Tuesdays in the chapel
The invitation of our morning gatherings is to consider change. What would you change if you could about any topic you are interested in considering. The intent is to get us all to think about what change suggests and demands of us. It is also an invitation to do something we do not often do here at MIT and that is to pause and reflect.
The readings for the day lay out the spectrum. There is the Psalmist, David, reflecting on the unchanging nature of the Divine. “The Lord is my rock.” (Psalm 18) On another occasion, he declares “the steadfast love of the Lord endures forever.” (Psalm 118)
The New Hampshire poet, Donald Hall, celebrates change. There are the trees that bud and flower only to repeat the process because ‘frost will strip it raw and barren soon”. A poet who paid attention to the nature of the passions that come with living, Hall offers the insights of experience. Loves brings change and hurt but the process is curative and may be summed up by noting that:
“The young are never robbed of innocence
but given gold of love and memory.
We live in wealth whose bounds exceed our sense
And when we die are full of memory.”
Love makes us whole and the process depends on memory. It may be that is why Alzheimers is such a dreaded specter hanging over our lives for it robs us of that which ties it all together: memory,
If I were to change anything I would ask that memory remain a constant; that the links of memory remain alive and vital. But even as I say it I know that I depend on certain parts of remembering fading with time else the pain of loss and foolishness would be too great to bear. That is why Hall links memory with love:
“yet people are not mended, but go on
accumulating memory and love.
And so the wood we used to know is gone,
Because the years have taught us that we move.”
Fall reminds us that change is the order of the universe and that the dis-ease we experience each year when the days grow shorter and the darkness deepens is bearable because we remember that the tree burning with color will repeat the process come spring and so will we as blood again quickens and life revives.
The words of another New England poet come to mind:
No speed of wind or water rushing by
But you have speed far greater. You can climb
Back up a stream of radiance to the sky,
And back through history up the stream of time.
And you were given this swiftness, not for haste
Nor chiefly that you may go where you will,
But in the rush of everything to waste,
That you may have the power of standing still….
Robert Frost The Master Speed
That is what we do each Tuesday, pause and stand still recognizing the nature of change yet grounded by a love that surrounds us.
May it always be so.
Robert M Randolph
Chaplain to the Institute
Tuesday, September 20, 2011
Wednesday, August 31, 2011
Courage
As I prepare for 9/11 commemorations I have been giving thought to courage and how it manifests itself. The Canaanite woman in Matthew 15 comes to mind for her willingness to demand crumbs from an unresponsive Jesus. In a meditation on this passage a woman wrote a prayer: “Dear God: forgive us when we are passive or timid…Bless the quick witted, assertive woman in each of us who trembles even as she dares to speak…” It takes courage to be assertive.
It also takes courage to speak up for reconciliation and the consequences sometimes surprise. In the Call and Response blog at Duke Divinity School Allegra Jordan, wrote this: “ I found God at Harvard in Sunday School, in prayer circles, and at the feet of Peter J.Gomes, ... I came to Harvard in the 1990s from Alabama. A bitter battle had torn apart my own denomination. I wanted nothing to do with church people. But I was urged to try Memorial Church. And there I found grace, love and Christian witness. Peter deeply believed in Jesus and prayer, and helped make it safe for me to do so as well.
The turning point for me was a shocking sermon he preached in 1991, “The Courage to Remember,” where an African-American minister from Harvard railed against Harvard’s Memorial Hall because it only commemorated Union dead from the Civil War, not the Confederates. “Humanity transcends the sides and there are no victors ultimately; there are only those to be commended to God.”
He stood on a notoriously secular campus in one of the most insular towns in America and said we should love people like me: those from the south.”
Allegra closed with this benediction offered by Peter to a class graduating from Harvard: “I wonder how many of you have ever noticed the stone staircases that lead from the first to the second floor of University Hall? They are a remarkable example of the engineering skills of the building’s great architect, Charles Bulfinch, and their particular style is called ‘vagrant’ because they have no visible means of support...they are not a miracle but a marvel.
My wish for each of you is that you have useful, elegant, and efficient lives without any visible means of support, vagrant lives which will suggest to others as well as to yourselves that you are supported by an inner strength, an inner tension, a source of support that appears to defy the laws of physics but which sustains you and supports others.
In other words I wish God for you, that peace which this world can neither give you nor take away from you but will sustain you in this life and get you to the next...We have come now to the end of the beginning and the beginning of the end, and soon you will belong no longer to us or to yourselves but to the world.
Go out there, then, with courage, grace and imagination. We give you our love—a word not used much around here, and saved for your very last moments—and we commend you to the love of one another and to the greater love of a loving God. This now, at last, is the best we can do for you. This is the best that there is and it is yours, so go for it, for God’s sake, and for your own. Amen.”
Robert M. Randolph
Chaplain to the Institute
It also takes courage to speak up for reconciliation and the consequences sometimes surprise. In the Call and Response blog at Duke Divinity School Allegra Jordan, wrote this: “ I found God at Harvard in Sunday School, in prayer circles, and at the feet of Peter J.Gomes, ... I came to Harvard in the 1990s from Alabama. A bitter battle had torn apart my own denomination. I wanted nothing to do with church people. But I was urged to try Memorial Church. And there I found grace, love and Christian witness. Peter deeply believed in Jesus and prayer, and helped make it safe for me to do so as well.
The turning point for me was a shocking sermon he preached in 1991, “The Courage to Remember,” where an African-American minister from Harvard railed against Harvard’s Memorial Hall because it only commemorated Union dead from the Civil War, not the Confederates. “Humanity transcends the sides and there are no victors ultimately; there are only those to be commended to God.”
He stood on a notoriously secular campus in one of the most insular towns in America and said we should love people like me: those from the south.”
