Shinto

June 22, 2023

Shinto is a traditional Japanese religion that originated before the sixth century C.E. It’s often described as a nature religion and is considered by many to be Japan’s indigenous religion.

Key characteristics of Shinto

  • Kami: Shinto is centered around the worship of invisible spiritual beings and powers called kami. These kami are believed to permeate the natural world, including mountains, trees, rivers, and rocks. 
  • Rituals: Shinto rituals are used to communicate with kami and to maintain harmony between humans, nature, and the kami. 
  • Shrines: Shinto shrines are places where people can visit and worship the kami. 
  • Seasonal celebrations: Shinto involves celebrating the highlights of each season. 
  • Purification rites: Shinto includes purification rites and customs to overcome the effects of death and decay. 

Other aspects of Shinto

  • Shinto doesn’t have a founder, sacred texts, or a moral code. 
  • Shinto doesn’t conceive of a life after death. 
  • Shinto values harmony, physical and spiritual purity, and reverence for nature. 
  • Shinto values procreation, fertility, family, and ancestral solidarity. 

Forms of Shinto 

  • Koshitsu Shinto: The Shinto of the Imperial House
  • Jinja Shinto: The Shrine Shinto
  • Shuha Shinto: The Sect Shinto
  • Minzoku Shinto: The Folk Shinto

Sikhism

June 22, 2023

Sikhism is a monotheistic religion that originated in Punjab, India in the 15th century. It is the fifth largest religion in the world.

Sikhism is classified as an Indian religion or Dharmic religion along with Buddhism, Hinduism, and Jainism. The basis of Sikhism lies in the teachings of Guru Nanak and his successors. Sikh ethics emphasize the congruence between spiritual development and everyday moral conduct.

Sikh in Punjabi means “learner,” and those who joined the Sikh community, or Panth (“Path”), were people who sought spiritual guidance. Sikhs claim that their tradition has always been separate from Hinduism. Nevertheless, many Western scholars argue that in its earliest stage Sikhism was a movement within the Hindu tradition; Nanak, they point out, was raised a Hindu and eventually belonged to the Sant tradition of northern India, a movement associated with the great poet and mystic Kabir (1440–1518). The Sants, most of whom were poor, dispossessed, and illiterate, composed hymns of great beauty expressing their experience of the divine, which they saw in all things. Their tradition drew heavily on the Vaishnava bhakti (the devotional movement within the Hindu tradition that worships the god Vishnu), though there were important differences between the two. Like the followers of bhakti, the Sants believed that devotion to God is essential to liberation from the cycle of rebirth in which all human beings are trapped; unlike the followers of bhakti, however, the Sants maintained that God is nirgun (“without form”) and not sagun (“with form”). For the Sants, God can be neither incarnated nor represented in concrete terms.

Teachings:

  • Equality: Sikhs believe in equality for all people, regardless of caste, color, gender, nationality, or religion. 
  • Social justice: Sikhs believe in social justice and service to humanity. 
  • Devotion: Sikhs believe in devotion to God and remembering God at all times. 
  • Truthfulness: Sikhs believe in living a truthful life. 
  • Compassion: Sikhs believe in practicing compassion, humility, and generosity in everyday life. 
  • Tolerance: Sikhs believe in tolerance for other religions. 
  • Denunciation of superstitions: Sikhs believe in denouncing superstitions and blind rituals. 

Practices:

  • Meditation: Sikhs meditate on the name and attributes of God. 
  • Service: Sikhs believe in serving the Sikh community and the final guru, the holy book. 
  • Turban: The turban is a symbol of the Sikh faith. 
  • No hair cutting: Sikhs do not cut their hair because they believe God gifted them the way they are. 

Holy book: 

  • The Sikh holy book is the Guru Granth Sahib. It contains the teachings of the Sikh Gurus and some contemporary Hindu and Muslim saints.

Taoism

June 22, 2023

Taoism, also known as Daoism, is a Chinese religion and philosophy that emphasizes living in harmony with the Tao, or the natural flow of the universe. Taoism is based on the idea that all things are connected and governed by a single principle, the Tao.

According to Taoist practice, at the deepest level of our being—in our spiritual essence—we are neither man nor woman. Learn how this concept applies throughout Taoism, including its history, scriptures, ceremonies, and tradition.

Beliefs:

  • Taoism is concerned with the spiritual elements of life, such as the nature of the universe. 
  • Taoists believe in spiritual immortality, where the spirit of the body joins the universe after death. 
  • Taoists believe that worry is a sign that they are not at peace with themselves and others. 
  • Taoists believe that nothing is bad in itself, only our self-interest makes us think that some events in life are bad. 

