Home Page

SITE INDEX
Top of Page

The pictures found on this "Forum on Faith" page were either found published on a web site or provided by the author. If authors prefer to supply a picture instead of the one used, please send it as an attachment to donlav@rcn.com. An ARC 
       Snippet of Interest


Rev. Jack Perkins Davidson
Rev. Jack Perkins Davidson

FORUM ON FAITH

Religion and science are complementary.

by Rev. Jack perkins Davidson

Published: April 16, 2016

Danbury News Times

People will try to force you to pick a side. Religion or Science. Often treated as warring bodies, the wider culture has come to see the debate in extremes.

Personally, I reject the basic premise that Religion and Science are irreconcilable. I grew up in a denomination that sees Religion and Science as complimentary pursuits. That's why my denomination, the United Church of Christ, proudly counts Nobel Laureates Charles Townes and William Campbell amongst its members.

Charles Townes was a young faculty member at Columbia University in the 1950s. World War II was still in most people's recent memories, and still at some people's fingertips. Townes's lab was using radar equipment left over from World War II for their cutting edge experiments. They were trying to solve a significant physics problem to get molecules to activate in shorter wavelengths by using radiation.

Around the same time that Townes was working on his molecular problem, an Irish immigrant named William Campbell was just starting a decades-long career at the Merck Institute for Therapeutic Research. Campbell and his partners were trying to solve a completely different kind of problem: figuring out how to use bacteria to kill parasites like roundworm.

While they were engaging in these experiments, they were going to church and hearing passages like, "You shall love God with all your heart, all your soul, and all your mind." As I read the Gospel According to Matthew, I hear Jesus saying that this is the greatest commandment: to love God with our mind, not to turn it off, but to engage our faith with our brain.

I believe that Faith isn't belief despite doubt; Faith is belief informed and transformed by doubt. I believe God wants us to use our minds, our capacity for critical thinking, our desire to explore the world and find better answers that don't yet exist.

Campbell received his Nobel just last year for the invention of Ivermectin, a drug that kills off round worms and other parasites that cause river-blindness, which afflicts a third of the world's population.

Townes won his Nobel back in 1964. As he tells it, he was sitting on a park bench in 1957, and the idea just came to him. In a "Eureka!" moment he compares to divine revelation, he thought, "What if we add a resonating chamber?" And that's how Townes invented the maser, a precursor to the invention of the laser, which, in a strange twist of fate, is also used to cure blindness. It seems quite fitting that these two disciples of Christ, legends of science working on two very different problems, would both invent ways to heal the blind.

Through a faith-filled approach to science, these two scientists are literally performing biblical miracles in a modern world. Townes later wrote that the park bench revelation reminded him of the story of Moses stumbling upon God in the form of a burning bush in the wilderness.

Townes also won the Templeton Prize in 2005 for "progress toward research of discoveries about spiritual realities." The only other person to ever win both a Nobel and a Templeton is Mother Theresa.

I believe Religion and Science are a lot more alike than extremists on either side of the artificial spectrum would care to admit. I've seen both done right, and I've seen both done really wrong. It seems to me that both Religion and Science are at their best when viewed not as a static answer, but instead as a mindset of inquiry.

As I see it, it's less a question of having the right answer and more a question of having a language of exploration. It's less a question of contradiction and more a question of genre. I see Science as the user manual of the Universe and Religion as the poetry of Existence. Just different vocabularies for the same conversation.

One might be jazz and the other classical, but it's all music in the end. Often the best artists are the ones who know how to blend apparently conflicting genres with great care into one historic masterpiece of human expression.

I believe the key to being able to intertwine these disparate disciplines is to not view them as an explanation of what is but to see them as the pursuit of the world that could be, not answers to a question but experiments at making the world a better place.

The Rev. Jack Perkins Davidson, First Church of Christ, Congregational, UCC, Redding, CT.   He can be reached at jack@firstchurchredding.org.



Rev. Jack perkins Davidson
Rev. Jack perkins Davidson

FORUM ON FAITH

Time flies for rector - and everyone.

by Rev. Joseph Shepley

Published: April 2, 2016

Danbury News Times

"No one on their death bed ever wished they had spent more time at the office," it has been said. Life is about choices, and that includes how we choose to spend our time.