Allegra closed with this benediction offered by Peter to a class graduating from Harvard: “I wonder how many of you have ever noticed the stone staircases that lead from the first to the second floor of University Hall? They are a remarkable example of the engineering skills of the building’s great architect, Charles Bulfinch, and their particular style is called ‘vagrant’ because they have no visible means of support...they are not a miracle but a marvel.
My wish for each of you is that you have useful, elegant, and efficient lives without any visible means of support, vagrant lives which will suggest to others as well as to yourselves that you are supported by an inner strength, an inner tension, a source of support that appears to defy the laws of physics but which sustains you and supports others.
In other words I wish God for you, that peace which this world can neither give you nor take away from you but will sustain you in this life and get you to the next...We have come now to the end of the beginning and the beginning of the end, and soon you will belong no longer to us or to yourselves but to the world.
Go out there, then, with courage, grace and imagination. We give you our love—a word not used much around here, and saved for your very last moments—and we commend you to the love of one another and to the greater love of a loving God. This now, at last, is the best we can do for you. This is the best that there is and it is yours, so go for it, for God’s sake, and for your own. Amen.”
Robert M. Randolph
Chaplain to the Institute
Thursday, August 25, 2011
Words for those who have fallen
August 18th, 2011
We are asked today to honor the courage of brave men and women, but at the same time to hold in our hearts the grief we feel over those we have lost. Courage comes in many forms and all of us think we know what it is. There are those who speak truth to power and weather the consequences. Each night on the news we see citizens of Syria and Libya who protect the safety of family and clan and pay dearly for their actions.
When we think of family and clan we think of our own armed services and the men and women who choose to put their lives on the line for their brothers and sisters and by extension for the rest of us.
Near to us all are those members of the Navy Seals who died in Afghanistan as they returned from a rescue operation involving Army Rangers and Afghan fighters. Today we think of those who died and remember that courage is not simply a trait called upon in moments of danger. Courage is a quality we all call upon as we live these difficult days.
It is bittersweet to be asked to celebrate courage and to mourn loss. MIT is good at lots of things, but we are not good at living with the contradictions of life and death. We solve problems; this is a problem that eludes us. What we are called upon to do today is to live with loss while honoring courage. We live with the aches we feel for the faces unseen. To wince at the memories we cannot talk about with the familiar other who has gone on.
How to do that? It may be that it is time to celebrate by completing the projects begun with others, taking the long planned trip, finishing the deferred dream. We honor those who have gone on by remembering them, but we do more than honor them when we complete their work. To finish things undone is sacred work. This is our challenge today, to hold in tension appreciation for courage and our grief over loss while completing good work begun by those who now cannot complete it. That is our challenge.
Let us pray:
God, hear our prayer for those we have lost.
Grant them peace and give us the courage to carry on.
This is our prayer.
Amen!
We are asked today to honor the courage of brave men and women, but at the same time to hold in our hearts the grief we feel over those we have lost. Courage comes in many forms and all of us think we know what it is. There are those who speak truth to power and weather the consequences. Each night on the news we see citizens of Syria and Libya who protect the safety of family and clan and pay dearly for their actions.
When we think of family and clan we think of our own armed services and the men and women who choose to put their lives on the line for their brothers and sisters and by extension for the rest of us.
Near to us all are those members of the Navy Seals who died in Afghanistan as they returned from a rescue operation involving Army Rangers and Afghan fighters. Today we think of those who died and remember that courage is not simply a trait called upon in moments of danger. Courage is a quality we all call upon as we live these difficult days.
It is bittersweet to be asked to celebrate courage and to mourn loss. MIT is good at lots of things, but we are not good at living with the contradictions of life and death. We solve problems; this is a problem that eludes us. What we are called upon to do today is to live with loss while honoring courage. We live with the aches we feel for the faces unseen. To wince at the memories we cannot talk about with the familiar other who has gone on.
How to do that? It may be that it is time to celebrate by completing the projects begun with others, taking the long planned trip, finishing the deferred dream. We honor those who have gone on by remembering them, but we do more than honor them when we complete their work. To finish things undone is sacred work. This is our challenge today, to hold in tension appreciation for courage and our grief over loss while completing good work begun by those who now cannot complete it. That is our challenge.
Let us pray:
God, hear our prayer for those we have lost.
Grant them peace and give us the courage to carry on.
This is our prayer.
Amen!
Thursday, August 11, 2011
Last Words
At the Renaissance Week-end over July 4th, I was asked to offer Last Words as part of the final session, i.e. what would one say if they knew these would be their last words. The meaning is ambiguous, but provocative. My comments follow:
Last Words
I am the first chaplain to the Institute. That I was appointed speaks to the fact that religious sentiment has not ceased to be a force in our world as many thought might happen when we moved into the 21st century. In fact we live in a time when the search for spiritual sustenance seems to be on the rise. At the same time, new data tells us that young adults are also turning their backs on traditional faith expressions in an alarming rate. So we are living in a time of great paradox.
My biases tell me that the Religious Right is to blame for the rejection of religious sentiment. My head tells me that my generation has not made a very good case for staying engaged in the search for meaning. We suffer as a result.
So my last words are to call for reengagement with the values and virtues of the religious faiths we have inherited. My office at MIT stands/sits between the Muslim Prayer-room and the space created for religious observance by the folks from Hillel. The young people from these two communities of the Abrahamic traditions have found sustenance and strength in their faith. They are challenged to heal the world and engage in acts of charity as a major commitment expressing their beliefs. They are not a majority of their peers, but represent a bit of leaven in a very large loaf.
Christian students are scattered in their seeking having suffered from the curse of being the establishment. They expect the benefits of status without the work needed to understand how they got where they are. Self-understanding is needed before meaningful service can occur.