Practices:

  • Taoists strive to achieve harmony with nature. 
  • Taoists strive to be virtuous, but not ostentatious. 
  • Taoists strive for self-development. 
  • Taoists strive to live in accordance with the Tao, which requires passivity, calmness, and non-strife, known as “Wu Wei”. 
  • Taoists believe in following their gut feelings and trusting their instincts. 

Texts: 

  • The primary text of Taoism is the Tao Te Ching, which was written by the semi-legendary scholar Laozi.

Baha’i Faith

June 22, 2023

The Baháʼí Faith is a monotheistic religion that originated in Iran in the 19th century. It’s one of the world’s fastest growing religions.

Unlike the other traditions, the Baha’i Faith is relatively young but still has much to offer to the environmental discussion. As Peter Adriance and Arthur Dahl tell us in the overview essay, “the Bahá’í appreciation for nature goes far beyond its utilitarian value, to see it as a significant source of knowledge at the spiritual level.” But the spiritual is intimately and essentially interconnected with pressing, practical concerns, as “from a Bahá’í Faith perspective, the problems of ecology and the environment cannot be separated from all the other problems facing the world today, and require a holistic integrated approach, both scientific and spiritual.” Thus, any Baha’i Faith discussion of the environment is essentially cross-disciplinary and also addresses issues ofgovernance, economy and inequity, and material sustainability, all at both local and global levels.

Beliefs

  • Baháʼís believe in one God who created the universe and is its absolute ruler. 
  • They believe that the founders of all major religions, including Christianity, Islam, Buddhism, and Hinduism, all followed the same God. 
  • Baháʼís believe in the essential worth of all religions and the unity of all people.
  • They believe in the soul’s immortality and the evolution of humankind. 
  • Baháʼís reject the idea of religious conversion and the Christian teachings of the Trinity. 

Practices

  • Baháʼís recite a daily obligatory prayer. 
  • They observe laws of inheritance and prohibit slavery, asceticism, and gambling. 
  • They use a calendar with 19 months of 19 days each, plus 4 intercalary days. The year begins on March 21, the first day of spring. 

Goals

  • Baháʼís promote gender equality and the relationship between science and religion. 
  • They strive to create a unified world order that allows prosperity for all people. 
  • They condemn racism, sexism, and anti-scientific interpretations of religious texts.

Rastafarianism

June 22, 2023

Introduction

Rastafarianism began in Jamaica in 1930 with the coronation of Haile Selassie (Ras Tafari) in Ethiopia.  Many black Jamaicans saw this event as the fulfillment of Marcus Garvey’s prophecy that one day a black king would be crowned in Africa, and that this event would signal the resurgence of the African peoples.  All of the earliest proponents of Rastafarianism were familiar with the Pan-Africanist movements in the United States and abroad, and preachers such as Leonard Howell were “concerned over the social conditions in Jamaica, were discussing the possibility of social reform in the island and of repatriation to Africa as an alternative for Black Jamaicans” (Bisnauth 185).  The coronation of Haile Selassie provided just such an opportunity for social reform and repatriation. 

In the beginning, the belief in the divinity of Haile Selassie led to the complex theology known as Rastafarianism.  Basic principles that drove the creation of Rastafarianism were this belief in Haile Selassie’s divinity, the belief that the entire African race shared in his divinity, and that one day there will be a mystic return to the African homeland.  This return to the African homeland is a form of cultural recovery that unites the black victims of Diaspora with their spiritual home.  However, for all of its emphasis on Africa, Rastafarianism is ultimately a hybridized and radicalized form of Christianity that relies upon a rereading of the Old Testament wherein the displaced Africans are figured as the reincarnation of the Israelites and Ethiopia figures as Israel itself.  Patrick Taylor, for example sees Rastafarianism as the ultimate hybrid, “rooted in radical Afro-Christian, Jamaican tradition, Rastas have forged a new religion and culture out of African, European, and even Indian roots” (75).  Thus, the Rastafarians were making an attempt at neutralizing the canon of traditional authority through the lens of the Kebra Negast,1 which combines the mystical history and the allegory of the relationship between Solomon and the Queen of Sheba, and by dismissing traditional rules of Biblical interpretation and translation which have distorted the words of “Jah” (Yahweh) through the work of white men and black traitors, and asserting that Rastafarians, being the reincarnation of Israel, know truth instinctually because of their covenant with God.