My family and I once visited a famed castle in England, a beautiful old structure with seemingly endless rooms. One in particular caught our attention, as on the wall was a clock in the shape of a bumblebee. Seeing our intrigued faces as we studied the unique time piece from hundreds of years ago, our tour guide offered, "Time flies. That is what the clock is meant to convey."

Twelve years ago, I experienced a headache that simply would not go away. Entering the emergency room, the staff took a series of X-rays. "Have you ever had a brain tumor before?" asked the technician as she led me to the next room for a spinal tap.

Speechless, I began to glance over my life, how quickly it had gone by, and how much more I had hoped to accomplish. I thought of my wife and children, and what their lives would look like without me. Had I fully put my affairs in order? What can I do with my remaining time?

Suddenly, face to face with the physician, he said, "Well, no brain tumor, but your spinal tap concerns me. I have good news and bad news: the bad news is that you have spinal meningitis; the good news is that it is viral, and not bacterial."

Still trying to comprehend such bewildering bedside manner among the staff as I readjusted my emotional footing, I asked, "And if it was bacterial?" "You would soon be dead," he replied. As a priest, having ministered to others in similar positions over the years, to be on the other side in this moment would render me forever changed in dealing with life and death.

This wasn't my first experience with the frailty and all-to-often shortness of life. As a first responder on September 11th, 2001, I had only worn a painter's mask that was handed to me, which began to melt as I stood upon the burning beams in search of survivors. I went through about a dozen masks that evening and into the next day.

Breathing in pulverized concrete, ash, fiberglass, and other toxins, I literally took in the brevity of time, and was ill for months afterward. Later, I was determined to recover and live life abundantly - as never before.

Yet that day in the doctor's office with meningitis, there I was yet again, facing down my mortality in a new way. I had to admit that I had, despite my best intentions, gotten much too busy once again. Those resolutions, made while standing on the smoldering pile of Ground Zero, had slipped away.

As a Christian, my faith holds that God specializes in new starts and redeems all things, even time, and we participate in this mystery as we awaken spiritually. In considering the concept of new beginnings as a divine promise, we have a role to play.

For instance, we might ask ourselves: Have we been putting off a letter we need to write, or a phone call we need to make, to reach out to someone? Are there face-to-face appointments we need to make to let others know that they matter to us? Have we taken the time needed to show people we love them unconditionally?

Mending fences, burying the hatchet, letting bygones be bygones, taking a step toward forgiveness - whatever we want to call it - is to honor time. Initiating reconciliation with another is one of the most challenging and rewarding risks we can take.

As the ancient philosopher, Heraclitus, quipped, "No one stands in the same river twice" - meaning time can neither be stopped, nor brought back. Life is ever-changing and swiftly passing us by, but we can choose how we respond to its direction in our lives.

I"d like to say that I now have a flawless appreciation for time, but I don't. I still get too busy. But I do laugh more. I don't take myself quite as seriously, and I'm quite certain that life isn't all about me.

And, now and then, stopping long enough to join hands with others on a common spiritual journey, beholding together the fluttering image of time, we share that hallowed flow of endless possibilities, which I believe is what life is all about in the end.

The Rev. Joseph Shepley is Rector of St. Paul's Episcopal Church, 174 Whisconier Road, Brookfield. The church's phone number is 203-775-9587. His e-mail is shepley.j@gmail.com,



Deacon Peter Kuhn
Deacon Peter Kuhn

FORUM ON FAITH

Oils bring blessings and enpowerment.

by Deacon Peter Kuhn

Published: March 19, 2016

Danbury News Times

The practice of anointing with oil may go back as far as recorded history. One source I consulted noted that the custom originated with ancient shepherds who would pour oil on the heads of their sheep to make the wool slippery. This was to prevent lice and other insects from burrowing into the sheep's ears which potentially could prove fatal.

Over the centuries, anointing with oil became symbolic of protection or healing. Soldiers and gladiators would anoint themselves with oil to strengthen and protect themselves before combat.If they were injured, their wounds would be treated with oil to speed healing.

Over time, anointings also became associated with blessing and empowerment. In scripture, Moses anointed Aaron as head of the priestly Levite class. Samuel anointed the youthful David to succeed Saul as king of Israel.

