would be laughed off the stage; instead, the talk is one of TED’s most watched to date, having over 27 million views.
In 2001, when the men in the long-term study were in their late 70s and early 80s, Waldinger’s predecessor had found one of the best predictors of the men’s overall well-being in their old age was how happily married they had been at age 50. When women were added to the study, the results were the same. One 80-year-old woman told an interviewer she wished she had spent less time getting upset about “silly things” and had spent more “time with my children, husband, mother, father.” For those who reported being in happy marriages, socializing with others in the spouse’s circle also contributed to their happiness. But if one spouse fell into pain or ill health, time spent together alone seemed to protect them from the psychological effects of the physical suffering. He also found that the people who scored highest on measures of attachment to their spouses were also the ones who reported the highest levels of happiness.
Well, so much for modern science, and Harvard! All the religions of the world have been preaching this forever, though few of our ancient forebears reached their 70s or 80s!
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
I love songs, and the BBC (yes, again) has a neat show called “Inheritance Tracks” that invites celebrities to tell us about one song passed down to them from their parents and one song they want to pass on to future generations. Today Jared Harris – who does look a bit like his more famous father, Richard, and who played General Ulysses S. Grant in “Lincoln” shared that his father had handed down “Fly Me to the Moon” and that Jared wanted to pass on Monty Python’s “Galaxy Song.”
BBC Radio 4 Extra – Inheritance Tracks, Jared Harris
His father sang the Frank Sinatra version all the time, and then Jared’s drama teacher at Duke University said, “Well, you have to listen to Bennett’s version. It’s sublime.” Jared remembers being transported by the “romantic longing.”
Fly me to the moon
Let me play among the stars
Let me see what’s spring is like
on a Jupiter and Mars
In other words
hold my hand
In other words
baby, kiss me
Fill my heart with song
and let me sing forever more
You are all I long for
all I worship and I adore
In other words
Please, be true
In other words
I love you
Fill my heart with song
let me sing forever more
You are all I long for
all I worship and adore
In other words
Please, be true
In other words
In other words
I love you
Songwriters: Paul David Hewson, Adam Clayton, Larry Mullen, Dave Evans, Attrell Stephen Jr. Cordes.
And now for something completely different. (That’s and inside joke for Python fans like me. I grew up watching them on Canadian TV before they aired here.)
At Catholic boarding school, Jared said: “I had that whole doctrine hammered into my head, and I was trying to shake it off me.” But listening to the song as an adult he gained a different perspective: “And you know, you understand that religion and all those things are just early attempts to try and answer the same question, which is that, who are we? Why are we here? How did we get here? Where are we going? There’s never, ever been anybody like you that’s ever been born, and at the same time, we’re just a tiny, tiny, tiny, tiny planet, this incredible thing that’s exploding at the speed of light. It’s amazing. So, remember when you’re feeling very small and insecure, how amazingly unlikely is your birth!”
Whenever life gets you down, Mrs. Brown
And things seem hard or tough
And people are stupid, obnoxious or daft
And you feel that you’ve had quite enough
Just remember that you’re standing on a planet that’s evolving
And revolving at nine hundred miles an hour
It’s orbiting at nineteen miles a second, so it’s reckoned
A sun that is the source of all our power
The sun and you and me and all the stars that we can see
Are moving at a million miles a day
In an outer spiral arm at forty thousand miles an hour
Of the galaxy we call the Milky Way
Our galaxy itself contains a hundred billion stars
It’s a hundred thousand light years side to side
It bulges in the middle sixteen thousand light years thick
But out by us, it’s just three thousand light years wide
We’re thirty thousand light years from galactic central point
We go round every two hundred million years
And our galaxy is only one of millions of billions
In this amazing and expanding universe
The universe itself keeps on expanding and expanding
In all of the directions it can whizz
As fast as it can go – the speed of light, you know
Twelve million miles a minute and that’s the fastest speed there is
So remember when you’re feeling very small and insecure
How amazingly unlikely is your birth
And pray that there’s intelligent life somewhere up in space
‘Cause there’s bugger all down here on earth
Songwriters: John Du Prez, Eric Idle
For non-commercial use only.
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.