Beliefs and Practices

Based upon the radical reinterpretation of the Old Testament, the ideas of Marcus Garvey, the Pan-Africanist movement, and the sociopolitical climate in Jamaica at the time of the coronation of Haile Selassie, the people were ripe for a new form of worship that gave them agency and privilege over the white and the wealthy.  Leonard Howell, therefore, established the six basic tenets of Rastafarianism:

§       The rejection of the corrupting principles of the white race

§       The belief in the moral and religious superiority of the black race

§       Commitment to exacting revenge from whites for their wickedness and mistreatment of blacks throughout history

§       The rejection of the government and legal authorities of Jamaica as accomplices of white oppression

§       Preparations for a return to Africa

§       Acknowledgement of Haile Selassie’s position as supreme being and only true ruler of blacks in Africa and across the Diaspora.

These six tenets provide a foundation for the complex rituals and theology of the Rastafarian culture.  Rastafarianism is a religion that emphasizes both community and the devotion of the individual.  One of the most important communal ceremonies is the “grounation” where men and women participate in a grounding in the spirit” (Bisnauth 192).  The men and women wear African robes, eat a meal, and smoke marijuana as a part of these elaborate rituals.  The “grounation” emphasizes the importance of a sense of community, of relaxing, and of sharing ideas.  At these grounations there are often (sermon-like) speeches and song, which operate on a sort of call-and-answer system similar to those found in black churches.  George Simpson2, in his extensive, if outdated and problematic, study of the religions in the Caribbean, cites an example of a song that would often be used to open a meeting:

Man is an Angel and God is Our King

Babel is raging

Man is angel and God is our King.

Kingdoms are falling,

Read Revelation.

The Negus is leading

The Armageddon.

We are appealing to every nation

Who are oppressing

 The true sons of God.

Man violating

What God has spoken

The root of King David

Brings Empress Menen.

Be not a traitor,

Get understanding,

Love one another

And honor your king. (Simpson 210)

From this example, it is possible to see the emphasis on the spiritual homeland of Africa, freedom from oppression, and the sense of community.  After the persecution of Leonard Howell because of the Rastafarian faith, leadership and meetings became decentralized, and so these meetings usually occur at a Rasta House, which is presided over by various Assemblies of Elders. 

            In contrast to the ceremonial “grounation,” Rastafarians often meet for informal “reasonings,” where the brethren sit in a circle, pass a pipe of marijuana and share in a “lofty discussion.”  It is often at these “reasonings” that new ways of reinterpreting scripture and thinking about the faith originate.  Furthermore, Rastafarianism is associated with a specific type of communal speech known as “I-talk.”  This speech is a unifying element amongst Rastafarians based on the notion that one only comes to know him or herself in relationship to others; “the ‘I-and-I’ stands for the plurality, for ‘we,’ represents the most elementary connection to the deity—Rastafar-I, Selassie-I, the unifying one…I-and-I stands or an understanding that God is in all men and that the bond of Rastafari is the bond of God and man” (Fernandez-Omos, Paravisini-Gerbert 165).  

            In order to supplement the communal aspects, Rastafarians also take on several personal devotions to God.  The dreadlocks, for example, are symbolic of difference and of Haile Selassie, the Lion of Judah.  Because the religion is often associated with a connection to nature and the land, Rastafarians adhere to a strict dietary code known as ital that bears great similarity to the Old Testament Levitical laws.  This diet shuns the ingestion of alcohol and tobacco, as well as the consumption of meat, shellfish, scaleless fish, snails, and predatory and scavenger species of marine lie, all of which are not ital (pure and clean).  The emphasis on an ital diet is political and practical as well as devotional.  Since medical care in Jamaica was virtually non-existent for lower class citizens, it was assumed that the emphasis on a clean diet would lead to fewer incidences of illness and less reliance on the Obeah man, as well as provide an agriculturally sustainable diet to lower class Jamaicans.

Politics of the Movement

           Since Rastafarianism began as a sociopolitical movement as well as a religious one that relied on a return to the African homeland and the divinity of Haile Selassie, it most certainly faced a crisis upon his death in 1975.  Rastafarians, however, have overcome this obstacle by imbuing him with a sense of immortality that overcomes physical death and by moving the emigration to Africa to spiritual level with an emphasis on community and cultural recovery.  In the beginning, the radicalized form of Rastafarianism gained quite a lot of negative attention, but after an initial middle class backlash, its ideas have been incorporated into other political and nationalist movements because of Rastafarianism’s emphasis on black cultural recovery and community.  This mainstream acceptance, however, is problematic for “true” Rastafarians because “as the not so underprivileged and the discontented sons of the privileged joined the movement, they exaggerated and idealized a poverty which they, in fact, did not share” (Bisnauth 190)3. 