Jesus is said to have been "anointed" - albeit not with oil but by the Holy Spirit - at His baptism in the Jordan River by John the Baptist. The Gospels report that the Spirit descended on Jesus in the form of a dove and the voice of God the Father was heard announcing, "This is my beloved Son. Listen to Him."

The Catholic Encyclopedia's article on holy oils begins with the statement: "Oil is a product of great utility, the symbolic significance of which harmonizes with its natural uses. It serves to sweeten, to strengthen, to render supple; and the Church employs it for these purposes in its rites."

In the Roman Catholic tradition, three oils are used in conjunction in the administration of four of the seven sacraments. They are the Oil of Catechumens (or Oil of Baptism), Oil of the Sick, and Sacred Chrism. Olive oil is used as the base for all three oils; balsam or incense is added to the Sacred Chrism to impart a particularly aromatic fragrance.

The three oils are blessed by a bishop each year during Holy Week. In our local Diocese of Bridgeport, which includes all of Fairfield County, Bishop Frank Caggiano will bless the oils at the Chrism Mass on Wednesday of Holy Week (March 23 this year).

Following the Mass, small quantities of each of the oils are distributed to all of the parishes in the diocese, where they will be stored in a recess in the wall of the church called an ambry. At that time, oils remaining in the ambry from the previous year are either burned or buried.

The Oil of Catechumens is used during the Sacrament of Baptism - either of infants or adults - and symbolizes strengthening against the evil in the world. Likewise, in the Sacrament of Anointing of the Sick, the Oil of the Sick is used to bring strength, comfort and support to those who are ill.

Sacred Chrism also is used in the Sacrament of Baptism. In addition, it is used to seal candidates in the Sacrament of Confirmation, to anoint the hands of priests and the heads of bishops at their ordination, and in the dedication of churches and altars. This oil carries with it a sense of blessing; that is the people or objects are consecrated and made holy.

In the conclusion of the prayer of blessing of the Chrism, the bishop says, in part, :To you, O Lord, we pray that through the power of your grace, this mingling of fragrances and oil may become for us a sacrament of your blessing. Pour forth in abundance the gifts of the Holy Spirit upon our brothers and sisters when they receive anointing; and adorn the places and things to be signed with the holy Oils with the splendor of holiness."

As a group, the oils are referred to as "sacramentals," which means they are tangibly representative of the grace that God bestows on the person receiving the sacrament.

As a Roman Catholic deacon, I administer the Oil of Baptism and the Sacred Chrism when I celebrate with new parents the Baptism of their children. It is a great honor - and more than a little humbling - to be serving as Christ's minister in initiating the children into what we pray will be a life of holiness and witness to our faith.

Deacon Peter Kuhn serves at St. Joseph Roman Catholic Church in Brookfield, CT. He can be reached at: deaconpeterk@parishmail.com, Phone: 203-775-1035



Karlene Lombardo
Karlene Lombardo

FORUM ON FAITH

Women have history to celebrate this month.

by Karlene Lombardo

Published: March 5, 2016

Danbury News Times

Celebrate! This women's history month is a perfect time to celebrate and honor the women of faith who are in our lives or part of our history. Some of these women we may continue to see almost daily, while others perhaps influenced us long ago in a passing moment.

Many women we never knew have paved the way to provide the daily privileges we take for granted.Their devotion, courage, love and guidance may inspire us and become part of the foundation of our strength of character. What a blessing they are to us.

When I was a child, I attended church regularly with my paternal grandparents. The members of the congregation became their family and in turn mine. Papa was usually the last one out of the church taking time to share a greeting or a story with just about everyone.

After church I stood at my grandmother's side as groups of women gathered to chat. The pastor's wife, Mildred Hess, was the imposing leader of the Ladies' Society. They used this visiting time to plan suppers, teas and visits from the missionaries.

Especially during the summer months, our church hosted many missionary stays. They came to share their stories and raise needed funds from the pulpit. These ladies shared a common purpose, and they sponsored these missionaries in any manner that they could.

Often my grandmother would correspond with these missionaries, and when she saved up a little money, she would send it to them. She influenced me with her quiet strength and caring devotion to others. She always made time for me just as she did for many others.