I paint with a broad brush and I am not suggesting that at the end of the day Christianity, Judaism and Islam are essentially the same thing. I know the strengths of other religious communities as well. What I am suggesting is that it is worth our time to become reacquainted with the values and virtues of our faith traditions. To know what is demanded if we love God and neighbor and to know the value of a self-correcting community will give us the substance needed to ask the next great question: How then shall we live?
So I challenge you to draw from the deep wells we have inherited. It is not enough to be smart, we must be wise. Reengagement allows us to ask the hard questions about differences. It also means we are setting an example for those who look to us for guidance and wisdom. Trust me, they are watching.
Robert M. Randolph
Last Words
I am the first chaplain to the Institute. That I was appointed speaks to the fact that religious sentiment has not ceased to be a force in our world as many thought might happen when we moved into the 21st century. In fact we live in a time when the search for spiritual sustenance seems to be on the rise. At the same time, new data tells us that young adults are also turning their backs on traditional faith expressions in an alarming rate. So we are living in a time of great paradox.
My biases tell me that the Religious Right is to blame for the rejection of religious sentiment. My head tells me that my generation has not made a very good case for staying engaged in the search for meaning. We suffer as a result.
So my last words are to call for reengagement with the values and virtues of the religious faiths we have inherited. My office at MIT stands/sits between the Muslim Prayer-room and the space created for religious observance by the folks from Hillel. The young people from these two communities of the Abrahamic traditions have found sustenance and strength in their faith. They are challenged to heal the world and engage in acts of charity as a major commitment expressing their beliefs. They are not a majority of their peers, but represent a bit of leaven in a very large loaf.
Christian students are scattered in their seeking having suffered from the curse of being the establishment. They expect the benefits of status without the work needed to understand how they got where they are. Self-understanding is needed before meaningful service can occur.
I paint with a broad brush and I am not suggesting that at the end of the day Christianity, Judaism and Islam are essentially the same thing. I know the strengths of other religious communities as well. What I am suggesting is that it is worth our time to become reacquainted with the values and virtues of our faith traditions. To know what is demanded if we love God and neighbor and to know the value of a self-correcting community will give us the substance needed to ask the next great question: How then shall we live?
So I challenge you to draw from the deep wells we have inherited. It is not enough to be smart, we must be wise. Reengagement allows us to ask the hard questions about differences. It also means we are setting an example for those who look to us for guidance and wisdom. Trust me, they are watching.
Robert M. Randolph
Monday, May 16, 2011
On Science and Religion
Opening readings:
O SON OF SPIRIT! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.
–Bahá’u’lláh
All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and loving-kindness towards all the peoples and kindreds of the earth.
–Bahá’u’lláh
Scientific knowledge is the highest attainment upon the human plane, for science is the discoverer of realities. It is of two kinds: material and spiritual. Material science is the investigation of natural phenomena; divine science is the discovery and realization of spiritual verities. The world of humanity must acquire both. A bird has two wings; it cannot fly with one.
-‘Abdu’l-Bahá
I do not feel obliged to believe that the same God who has endowed us with sense, reason, and intellect has intended us to forgo their use.
-Galileo
Science without religion is lame, religion without science is blind.
-Einstein
How can it be that mathematics, being after all a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality?
-Einstein
Some of you who have served on the Board of Chaplains with me have heard me say that the topic of science and religion is my favorite topic. Today I’d like to share with you a little bit about how this has defined my journey of faith. But I would also invite you to consider a simple proposition: the vitality of our civilization will depend on these two great knowledge systems working in concert rather than fighting each other.
When I was in eighth grade at a Catholic school, I was given a poor grade, the equivalent of a D, in religion by a parish priest who had been brought in to teach us the fundamentals of Catholic doctrine. He claimed to my parents that I had not completed the homework assignments. I believe the real reason was that I was asking questions – quite skeptical questions – in class that were a challenge to the dogmas he was teaching us. It became clear that I had questions to which the Church had not given answers that made sense. For example, why would a just and loving God hold us blameworthy for the sins an ancestor had committed? Why would He reveal Himself exclusively to one particular tribe out of the whole world?
This priest had clearly showed an opposition to critical inquiry when it comes to spiritual questions. The reaction against this as I progressed into my high school years was to categorically reject religion as intrinsically superstitious, and to embrace reason as the ultimate arbiter of truth. This ethic was best expressed by Bertrand Russell, who stated that “a habit of basing convictions upon evidence, and of giving to them only that degree of certainty which the evidence warrants, would, if it became general, cure most of the ills from which the world is suffering.”
Of course, as my experience of the world and of the scientific method expanded, I realized that reason cannot by itself provide values. Even Euclidean geometry, which is the most rigorously logical thing you’ll ever encounter, starts with postulates, which are unproven assumptions. There is no way to prove through reason alone that a society rooted in compassion is better than one based on harsh social Darwinism. You need to start out with some basic moral postulates that accord with our experience of the universe we live in.
So what kind of universe do we live in? One whose physical constants are finely tuned to mandate intelligent life, to allow for the existence of beings who ask questions about purpose, who yearn for transcendence, who find the mere satisfaction of survival needs unsatisfying. A universe that is described by exquisite mathematical laws. This brought me to the conclusion that consciousness is not an artifact resulting from the firing of neurons or the buzzing of particles; if anything, it’s the other way around. Mind or Spirit is the cause; matter and energy are the effects.
This leads, of course, to the question of purpose. I ultimately came to the conclusion that when the religions of the world are shorn of superstitious accretions, they reveal a unity of purpose. They enable us to fulfill the greatest commandment of love, but also to carry forward an ever-advancing civilization based on forbearance, compassion, and the other virtues Baha’u’llah mentions in the opening quotes. From my Catholic upbringing, my journey brings me full circle. I love Jesus Christ because He suffered on the cross to set me free from the grip of sin. I also love the Buddha because He taught me that we make ourselves unhappy by craving those transient things that don’t really satisfy the human spirit. I love the Prophet Muhammad as a great peacemaker and one who elevated the status of women. I see no conflict of loyalties here.