            The appropriation of a movement that began as a resistance to the dominant culture by the dominant culture is of course very problematic for the practitioners of Rastafarianism.  Bisnauth sums up this appropriation:  “some factors that may bring about this incorporation are the overt sympathy shown to Rastafarians by church men, the acquisition of wealth by some of them made possible by their creative genius, a growing sense of their political power engendered by the fact that politicians recognize and seek to exploit their power of the vote, the leveling of social inequalities which the movement itself engendered and which makes the Rastafarian less unacceptable than he was a decade ago, and the acceptance with which the Rastafarian style of dress and language receives in the larger society” (Bisnauth 191).  This appropriation was aided by the popularity of reggae4 artists such as Bob Marley, Junior Byles, Max Romeo and Peter Tosh in the 60s and 70s.  As Patrick Taylor has asserted, “Rasta ingenuity helped to awaken first in Jamaicans and then in other peoples of African descent a new sense of themselves as Africans in a struggle for social and political change.  At the same time, its universal appeal, popularized by reggae, thrust it into the global arena, attracting people of different races and creeds, including both Jews and Christians” (75).  Reggae music spoke to the young people of many countries, including the United States, the new colonialist power, and the use of reggae and the Rastafarian culture has caused some practitioners to become even more radical in their rejection of mainstream society, but “it is often hard to ascertain to what extent these Houses are truly involved in the theology of the movement as opposed to its compelling lifestyle of sustainable approaches to the plot-structure of agriculture, vegetarianism, and relative isolation from the more intrusive aspects of modern media and technology” (Fernandez-Omos, Paravisini-Gerbert 169). 

            The Rasta House is an open structure that allows for a great deal of democracy because there are no hierarchies of race, age, ability, income, or function, as evidenced by the communal, conversational nature of the “reasonings,” but Fernandez-Omos and Paravisini-Gerbert assert that though Rasta women are referred to as “queens,” there is a hierarchy of gender, as women have little to no role in rituals and must keep their dreadlocks covered, a patriarchy that is based upon the oldest Jewish traditions.  Many female scholars resist identification with Rastafarianism because of the postcolonial theory that surrounds the “double colonization” of women who are colonized both by the white oppressor and by the men of their own race, but other critics such as Loretta Collins argue that great advancements have been made by Rasta queens through artists such as Sister Carol, and that no critical study really seeks to understand the complex sexual and gender politics of the Rastafarian movement.  She looks to artistic works, especially reggae, for evidence of shifts in Rastafarian attitudes towards women, and she points out that the problem with western feminist scholarship is that it hegemonizes the Rastafarian movement, and that female scholars must endeavor “to document the multiplicity of ways in which women in particular local secular and religious segments mediate material resources, conceptualize their experiences, and create alliances to exert control over the contingencies of everyday life and counteract objectionable local actions or national systemic/institutional policies,” arguing that though they are often victims of social and religions mores, they are also social catalysts (231).  She ultimately argues that western viewpoint that looks at the Rastawoman neglects the positive social aspects of the movement for women, concluding that “Rastafarian women in Jamaica, North America, Britain, and Canada, and elsewhere, ‘make history,’ banning together to form sisterhoods for social change and self-help,” calling for a significant postcolonial/feminist revision of postcolonial scholarship on women in the Rastafarian movement.  It is at the juncture of gender and Rastafarianism that critics must resist the urge to hegemonize the diverse, hybrid nature of the movement and instead explore its rich sociopolitical implications in the historical context of Jamaican and African diasporic history.

Beliefs

  • Rastafarians believe that Haile Selassie I is the reincarnation of Jesus Christ and the divine savior. 
  • They believe that Black people are the chosen people of God, but that colonization and the slave trade have suppressed their role. 
  • They believe that Black people will be repatriated to Africa and live in freedom. 
  • They believe in “One Love”, which encourages unity, peace, and equality. 
  • They believe in reincarnation and that life is eternal. 

Practices

  • They follow strict dietary laws and abstain from alcohol. 
  • They eat natural produce, such as fruit and vegetables, and many avoid meat. 
  • They grow their own food and believe in living close to nature. 
  • They are forbidden to cut their hair, instead they grow it and twist it into dreadlocks. 
  • They practice rituals that integrate the use of cannabis, or ganja, to increase their spiritual awareness. 
  • They celebrate a religious holiday to commemorate Haile Selassie I’s visit to Jamaica. 