Throughout history, women of faith have banded together for study, support and sometimes to champion a cause. In 1869, a group of Christian women in Boston decided to form the Women's Foreign Missionary Society.

Dues were set at one dollar per year "that membership might be within the means of every woman in the church." Two cents and a prayer became the standard, although larger donations were always welcome.

The purpose of this benevolent society was to unite the women of the Methodist Church and raise funds to send out women educators and missionaries. The first two were Dr. Clara Swain and Isabella Thoburn. These two women, from Boston, were missionaries in India.

Miss Thoburn began a school in Lucknow. This school eventually expanded to include the Isabella Thoburn College, the first women's college in Asia. Dr. Swain began her medical work, resulting in the establishment of the first women's hospital in Asia.

Over the years, they continued to expand the society and support women missionaries in Asia and later Africa, and both of the institutions they started are still serving the people of India.

Today's organization of the United Methodist Women has grown from these humble beginnings to a membership of 800,000. Although they contribute to the ministry of the United Methodist Church, they are an independent entity and control their own governing boards, policymaking decisions, and funding.

We still feel called to give from our heart to ministries for women, children and youth. Our purpose has been expanded, but in the areas of faith, fellowship and commitment we are essentially the same. Along with service, we are called to stand up and speak out for the rights of others.

This year, the United Methodist Women of Danbury are celebrating 25 years as a Five Star Unit. This means that for a quarter of a century, we have faithfully given, through the New York Conference United Methodist Women, to five undesignated areas of giving, which means these donations have been used in those areas of mission where they are most needed.

Within our Danbury unit is the "Helping Hands Circle." We are especially thankful for the dedication of these ladies, who began their group in 1962. They continue to use their sewing, knitting, and crocheting skills to make items for charity.

I believe God calls us to be in mission. During Women's History Month, it seems appropriate to honor the generations of United Methodist Women who have sown the seeds of hope here and around the world. I am grateful for all those women who have clearly pointed the way for me.

I urge you to take the time to celebrate a woman who has helped you in your faith journey. Take her hand and say thank you. In fact she may decide to pull you in for a joyous hug. Celebrate!

Karlene Lombardo is the President of the United Methodist Women of Danbury. She can be reached at: lombardodk@gmail.com



Rev Mark Lingle
Rev Mark Lingle

FORUM ON FAITH

Episcopal church opens doors to Muslim community.

by Rev Mark Lingle

Published: February 20, 2016

Danbury News Times

The Episcopal congregation that I serve has developed a wonderful relationship with the local Muslim community.

While we worship on Sunday mornings in an airy and simple sanctuary, their community fills the parish hall with educational opportunities and prayer in the afternoon. We have become so connected that recently I received a call from a woman inquiring about the time of the masjid's meeting. The initial query was unforgettable: "Is this the church that becomes a mosque?"

Given the recent tenor of the political process and the persistent undertow of fear informing attitudes of the "other" in general and Muslims in particular, the caller's question was refreshing.

Without a trace of irony, she expressed what so clearly could - and should - be a norm for us as religious communities. We need not be so parochial. We can be open to a variety of religious expressions and experiences.

Normally, such openness is often driven less by our living out of the core teachings of our tradition and more by the financial or situational necessities that impinge upon us. As mainline churches continue to lose membership, collaborations are developed across ecumenical lines. Why not extend our partnerships across religious lines as well?

I have found that willingness to engage with and learn from other traditions expands and deepens the practice of our own tradition. A wonderful example of this occurred last summer during the holy month of Ramadan.

The Muslim community invited us to a Saturday evening Iftahr meal where they would break the fast for that day. It was a wonderful experience.

In part, the evening was so delightful because of the delicious and varied dishes that were served. We were guests at a feast that embodied the true nature of hospitality at the center of our respective traditions. When you gather, you eat, and all are welcome.

I also found the diversity within this particular Muslim community compelling. Sunni, Shia, and Sufi from more than 13 countries are members of this masjid. They are truly the face of modern Islam.

They were so at ease with their differences. A Shia from Iran joked about the variety of expression between Middle Eastern Sunnis and Southeast Asian Sunnis. The easy exchange over dinner was such a contrast to the sound bites that often fill the news cycle of intolerance on all sides.