That’s my personal journey, how my scientific self reconciles with being a person of faith. I want to return to the proposition that reconciling science and religion is important for our civilization. As a society, we are now embroiled in shouting matches. The great issues that require insightful discussion are instead reduced to slogans and sound bites. Disagreement degenerates into rancor. Partisan ideologies inspire a blind loyalty that has a life of its own, and becomes the greatest obstacle to solving our problems.
This is why the dialogue between science and religion is so important. We need the greatest commandment and the Golden Rule. We also need to listen to each other, to investigate reality in a spirit of fair mindedness, to be willing to test our ideas. Only then can we build an enlightened civilization.
Closing readings:
The virtues of humanity are many but science is the most noble of them all. The distinction which man enjoys above and beyond the station of the animal is due to this paramount virtue. It is a bestowal of God; it is not material, it is divine. Science is an effulgence of the Sun of Reality, the power of investigating and discovering the verities of the universe, the means by which man finds a pathway to God.
-‘Abdu’l-Bahá
Religion is not intended to arouse enmity and hatred nor to become the source of tyranny and injustice. Should it prove to be the cause of hostility, discord and the alienation of mankind, assuredly the absence of religion would be preferable.
-‘Abdu’l-Bahá
Religion must conform to reason and be in accord with the conclusions of science. For religion, reason and science are realities; therefore, these three, being realities, must conform and be reconciled. A question or principle which is religious in its nature must be sanctioned by science. Science must declare it to be valid, and reason must confirm it in order that it may inspire confidence. If religious teaching, however, be at variance with science and reason, it is unquestionably superstition. The Lord of mankind has bestowed upon us the faculty of reason whereby we may discern the realities of things. How then can man rightfully accept any proposition which is not in conformity with the processes of reason and the principles of science? Assuredly such a course cannot inspire man with confidence and real belief.
-‘Abdu’l-Bahá
Brian Aull
Baha'i Chaplain
O SON OF SPIRIT! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.
–Bahá’u’lláh
All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and loving-kindness towards all the peoples and kindreds of the earth.
–Bahá’u’lláh
Scientific knowledge is the highest attainment upon the human plane, for science is the discoverer of realities. It is of two kinds: material and spiritual. Material science is the investigation of natural phenomena; divine science is the discovery and realization of spiritual verities. The world of humanity must acquire both. A bird has two wings; it cannot fly with one.
-‘Abdu’l-Bahá
I do not feel obliged to believe that the same God who has endowed us with sense, reason, and intellect has intended us to forgo their use.
-Galileo
Science without religion is lame, religion without science is blind.
-Einstein
How can it be that mathematics, being after all a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality?
-Einstein
Some of you who have served on the Board of Chaplains with me have heard me say that the topic of science and religion is my favorite topic. Today I’d like to share with you a little bit about how this has defined my journey of faith. But I would also invite you to consider a simple proposition: the vitality of our civilization will depend on these two great knowledge systems working in concert rather than fighting each other.
When I was in eighth grade at a Catholic school, I was given a poor grade, the equivalent of a D, in religion by a parish priest who had been brought in to teach us the fundamentals of Catholic doctrine. He claimed to my parents that I had not completed the homework assignments. I believe the real reason was that I was asking questions – quite skeptical questions – in class that were a challenge to the dogmas he was teaching us. It became clear that I had questions to which the Church had not given answers that made sense. For example, why would a just and loving God hold us blameworthy for the sins an ancestor had committed? Why would He reveal Himself exclusively to one particular tribe out of the whole world?
This priest had clearly showed an opposition to critical inquiry when it comes to spiritual questions. The reaction against this as I progressed into my high school years was to categorically reject religion as intrinsically superstitious, and to embrace reason as the ultimate arbiter of truth. This ethic was best expressed by Bertrand Russell, who stated that “a habit of basing convictions upon evidence, and of giving to them only that degree of certainty which the evidence warrants, would, if it became general, cure most of the ills from which the world is suffering.”
Of course, as my experience of the world and of the scientific method expanded, I realized that reason cannot by itself provide values. Even Euclidean geometry, which is the most rigorously logical thing you’ll ever encounter, starts with postulates, which are unproven assumptions. There is no way to prove through reason alone that a society rooted in compassion is better than one based on harsh social Darwinism. You need to start out with some basic moral postulates that accord with our experience of the universe we live in.
So what kind of universe do we live in? One whose physical constants are finely tuned to mandate intelligent life, to allow for the existence of beings who ask questions about purpose, who yearn for transcendence, who find the mere satisfaction of survival needs unsatisfying. A universe that is described by exquisite mathematical laws. This brought me to the conclusion that consciousness is not an artifact resulting from the firing of neurons or the buzzing of particles; if anything, it’s the other way around. Mind or Spirit is the cause; matter and energy are the effects.
This leads, of course, to the question of purpose. I ultimately came to the conclusion that when the religions of the world are shorn of superstitious accretions, they reveal a unity of purpose. They enable us to fulfill the greatest commandment of love, but also to carry forward an ever-advancing civilization based on forbearance, compassion, and the other virtues Baha’u’llah mentions in the opening quotes. From my Catholic upbringing, my journey brings me full circle. I love Jesus Christ because He suffered on the cross to set me free from the grip of sin. I also love the Buddha because He taught me that we make ourselves unhappy by craving those transient things that don’t really satisfy the human spirit. I love the Prophet Muhammad as a great peacemaker and one who elevated the status of women. I see no conflict of loyalties here.