Customs

  • They chant, drum, and meditate to reach a state of heightened spirituality. 
  • They have their own version of the Bible called the Holy Piby, or blackman’s bible. 

All You Need To Know About Memorial Services

January 13, 2023

This ceremony is held after the body has been buried or cremated and can take place any time after the death, from a week to a year.

Memorial Service Location

Memorial services may be held in any location. Many people choose locations with personal significance, such as a favorite beach, park, or family home, or locations that can accommodate a large group, such as a religious place of worship, a favorite restaurant, a banquet hall, or other event space.

If you will be following any religious traditions, you may want to hold the memorial service at your place of worship. The religious leaders there can help you plan and coordinate the memorial service.

Memorial Service Features

There is no formal structure to a memorial service. As with a traditional funeral, people may participate in the memorial service in many different ways, including delivering readings or prayers, singing songs or playing musical instruments, or sharing a memory of the person who died. If you will having a religious service, there may be a religious structure that you’ll follow.

Post-Memorial Service Reception

After the memorial service, it is common to have a reception, which can be held at a funeral home, religious place of worship, a family home, or another location that can accommodate all those who attended the service.

To learn more about planning a post-service reception, see our article Post-Funeral Reception

When To Hold The Memorial Service

Memorial services may be held at any time that is convenient or significant to you. Many people hold memorial services in the weeks following the death, and also hold memorial services on the first anniversary of the death.

In Loving Memory of Chuck Wardlaw

January 13, 2023

September 7th, 1953 – January 13th, 2023

Do not stand at my grave and weep
I am not there. I do not sleep.
I am a thousand winds that blow.
I am the diamond glints on snow.
I am the sunlight on ripened grain.
I am the gentle autumn’s rain.
When you awaken in the morning’s hush,
I am the swift uplifting rush
Of quiet birds in circled flight.
I am the soft stars that shine at night.
Do not stand at my grave and cry;
I am not there. I did not die.

Rev. Dennis Hosang

Minister

Wardlaw, Chuck – Of Fenton, age 69, was born on September 7th, 1953 and passed away on Friday, January 13th, 2023 as a result of unknown complications.

WARDLAW, Charles Joseph, Jr, born on September 7, 1953 in Imlay City. He passed away on January 12, 2023. He is preceded in death by his parents Charles Sr and Hedwig Wardlaw. He leaves behind loved ones, Jeannie, children, Travis (Blythe) Johnson, Vaughn (Lisa) Johnson, Kelsey (Phillip) Maser, and grandchildren Micah, Olivia, Maya, Veronica, Sloan, Anthony, Sawyer, Lucas, and Juniper. A memorial service will be held 2 PM Saturday, January 21, 2023 at Sharp Funeral Homes, Fenton Chapel, 1000 W. Silver Lake Rd., Fenton, MI 48430 with Rev. Dennis Hosang officiating. The family will receive friends form 1 PM – 2 PM Saturday at the funeral home.

Charity

June 8, 2022

“Gentleness, self-sacrifice and generosity are the exclusive possession of no one race or religion.” -Mahatma Gandhi

Virtuous Charity is a sense of love and kindness towards all others. It is considered the ultimate perfection of human spirit because it both glorifies and reflects the nature of God. Charitable love comes from the will, and does not change regardless of what emotions it stirs up.

Christian Charity

“Whoever does not love does not know God, because God is love.” -1 John 4:8

In Christian theology, Charity is a form of love that resembles the love between God and man. This love is manifest in unselfish love of one’s neighbors. Jesus Christ was the ultimate expression and perfect example of this love.

In the book of Matthew, a Pharisee later asked Jesus, “Teacher, which is the greatest commandment in the law?” Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” (22:36-40)

Charity is a virtue that when ordered correctly unites us with God. Jesus’ words tell us that loving God and our neighbors is most important. Everything else in the bible depends on this commandment, and Christians can exemplify this love through generosity. In the book of Corinthians, the apostle Paul describes Charity and its importance:

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away…
And now abideth faith, hope, charity, these three; but the greatest of these is charity.
1 Corinthians 13:1-12

Paul’s meaning here is that no matter how strong, faithful, intelligent, or talented we may be, if we do not use these gifts to help each other it is a waste. Charity is virtue applied.

Islamic Charity

“Do not turn away a poor man even if all you can give is half a date. If you love the poor and bring them near you God will bring you near Him on the Day of Resurrection.”- Al-Tirmidhi, Hadith 1376

In Islam, Charity is not recommended but required of every financially stable Muslim. One of the five pillars of Islam (five basic acts considered mandatory by believers) is Charity. The belief is those who have more than they need should help those who are less fortunate.