The variety within Islam expressed in this community made me consider in a new way my own parochialism within Christianity. While our church has good relationships with other congregations, and we work together on many issues in our community, I was pressed to think of what it would be like to pray together weekly with other churches.

Christianity, because of its relative cultural dominance in the United States, has often engaged with issues of practice and identity from a position of power and control. I believe this is why we do not have Roman Catholics and Episcopalians and Lutherans and Baptists and Congregationalists worshiping regularly together - why we seem quite content to remain segregated on Sundays.

And, yet, as our position in society continues to face diminution, it seems natural for us to consider engaging in more partnering and cooperation - as our Muslim brothers and sisters have done.

The difficulty, of course, is that such engagement forces us to deal with the idols of which we have made sacred cows. We tend to think our particular worship practice, our tradition, and, God forbid, our building needs to be preserved. When we respond in this way, I believe we have lost sight of what church is.

For me, church is not, ultimately, certain prayer practices or worship traditions, nor is it our facilities. Church is the community called by God to participate with God in the reconciliation and restoration of the world. Period.

This activity can take a variety of forms, and isn't found only in specific buildings or traditions. Indeed, in my experience, it is not so much that God comes to us when we worship in a specific way. Rather, I believe our work is to glimpse the myriad ways that God is already active in the world and to partner with that reality.

Christianity's history is long and varied. It finds itself in a new and different context in the 21st century. I know God will continue to work in our midst.

The question that we face is: Will we be open to see it? My Muslim neighbors already know this, and they had a hand in teaching it to me it as well.

The Rev. Mark Lingle, of Wooster School, Danbury and St. Francis Episcopal Church, Stamford, CT.   He can be reached at 203-570-6226 or marklingle.pastor@gmail.com



Polly Castor
Polly Castor

FORUM ON FAITH

Christian Science helps instill religious belief.

by Polly Castor

Published: February 6, 2016

Danbury News Times

I was an atheist until I learned about Christian Science. There were many versions of God I could not accept.

For instance, not only was the whole patriarch-in-the-clouds concept unacceptable to me, but I also rejected a theology that says innocent babies are sinners in need of saving. Why would a God create us able to do something and then condemn us for it? Capriciousness was not a quality of an exalted being that I could worship.

It was early February many years ago when I had a change of heart. I was challenged by friends not to focus just on what I didn't believe, but instead to dig deep and try to see what I actually could accept as God.

So I started probing, and asking myself questions: What was supreme? What was the creator of the universe? What was there before "all this?"

Since "this" seemed to be material, I reasoned that what came before had to be nonmaterial. And in order to be ultimate, it had to be infinite or we would have to define what came before that. From physics, I knew that something can't come from nothing. So what did I know that was infinite and nonmaterial?

Thinking about it, I realized that love is nonmaterial, and I could imagine a love that was bigger and purer than a limited Valentine's Day variety of human love. I started cherishing the idea of divine love as a concept of God that might actually be right and true.

I decided to peruse the works of comparative religions, gleaning bits that resonated with me, like threads of a tapestry that I could eventually weave into a whole. I read the Quran, the Bible, Buddhist teachings, and everything else I could get my hands on.

I found wonderfully helpful threads everywhere. It was a very different experience, humbly looking for what I could love and resonate with in these texts, instead of identifying things to disagree with and be condescending about.

But it was Christian Science that blew me away. I was gob-smacked, really. Instead of beautiful threads, I had found what seemed to me like whole cloth.

Christian Science explains God through seven synonyms or names for God (signified in the Christian Science tradition by capital letters): Life, Truth, Love, Mind, Soul, Spirit, Principle. Further, God is described as intelligent, infinite, all-powerful, ever-present, and good.

This expanded my feeble perception of an infinite and nonmaterial God. This I could accept. I was thrilled and wanted to learn more. I gobbled up the Christian Science textbook, "Science and Health with Key to the Scriptures," by Mary Baker Eddy, pondering as I went, playing with interchanging those synonyms for God.

I loved thinking of God as my actual Life, as close as my next breath. Or of God as the all-powerfully intelligent divine Mind that was the creator of the universe, sustaining and maintaining all good. And who doesn't value truth?

As much as the word "God" had made me want to run from it based on all the baggage it carried, I could definitely embrace Truth, Life and Love, as my ultimate hope.