That’s my personal journey, how my scientific self reconciles with being a person of faith. I want to return to the proposition that reconciling science and religion is important for our civilization. As a society, we are now embroiled in shouting matches. The great issues that require insightful discussion are instead reduced to slogans and sound bites. Disagreement degenerates into rancor. Partisan ideologies inspire a blind loyalty that has a life of its own, and becomes the greatest obstacle to solving our problems.
This is why the dialogue between science and religion is so important. We need the greatest commandment and the Golden Rule. We also need to listen to each other, to investigate reality in a spirit of fair mindedness, to be willing to test our ideas. Only then can we build an enlightened civilization.
Closing readings:
The virtues of humanity are many but science is the most noble of them all. The distinction which man enjoys above and beyond the station of the animal is due to this paramount virtue. It is a bestowal of God; it is not material, it is divine. Science is an effulgence of the Sun of Reality, the power of investigating and discovering the verities of the universe, the means by which man finds a pathway to God.
-‘Abdu’l-Bahá
Religion is not intended to arouse enmity and hatred nor to become the source of tyranny and injustice. Should it prove to be the cause of hostility, discord and the alienation of mankind, assuredly the absence of religion would be preferable.
-‘Abdu’l-Bahá
Religion must conform to reason and be in accord with the conclusions of science. For religion, reason and science are realities; therefore, these three, being realities, must conform and be reconciled. A question or principle which is religious in its nature must be sanctioned by science. Science must declare it to be valid, and reason must confirm it in order that it may inspire confidence. If religious teaching, however, be at variance with science and reason, it is unquestionably superstition. The Lord of mankind has bestowed upon us the faculty of reason whereby we may discern the realities of things. How then can man rightfully accept any proposition which is not in conformity with the processes of reason and the principles of science? Assuredly such a course cannot inspire man with confidence and real belief.
-‘Abdu’l-Bahá
Brian Aull
Baha'i Chaplain
Wednesday, May 4, 2011
Lavender Graduation
Lavender Graduation
5/4/2011
Abigail Francis suggested when she asked me to do this that I try to be inspirational. That is the challenge for all of us at this time of the year who are marking transitions. How can we say something worth hearing at a time when everyone is talking and everyone is trying to do the same thing? It is a hard task.
So I decided to be serious and if inspirational, it will be the by-product of taking this festive occasion as important enough to try and say something that might be worth hearing and remembering. I have been concerned that graduates arrive at this point as whole men and women. There are lots of things you learn here, but nothing is more important than knowing ourselves and being comfortable in our own skins. That is what being whole means. I hope that is the way you feel this evening and I know that what I hope may not be true, but it is a goal worth working toward as you prepare for the next step in your life.
If you are whole, then the next concern has to do with the quality of the life you are setting out to live. And it is important that there be some intentionality as you move on. Spontaneity is a good thing, but when it comes to setting life goals, it is better to think seriously about the consequences of your decisions. I say that to you as someone who moved to Boston planning to be here for one year. That was 43 years ago on the 4th of July. We did not think of the implications of our initial decision.
When I talk about the quality of life, I am talking about the values you are willing to live for. What are they? What are the values that will inform your lives? Common to nearly all religious traditions in our world is something like what we call the Golden Rule. “Do to others what you would wish them to do to you.” We call it the Golden Rule and living up to its expectations is not as easy as it might seem. It is a difficult challenge because we are often able to deceive ourselves and if we are honest, looking back we may note that we often “Do unto others what is good for me.”
So my hope for you is that if you are whole people who wish to live whole (holy) lives that you take the Golden Rule as your bench mark. And it follows that if being whole, comfortable people is our lot, and if living by the Golden Run is our intentional mantra, what are the virtues I wish you would cultivate in order to be quality people. Notice, I did not say happy people. I did not say successful people. I said quality people, people of worth. Success may elude you; pain may be your lot, but if you are person of quality, you can manage failure, and sustain life in the presence of pain.
Let me suggest four things that will make a real difference. They are in the words of Carter Heyward, “overlapping pieces of a whole cloth, the tapestry of creation itself.” The Reverend Carter Heyward was in 1974 one of 11 women ordained to the priesthood in the Episcopal Church paving the way for the acceptance of women as priests two years later. The four virtues she endorses are: wisdom, passion, justice and prayer.
To be wise means to see the whole. It is the perception of wholeness, it is an aspect of the Divine. It is not the same as being smart because knowing the answer to a question may well mean having only a piece of the picture or puzzle. Those who are wise know that there is more to life than their corner of the world, more to living that pursuing happiness. The wise person sees life for both its beauty and its terror and is able to deal with the nuances of the experience. For the sake of your health and your future, seeing the wholeness of the world, is terribly important. May you be wise.
May you know passion. You need to dive deeply, to dive into creation the very realm of God to express your passion; may you be immersed in the whole of life and may you be able to cut to the heart of matters and in so doing find God.
Value justice; make it one of the qualities that you embrace and are willing to go to the mat for. Justice means that people know right relationships whether they are rich or poor, well educated or rustics. Just as smart people are not always wise, powerful people are not always just. Justice presupposes community as fundamental to human life and the wise, passionate person knows that.
Finally I wish that you will cultivate prayer. You may want to call it meditation or centering; you may engage in your own form of reverie but it is only in opening yourself to the other that socially active people can gain the perspective they need. Prayer is opening your life to that which is beyond the intellect; it helps us ground our passion, avoid the disillusionment that comes when we are not just and the hollow intellectualism that counts angels on the head of a pin rather than the hungry on the streets of Calcutta.
So I wish for you lives that are whole, intentional in your ethics and lives that cultivate wisdom, know passion, love justice and are willing to pause and ask for the help and perspective you need. If you can do that you do not need my inspiration
May God bless you!