The Qu’ran gives specific instruction on how Charity should be implemented. Muslim law imposes a graduated tax on the wealthy for the benefit of the poor. The rate is 2 percent, and this figure is applied to both income and current holdings. The poor do not pay this tax, but those in the middle and upper class should annually give some of their wealth to the poor.

Those who are charitable are looked upon with favor, especially those who give in secret. The Qu’ran says: “If you give charity in public, it is worthwhile (for it will persuade others), but if you hide and deliver it to the poor in secret that is better for you. And Allah will remove from you some of your sins due to this Charity.” (Al-Bawarah 2:271)

In Arabic, this kind of charity is called zakat. Zakat literally means “purification”, because it purifies the greed out of one’s heart. It is not wrong to be wealthy, but if one acquires wealth for it’s own sake and does not share it with others in need, his actions are condemned. People should acquire wealth with the intention of spending it on their needs of others as well as their own.

Those with wealth are obligated to respond to the struggling members of the community. In Islam, God is the true owner of everything. All wealth comes from God, it is not ours to hoard in greed, or to lend out on interest. Islam is the antithesis of this kind of attitude. Wealth is meant to be shared with those who need help getting back on their feet.

Hindu Charity

“Sanity-destined people have these character traits: Acts of charity, self-restraint, sacrifice, dedication to the study of scriptures, austerity and uprightness.” -Bhagavad Gita, 16.1

Central to Hindu belief are the four yogas. When most of us hear “yoga” we are likely to think of stretching, breathing exercises, and foam mats. But yoga has a different context in Hinduism. Yoga means uniting with the ultimate goal by being placed under disciplined training. There are four yogas, or four paths to truth.

One of the yogas is Bhakti Yoga, the path to God through love. The goal of Bhakti Yoga is to direct toward God the love that lies in the human heart. Love is the most powerful emotion, and our lives are powered more by emotion than reason.

Followers of Bhakti Yoga don’t strive to completely understand God, but instead to love God with every element of their being. This means not just to claim that love, but to love dearly, and everything else in life is loved in relation to God. This love is not for freedom or to be loved in return, but for love’s sake alone.

Here Hinduism and Christianity find common ground. Hinduism would view Christianity as a brilliantly lit highway toward God because all the basic principles of Bhakti Yoga are exemplified in Christianity.

When one has a heart full of love, that love in turn encourages Charity and generosity. The elevated love, called prema, is a sacrament. It is selfless, not expecting anything in return. When people give generously, this is called _daa_n. It’s practice has the effect of purifying the mind of the giver. The reciprocal relationship between love and generosity work towards bringing one closer to God.

Charity Across Religions

Christianity, Islam, and Hinduism see Charity through a different viewpoint, and each religion brings out it’s different aspects. That all seem to agree that true Charity is given without any expectation of reward or recognition.

Christian Charity is synonymous with love. Love connects us with God, and loving God and our neighbor as ourself is the greatest commandment. We can follow Jesus’ example by giving from a place of love, and without any thought of reward.

Charity in Islam is implemented in a more direct way: it is law that the wealthy give to the poor and needy. Whatever wealth one may have comes from God, and that person has a responsibility to give some of it away. When we give without the desire for reward or recognition, we are purifying our souls.

Hinduism is much like Christianity in it’s approach to Charity. Charity should come from a place of love. When we love with our whole being and act with generosity and benevolence, our minds are purified. By continuing this path, one may reach God.

How Can I Be Charitable?

Donate things you don’t need. Some of the easiest items to donate include clothes, books, utensils, shoes, and toys. Charities with thrift stores will sell these items to raise cash for their charity. Day cares, hospitals, and churches may also accept donated items. Donating older items you don’t need anymore is a great way to practice charity for those who have a tight budget.

Volunteer. Our time can be as valuable as money or donated items. As a volunteer, you are working to further to goals of whatever organization you choose. Often times, volunteers are needed for community projects and by helping, you are helping your community. Volunteers can also serve those in need more directly by working with children, in soup kitchens or in retirement homes.

You can also be charitable in your everyday life. If you see someone who needs a hand, help them out. This may include giving someone a battery jump, helping someone move, or helping someone with directions. These situations happen at random, but by keeping an eye out we can find instances where we can demonstrate Charity.

In Loving Memory of Brian Michael Doyle

June 5, 2022

October 29, 1979 – Saturday, June 4, 2022

Since the loss of you,
I've learned to live for each day
And take it as a blessing,
Knowing it may not always be this way.