I was in Love. Literally. I lived, moved, and had my being in divine Love. I couldn't get away from it. It was always there for me and everyone. I realized divine Love had not only made me, but approved of me. I was supported and upheld, provided for and adored.

More than that, divine Love triumphs over hate, and ever-present Truth overcomes every error. Just as light banishes darkness, and darkness is just a claim of the absence of light, God - infinite good - can eliminate every contrary supposition. I can trust this God, who safeguards all good.

I learned to start my thought process with God instead of myself. Otherwise, it's all too easy to end up with fallible, manlike concepts of God. And I was learning that the best idea of God leads to a much better view of myself. I have found this very liberating and encouraging.

I'm so glad I asked myself those hard questions, and started looking for what I could accept instead of defending against what I didn't believe. I'm so glad I became a seeker, for I found the God who is Love itself.

Polly Castor is a Christian Science Practitioner and member of First Church of Christ, Scientist, in Ridgefield, CT. She can be reached at pollyCastor@gmail.com.



Rabbi Rachel Bearman
Rabbi Rachel Bearman

FORUM ON FAITH

Tu BiSh'vat celebrates world's beauty.

by Rabbi Rachel Bearman

Published: January 2, 2016

Danbury News Times

Did you know that the Hebrew calendar includes four Jewish new years?

According to the Mishnah, a rabbinic law code from the first centuries of the Common Era, the following days marked the beginning of specific "new years" and were celebrated or observed according to their purpose:

1. The 1st of the Hebrew month of Tishrei was the agricultural new year (this is the late summer-early fall date known as Rosh Hashanah, the head of the year).

2. The 15th of the Hebrew month of Shevat was the New Year of Trees.

3. The 1st of the Hebrew month of Nisan was the New Year of Kings, the date used to count the number of years a king had reigned.

4. The 1st of the Hebrew month of Elul was the new year for tithing cattle and marked the beginning of the time when one of every ten cattle was offered as a sacrifice to God.

In ancient times, these special days established a yearly rhythm that governed the lives of the Jewish people. For contemporary Jews, many of the holidays and customs that revolved around agriculture or worship in the Temple have to be reinterpreted in order to feel relevant.

The ability of each generation to reinterpret (while remaining faithful to) ancient traditions has always been one of the great strengths of the Jewish tradition. It is because of this ability that contemporary Jewish communities can still find meaning in the rhythm of the Hebrew calendar. The schedule of our holidays allows us to both remember the lives of our ancestors as well as establish our own understandings of holy time.

The Hebrew calendar is primarily based on the lunar cycle, and each "day" begins at sundown and lasts until the following sundown. So it is that from sundown on January 24th to sundown on the 25th, Jewish communities will celebrate the holiday of Tu BiSh'vat, the New Year of the Trees. While it may seem odd to celebrate the New Year of the Trees in the middle of winter, in Israel, the holiday actually falls at the beginning of the spring season.

For Jewish communities, Tu BiSh'vat is the day to celebrate the beauty of our world and the renewal that comes with each new season. In Israel, Tu BiSh'vat is a tree-planting festival, a celebration that allows each person to participate in the creation of new agricultural life. All around the world, Jewish communities will celebrate this holiday by taking time to remember the sacred commitment that we have to care for and protect God's creation.

Another popular Tu BiSh'vat custom comes from the Jewish mystics of the 16th and 17th centuries who created a special ritual to help Jewish men and women celebrate the themes of the holiday. Because of its structural similarities to the Passover ritual, it has come to be known as a Tu BiSh'vat Seder.

Modern Jewish communities will often host a creative Tu BiSh'vat Seder, which could include up to 15 types of food associated with the land of Israel - for example: barley, dates, figs, grapes, pomegranates, olives, and wheat. The many delicious courses are often framed by passages from Jewish texts like the Torah, Talmud, and mystical writings.

No matter how we celebrate, for contemporary Jewish communities, the holiday of Tu BiSh'vat is an important reminder of both our responsibility to protect and cherish the world as well as the joy and gratitude that comes from taking the time to appreciate the change of the seasons.