May 4, 2011
5/4/2011
Abigail Francis suggested when she asked me to do this that I try to be inspirational. That is the challenge for all of us at this time of the year who are marking transitions. How can we say something worth hearing at a time when everyone is talking and everyone is trying to do the same thing? It is a hard task.
So I decided to be serious and if inspirational, it will be the by-product of taking this festive occasion as important enough to try and say something that might be worth hearing and remembering. I have been concerned that graduates arrive at this point as whole men and women. There are lots of things you learn here, but nothing is more important than knowing ourselves and being comfortable in our own skins. That is what being whole means. I hope that is the way you feel this evening and I know that what I hope may not be true, but it is a goal worth working toward as you prepare for the next step in your life.
If you are whole, then the next concern has to do with the quality of the life you are setting out to live. And it is important that there be some intentionality as you move on. Spontaneity is a good thing, but when it comes to setting life goals, it is better to think seriously about the consequences of your decisions. I say that to you as someone who moved to Boston planning to be here for one year. That was 43 years ago on the 4th of July. We did not think of the implications of our initial decision.
When I talk about the quality of life, I am talking about the values you are willing to live for. What are they? What are the values that will inform your lives? Common to nearly all religious traditions in our world is something like what we call the Golden Rule. “Do to others what you would wish them to do to you.” We call it the Golden Rule and living up to its expectations is not as easy as it might seem. It is a difficult challenge because we are often able to deceive ourselves and if we are honest, looking back we may note that we often “Do unto others what is good for me.”
So my hope for you is that if you are whole people who wish to live whole (holy) lives that you take the Golden Rule as your bench mark. And it follows that if being whole, comfortable people is our lot, and if living by the Golden Run is our intentional mantra, what are the virtues I wish you would cultivate in order to be quality people. Notice, I did not say happy people. I did not say successful people. I said quality people, people of worth. Success may elude you; pain may be your lot, but if you are person of quality, you can manage failure, and sustain life in the presence of pain.
Let me suggest four things that will make a real difference. They are in the words of Carter Heyward, “overlapping pieces of a whole cloth, the tapestry of creation itself.” The Reverend Carter Heyward was in 1974 one of 11 women ordained to the priesthood in the Episcopal Church paving the way for the acceptance of women as priests two years later. The four virtues she endorses are: wisdom, passion, justice and prayer.
To be wise means to see the whole. It is the perception of wholeness, it is an aspect of the Divine. It is not the same as being smart because knowing the answer to a question may well mean having only a piece of the picture or puzzle. Those who are wise know that there is more to life than their corner of the world, more to living that pursuing happiness. The wise person sees life for both its beauty and its terror and is able to deal with the nuances of the experience. For the sake of your health and your future, seeing the wholeness of the world, is terribly important. May you be wise.
May you know passion. You need to dive deeply, to dive into creation the very realm of God to express your passion; may you be immersed in the whole of life and may you be able to cut to the heart of matters and in so doing find God.
Value justice; make it one of the qualities that you embrace and are willing to go to the mat for. Justice means that people know right relationships whether they are rich or poor, well educated or rustics. Just as smart people are not always wise, powerful people are not always just. Justice presupposes community as fundamental to human life and the wise, passionate person knows that.
Finally I wish that you will cultivate prayer. You may want to call it meditation or centering; you may engage in your own form of reverie but it is only in opening yourself to the other that socially active people can gain the perspective they need. Prayer is opening your life to that which is beyond the intellect; it helps us ground our passion, avoid the disillusionment that comes when we are not just and the hollow intellectualism that counts angels on the head of a pin rather than the hungry on the streets of Calcutta.
So I wish for you lives that are whole, intentional in your ethics and lives that cultivate wisdom, know passion, love justice and are willing to pause and ask for the help and perspective you need. If you can do that you do not need my inspiration
May God bless you!
May 4, 2011
Thursday, April 21, 2011
My Journey
First Reading:
Praised are You, Lord our God, Ruler of the universe,
Whose word brings on the dusk of evening.
Your wisdom opens the gates of dawn;
Your understanding regulates time and seasons.
The stars above follow their appointed rounds,
In response to Your divine will.
You create day and night;
You alternate darkness and light.
We call You “Lord of the heavenly hosts”…
The heavens proclaim your glory.
And we, Your creatures on earth,
Behold in wonder Your endless miracles.
Help us recognize Your guiding power
In distant galaxies and in our own souls.
Teach us Your law of righteousness and love,
So that Your spirit may govern our lives.
May our gratitude for Your wonders
Lead us, in love, to Your service,
So that, like the changing seasons, the days, the nights,
Our lives, too, will proclaim Your glory. Amen
Selections from Maariv Aravim, the first blessing of the Jewish evening service
This Chapel is home to many faiths and people of all faiths. So I am going to add something about one. And I have to tell it as a personal story, because that is how I experienced it. I wish I could easily explain how an Italian kid from Chicago came to become a Jew. Indeed this was the last thing on my mind growing up in a heavily Catholic city neighborhood. If my Dad’s faith was not always his defining characteristic, my Mom’s certainly was. She was always saying novenas and praying for people. Her faith was a great source of strength for her. My twin brother Ray and I, plus our three sisters all went to the local Catholic parochial school and Catholic high schools. All of us have many fond memories growing up. In fact, the summer before last we had a hugely enjoyable 50th grade school reunion with a lot of those kids we grew up with in St. Ita’s parish.
The key event though that started me on the current path toward Judaism occurred in this building back on August 1, 1971 when my wife Deena and I were married. In those days, nobody supported mixed marriages between a nominal Catholic and a Jew. But MIT was welcoming and Deena found a Unitarian minister who would preside.
Neither of us expected the other to convert. She knew my cultural background and I respected her deep commitment, especially since many of her relatives had died in the Holocaust. Her mother was smuggled out of Warsaw in a sack, and all the relatives left behind died. She never said much, but that reality was there.