Since the loss of you,
I've learned that when everything goes wrong
To never give up on what is right
Because it can only make you strong.

Since the loss of you,
I've learned that even when you're in a lot of pain
You've got to hold yourself together
So you won't feel like you're going insane.

Since the loss of you,
I've learned how to hold the tears when I want to cry
Because all I have is memories
And just want to ask God why.

But mostly, since the loss of you,
I've learned a life can be taken in the blink of an eye
And only Heaven really knows when
That person will have to say "Goodbye."

Rev. Dennis Hosang

Minister

DOYLE, Brian Michael – Of Grand Blanc, age 42, was born in Flint, Michigan on October 29, 1979 and passed away on Saturday, June 4, 2022 as a result of an auto accident involving a drunk driver.

Memorial visitation 1 p.m. and Memorial service will be held at 3 p.m. Saturday, June 18, 2022 at the Swartz Funeral Home, 1225 West Hill Road.

Cremation has taken place.

He was raised in Swartz Creek, Michigan and graduated from Swartz Creek High School in 1998. Brian worked as an electrician since age 18. He became known as a trouble-shooter of electrical problems and his work was that of perfection.

Brian was a car enthusiast. He never saw a car that couldn’t look better with special tires, rims and car bling. Brian had deep faith deep within his heart.

He gave the best sincere hugs. He loved passionately and he never met a stranger.

He had an infectious smile and he was a child at heart, with a knack for goofy quick-witted humor. He made people giggle over the silliest things.

Brian loved his country. He was proud to be a true patriot with strong political beliefs. If you knew Brian, you knew his stance on the issues of the day.

Family was more important than anything in his life. He loved passionately and if you were his friend, you were a friend for life and if you were down and out, Brian would show up on your doorstep to support.

So many introduced themselves as Brian’s Best Friend.” He called his parents almost every day, even if he only had a few moments. He ended every call with “I love you guys”. He put others needs ahead of his own and was beyond generous.

Brian gave in death as he gave in life, as he is a multi-organ donor to the Gift of Life. We suspect whoever received his heart, will be truly blessed.

Brian is survived by parents, John and Jeannie Doyle; brother and sister-in-law, Brett and Whitney Doyle; beloved twin nephews; 2 of his biggest joys, Jaxon and Hunter Doyle; uncles, Ron Boros, Jim Boros and Shelly Rowe, and Ron Claerhout and aunt, Linda Geiger; aunt and uncle, Yvonne and Mike Mancik; girlfriend, Danielle Paul; and many loving cousins.

Brian was preceded in death by paternal grandparents, John and MaryAnn Doyle; maternal grandparents, Alex and Irene Boros; aunts, Shelley Boros, Diane Boros, Barbara Boros, Dorothy Clarehout and Patricia Doyle and uncle, Bill Geiger.

Family is overwhelmed with the out pouring of love and support from all of Brian’s family and friends. It means so much to the family.

Our world has gotten a little darker for us, but brighter for Heaven. Brian’s brother said it best, “He flew fast and burned out bright”.

Those desiring may make contributions to MADD, Wounded Warrior Project or Tunnel to Towers Foundation.

Chastity

May 20, 2022

“‘Purity?’ they ask. And they smile. They are the ones who go on to marriage with worn-out bodies and disillusioned souls.” – St. Josemaria Escriva

In this day and age, when someone hears about Chastity they may think of abstinence, modesty, and celibacy. Those who practice these things are guarding themselves from certain aspects of sexuality. They resist the over-sexualization that is happening in American culture and are sometimes looked down on because of it.

Being Chaste does not necessarily mean shying away from sex. Chastity is sexual behavior of a man or woman that is in accordance with the moral standards of their religion and culture. In many religions, acts that are sexual in nature are prohibited outside of marriage.

Christian Chastity

“But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints.” – Ephesians 5:3

In Christian traditions, Chastity is identical to sexual purity. This means not having any sexual relations before marriage. It also includes loyalty to one’s husband or wife during marriage. When God created humans he declared that we were good and that we should be fruitful and multiply. After the fall, humankind’s sexual desires were distorted and became impure. The Bible is clear on the dangers of an impure heart:

Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.

1 Corinthians 6:18-20

According to the Bible, any voluntary sexual arousal or act outside of a union between husband and wife is sinful.