Rabbi Rachel Bearman, Temple B'nai Chaim, 82 Portland Avenue, P.O. Box 305, Georgetown, CT 06829. 203-544-8695 RabbiBearman@TempleBnaiChaim.org.

www.TempleBnaiChaim.org.



Rev. Leo McIlrath
Rev. Leo McIlrath

FORUM ON FAITH

Secular holidays, religious celebrations come together.

by Rev. Leo McIlrath

Published: January 16, 2016

Danbury News Times

Each year, while celebrating significant days of faith, hope, love and joy, people of different religious persuasions take part in a vast array of reverent acts that can include prayer, fasting, atonement and/or reflective meditation experiences.

Some religious holidays focus on the sacred, others lean more to the secular, while a host of such days appear to comingle the two of them. For instance, "Fat Tuesday" (better known to most by its New Orleans French name, Mardi Gras), is the celebration day preceding Ash Wednesday and the beginning of the great Christian season of repentance, Lent.

Hindus, Jews, Christians, Muslims, Buddhists, Bahai and a number of other faith communities have a variety of feast and fasting days - some with their sights set on the heavens or "Heaven" while others are quite down-to-earth. Some are based on the cycles of the moon, others on the sun, and still others on the movement of both the sun and the moon in their seasonal changes.

Each faith community (Muslim, Jewish, Buddhist, Christian) has its own calendar of events for the beginning of their own "new year" through the seasonal passages of time up to the very end of their respective years. There are also days that call for the lighting of candles - for instance, Hanukkah (Jews), Christmas/Epiphany (Christians), Diwali (Hindus) and Vesak Pujah (Buddhists).

Music is central to many religious communities, and it is provided in many styles, using many instruments - such as an organ, piano, harp, guitar, drums or flute, and sometimes even the sound of a full orchestra. In contrast, some faiths will limit their music to chanting or "a capella" arrangements, featuring the human voice without instrumental accompaniment.

With all these customs, people often wonder to how to greet one another, especially during the December holiday season. I greeted people in the recently passed, eight-day celebration of Hanukkah, with "Happy Hanukkah!" and those of the Christian tradition, I wished a hearty "Merry Christmas!" while to others, I simply said "Happy Holiday!"

While such greetings are appropriate for holidays of celebration, all of us need to be better aware of the purpose of specific holy days within specific communities. For example, one wouldn't want to wish a Christian a "Happy Lent!" or a Jew a "Happy Yom Kippur!" or a Muslim a :Happy Ramadan!" as those are all intended to be somber seasons of introspection and repentance.

When in doubt, I consider it fitting to simply ask the person you are addressing what kind of holiday greeting they prefer. In my experience, most people, in a spirit of good will and gratitude for your interest, will tell you.

While some traditions celebrate a variety of seasonal feasts like Passover, Easter and Pentecost, for example, other faith communities believe it better to celebrate God's spirit on each and every day. Of course, there's no conflict for anyone who chooses to celebrate every day in a spirit of goodness and compassion and still highlight these gifts and fruits on specific designated dates within their faith community.

Hindus give us Durga Puja, which over several nights marks the victory of good over evil. The Bahai will focus on a special virtue (such as kindness, peace or fortitude) on each day of the year. Still, other religions honor certain holy people or saints on each day. For example, Butler's "Lives of the Saints" lists more than 1,200 Roman Catholics who are said to have lived exemplary lives and who are worthy of being revered.

When visiting another person's sacred space - a synagogue, church, mosque or temple - it is appropriate to enter into the spirit of that unique assembly. Some may be kneeling, bowing, genuflecting or lying prostrate on the floor. They may be blessing themselves, holding their faces in the palms of their hands, lighting candles or burning incense.

In some places of worship, you may witness the male members of a congregation placing a small circular cap over their heads, and in others, women may wear hats while the men remove theirs. Some sacred spaces are totally open, while others have chairs, pews and kneelers. Still, other peoples of the world choose to celebrate their spirituality out among the trees, the rivers and the mountains.

The message I would offer as we begin this new calendar year of 2016 is to choose your place and time to practice your faith, and respect all others. "Happy Every Moment!" to each and all of you and your loved ones.

Reverend Leo McIlrath, Ecumenical Chaplain, The Lutheran Home of Southbury.   (203) 270-0581, lionofjudah56@gmail.com


Privacy Policy          Contact Us