So we raised kids, went through our ups and downs of marriage, and she thought we should move to Acton because of its schools. So we did in 1977. I was not terribly religious, but she began to become more involved in the local synagogue because she loved singing in the choir. So I found myself going more often, frequently to hear her sing.
In the late 1980s, she somehow got elected maintenance chair of the congregation, a job to which she was not particularly adept. Then I really got more involved, getting to know the HVAC, heating, and other creaky subsystems. One thing led to another and I moved up over the years from Assistant Maintenance Chair to be the Vice President of Operations, a job I did for a number of years. In fact, we had to expand the synagogue and it was my privilege to head that effort. We created a beautiful building for Congregation Beth Elohim, one that served us well. In any event, as I got to know the building, I inevitably got to know the people and the religion also. And I really grew to care for and respect both. My wife never pushed me to convert, she knew it had to be my choice. Also you have to put some effort into conversion, which requires over a year of study. Once I discussed the idea with my mom and knew she was OK, I proceeded and converted in May, 1998. Mordecai Avraham Ben Avraham is my Jewish name. Several years later, along with nine others, we all had our Adult Bar Mitzvah in March 2004.
So what is that I love so much about this faith - besides a building and some nice people in Acton? A lot. The history, development, the folk tales and its durability are inspiring. But for today, I’ll pick three aspects that I find especially appealing: First is its true respect, and wonder, for nature; next is its living traditions, making each person a part of Jewish history; and thirdly is the sense of community and communal responsibility.
Let me try to give some examples of each.
1) Respect for Nature: I hope the first reading captured some of that. I am often stunned by how compatible the core beliefs of Judaism are with modern science. If anything, they promote and embrace the inquisitive, searching science that characterizes MIT and its sister institutions. Some of you might enjoy how Gerald Schroeder, a MIT-trained physicist describes a world where both science and religion reinforce each other. His book is called “The Hidden Face of God”. The science alone is absolutely informative and encouraging.
2) Respect for traditions, but with the living tradition being an active part: In the Judaism I know, revelation and understanding the meaning or Torah and why we are here is an ongoing process. Every generation must participate. Moses’ job was to get it started, not provide the final answers. And if fact, this current generation is doing pretty well at this task. Jewish studies and scholarship are flourishing, in the US and other spots around the globe. In fact, one of the great thinkers of 20th century Judaism, Joseph Soloveitchik, lived next door in Brookline. Another great Jewish author and thinker, Harold Kushner, was the rabbi in Natick, MA, where my wife grew up.
Another aspect of this living tradition may be familiar to those of you who have participated in a Passover Seder. It is not when Moses and the Israelites escaped Egypt, it is when we did so and became free, when we escaped slavery. This quest for freedom is not something that happened once in the distant past, it is intended to be part of our own experience.
While Jewish tradition may respect antiquity, there is much more going on than simple linear progression of time. In a moment we will read a section from the Talmud, which has to be, on first encounter, one of the most confusing books ever created. The page layouts are like nothing before seen, and then you find out they illustrate a conversation among rabbis and sages over many, many centuries – all trying to answer the question of how to live a good life.
The Talmud is itself an expansion of an even more basic but comprehensive work, the Mishnah, completed about 200 A.D. It codified, in 66 tractates, Jewish practice and guidance up to that time. We will also see a brief section from it as well.
3) Sense of Community and Communal Responsibility:
You can certainly see this communal idea in the next two selected readings. And in many, many other aspects of Jewish life. For example a proper service requires 10 people – a minyan. You can see another aspect of communal responsibility on Yom Kippur, when prayers mentioning “confessing for our sings” and “forgive us” are said in the plural. Forgive “us” not “me” for a transgression. Communal responsibility extends to charity towards others. It is a mitzvah – a command, not an optional act – to extend charity. Rabbis talk of this as “tikkun olam” – fixing the (broken) world. Each of us has a role in fixing the world – and an obligation. I think our two following readings express this.
Second Readings, taken from the preliminary blessings before the morning service :
The following are commandments for which there are no prescribed measures: the crops on the border of the border of the field to be left for the poor and the stranger, the gift of the first-fruits, the pilgrimage offerings brought to the ancient Temple on the Three Festivals, deeds of lovingkindness, and the study of Torah.
Mishnah, Tractate Peah, Chapter 1:1
In fulfilling the following commandments one enjoys the yield in this world while the principal remains for all eternity; honoring father and mother, performing deeds of lovingkindness, punctually attending the house of study, morning and evening, showing hospitality to strangers, visiting the sick, helping the needy bride, attending the dead, praying with devotion, and making peace between individuals. And the merit of Torah study is equal to all of these.
Talmud, Tractate Shabbat 127a
Robert V.Ferrara
Praised are You, Lord our God, Ruler of the universe,
Whose word brings on the dusk of evening.
Your wisdom opens the gates of dawn;
Your understanding regulates time and seasons.
The stars above follow their appointed rounds,
In response to Your divine will.
You create day and night;
You alternate darkness and light.
We call You “Lord of the heavenly hosts”…
The heavens proclaim your glory.
And we, Your creatures on earth,
Behold in wonder Your endless miracles.
Help us recognize Your guiding power
In distant galaxies and in our own souls.
Teach us Your law of righteousness and love,
So that Your spirit may govern our lives.
May our gratitude for Your wonders
Lead us, in love, to Your service,
So that, like the changing seasons, the days, the nights,
Our lives, too, will proclaim Your glory. Amen
Selections from Maariv Aravim, the first blessing of the Jewish evening service
This Chapel is home to many faiths and people of all faiths. So I am going to add something about one. And I have to tell it as a personal story, because that is how I experienced it. I wish I could easily explain how an Italian kid from Chicago came to become a Jew. Indeed this was the last thing on my mind growing up in a heavily Catholic city neighborhood. If my Dad’s faith was not always his defining characteristic, my Mom’s certainly was. She was always saying novenas and praying for people. Her faith was a great source of strength for her. My twin brother Ray and I, plus our three sisters all went to the local Catholic parochial school and Catholic high schools. All of us have many fond memories growing up. In fact, the summer before last we had a hugely enjoyable 50th grade school reunion with a lot of those kids we grew up with in St. Ita’s parish.
The key event though that started me on the current path toward Judaism occurred in this building back on August 1, 1971 when my wife Deena and I were married. In those days, nobody supported mixed marriages between a nominal Catholic and a Jew. But MIT was welcoming and Deena found a Unitarian minister who would preside.
Neither of us expected the other to convert. She knew my cultural background and I respected her deep commitment, especially since many of her relatives had died in the Holocaust. Her mother was smuggled out of Warsaw in a sack, and all the relatives left behind died. She never said much, but that reality was there.
So we raised kids, went through our ups and downs of marriage, and she thought we should move to Acton because of its schools. So we did in 1977. I was not terribly religious, but she began to become more involved in the local synagogue because she loved singing in the choir. So I found myself going more often, frequently to hear her sing.
In the late 1980s, she somehow got elected maintenance chair of the congregation, a job to which she was not particularly adept. Then I really got more involved, getting to know the HVAC, heating, and other creaky subsystems. One thing led to another and I moved up over the years from Assistant Maintenance Chair to be the Vice President of Operations, a job I did for a number of years. In fact, we had to expand the synagogue and it was my privilege to head that effort. We created a beautiful building for Congregation Beth Elohim, one that served us well. In any event, as I got to know the building, I inevitably got to know the people and the religion also. And I really grew to care for and respect both. My wife never pushed me to convert, she knew it had to be my choice. Also you have to put some effort into conversion, which requires over a year of study. Once I discussed the idea with my mom and knew she was OK, I proceeded and converted in May, 1998. Mordecai Avraham Ben Avraham is my Jewish name. Several years later, along with nine others, we all had our Adult Bar Mitzvah in March 2004.
So what is that I love so much about this faith - besides a building and some nice people in Acton? A lot. The history, development, the folk tales and its durability are inspiring. But for today, I’ll pick three aspects that I find especially appealing: First is its true respect, and wonder, for nature; next is its living traditions, making each person a part of Jewish history; and thirdly is the sense of community and communal responsibility.
Let me try to give some examples of each.
1) Respect for Nature: I hope the first reading captured some of that. I am often stunned by how compatible the core beliefs of Judaism are with modern science. If anything, they promote and embrace the inquisitive, searching science that characterizes MIT and its sister institutions. Some of you might enjoy how Gerald Schroeder, a MIT-trained physicist describes a world where both science and religion reinforce each other. His book is called “The Hidden Face of God”. The science alone is absolutely informative and encouraging.
2) Respect for traditions, but with the living tradition being an active part: In the Judaism I know, revelation and understanding the meaning or Torah and why we are here is an ongoing process. Every generation must participate. Moses’ job was to get it started, not provide the final answers. And if fact, this current generation is doing pretty well at this task. Jewish studies and scholarship are flourishing, in the US and other spots around the globe. In fact, one of the great thinkers of 20th century Judaism, Joseph Soloveitchik, lived next door in Brookline. Another great Jewish author and thinker, Harold Kushner, was the rabbi in Natick, MA, where my wife grew up.
Another aspect of this living tradition may be familiar to those of you who have participated in a Passover Seder. It is not when Moses and the Israelites escaped Egypt, it is when we did so and became free, when we escaped slavery. This quest for freedom is not something that happened once in the distant past, it is intended to be part of our own experience.
While Jewish tradition may respect antiquity, there is much more going on than simple linear progression of time. In a moment we will read a section from the Talmud, which has to be, on first encounter, one of the most confusing books ever created. The page layouts are like nothing before seen, and then you find out they illustrate a conversation among rabbis and sages over many, many centuries – all trying to answer the question of how to live a good life.
The Talmud is itself an expansion of an even more basic but comprehensive work, the Mishnah, completed about 200 A.D. It codified, in 66 tractates, Jewish practice and guidance up to that time. We will also see a brief section from it as well.
3) Sense of Community and Communal Responsibility:
You can certainly see this communal idea in the next two selected readings. And in many, many other aspects of Jewish life. For example a proper service requires 10 people – a minyan. You can see another aspect of communal responsibility on Yom Kippur, when prayers mentioning “confessing for our sings” and “forgive us” are said in the plural. Forgive “us” not “me” for a transgression. Communal responsibility extends to charity towards others. It is a mitzvah – a command, not an optional act – to extend charity. Rabbis talk of this as “tikkun olam” – fixing the (broken) world. Each of us has a role in fixing the world – and an obligation. I think our two following readings express this.
Second Readings, taken from the preliminary blessings before the morning service :
The following are commandments for which there are no prescribed measures: the crops on the border of the border of the field to be left for the poor and the stranger, the gift of the first-fruits, the pilgrimage offerings brought to the ancient Temple on the Three Festivals, deeds of lovingkindness, and the study of Torah.
Mishnah, Tractate Peah, Chapter 1:1
In fulfilling the following commandments one enjoys the yield in this world while the principal remains for all eternity; honoring father and mother, performing deeds of lovingkindness, punctually attending the house of study, morning and evening, showing hospitality to strangers, visiting the sick, helping the needy bride, attending the dead, praying with devotion, and making peace between individuals. And the merit of Torah study is equal to all of these.
Talmud, Tractate Shabbat 127a
Robert V.Ferrara
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