To an oversexed world this is outrageous. After all, sex feels good and is necessary for the continuation of our species. How can it be bad? People who believe this don’t understand why Chastity is important to keeping a true and virtuous soul. Impurity and lust are sicknesses, and when uncontrolled are precursors to other more serious problems such as unplanned pregnancies and sexually transmitted diseases.

Christians struggle with lust just as much as anyone else. Being Chaste is very difficult because it tests our will. As humans, we fail constantly because resisting our urges is like resisting our desire to eat or drink. Christian Chastity means fleeing from temptation and being mindful of the way we speak, think, dress, and the places we go.

Buddhist Chastity

“We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.” -Buddha

Buddhism prescribes Chastity through the Noble Eightfold Path. This path is a treatment for life through training, designed to release one from ignorance, impulse, and the desire for sense pleasures. One of the points on this path is that of Right Action.

According to the concept of Right Action, practitioners should train themselves to be morally right in their activities. To achieve this, one must follow the five precepts: do not kill, do not steal, do not lie, do not become intoxicated, and do not be unchaste.

For monks and people who are not married, Chastity is continence. For the married it means restraint in proportion with one’s progress along the Path. If change is needed, the person should reflect on their actions with an eye on what prompted the action in the first place. Change should then proceed in the direction of selflessness and charity.

If a person is unchaste, they are still trapped by tanha, the desire for private fulfillment. This kind of desire seeks fulfillment in the ego and senses, which are temporary and hollow. Tanha is the cause of life’s dislocation, but if a person follows the Path, which includes being Chaste, they can escape the selfish craving which keeps them from achieving true happiness.

By practicing Chastity, one is moving closer to escaping the self-cage. When we escape the desire for sexual satisfaction, we are no longer shaped by that craving and it’s narrow limits of self-interest. When we are free of that craving, our mind becomes more pure, and that purity leads to joy.

Muslim Chastity

“For men and women who guard their chastity, and for men and women who engage much in God’s praise, for them has God prepared forgiveness and great reward.” – The Qu’ran 33:35

Muslims take special care to abstain from what is forbidden. They do this in part by promoting virtuous behavior, and by distancing themselves from animalistic desires. The Qu’ran is very specific that sexual indecency is sin. Chastity is necessary for preventing human behavior from sinking into despicable desires.

In today’s largely secular society, it seems that people have trouble seeing the significance of Islam’s norms and values surrounding Chastity and modesty. To Islam, the world is predominantly licentious, and we are in danger if we are not diligent in guarding our Chastity.

Unchaste behavior can have disastrous, even devastating consequences. Islam’s teachings about unchaste behavior seek to educate and reform before that behavior leads to disaster.

This does not mean someone will experience a catastrophe that ruins their life as a result of unchaste behavior. Yet this is no excuse to be unchaste. Men and women should practice chastity because Allah commands it, and if they love God they will want to obey His commands. As a person would want to be clean, have nice clothes, and a great smile when they meet their beloved, so should that person enhance their spiritual attraction in order to appropriately approach God. One way to do this is by nurturing Chaste behavior.

Such things are not easy, nor will change happen overnight, but Allah assures his people, “Those who strive in Our path- We will surely guide them in Our ways.” (Qu’ran 29:70).

Connecting the Definitions of Chastity

Christianity and Islam closely relate to one another in their teachings on Chastity, while Buddhism differs slightly. All agree that chastity is vital to working towards a virtuous soul, and ultimately salvation.

From these three religions, we learn the following about Chastity: Sexual misconduct is a sin against the body and God. If we try to resist or fight it by ourselves, we will fail. We need to flee from it towards Christ, who is our strength and hope (Christianity). Chastity is necessary for escaping the selfish desires of the flesh, which blind us from truth and cause us to suffer. If we can escape this cycle, our minds become purified, which leads to happiness (Buddhism). Chastity is abstaining from improper sexual action, which is forbidden, along with other animalistic desires. Key to this is focusing our minds on God, and keeping ourselves busy with healthy and constructive acts, so there is less room for unchaste behavior (Islam).

How Can I Practice Chastity?

In order to practice Chastity, one must focus on improving self-control. This is a test of will and is never easy for anyone. In order to change, one must change the way they think about themselves and about other people. This is accomplished in part by changing our behavior; you cannot just flip a switch and be more chaste. It takes time.

Get in touch with your faith. The most important factor behind change is how much you want that change. If you’re not in it all the way, it will be much harder to accomplish the goal. This is where faith and spirituality play a critical role. If you believe in God, spend time in prayer and meditate upon the Holy texts. Whatever you believe, lean on that and others who share your belief. Let their strength be yours.

Practice Modesty. True modesty extends to our speech, our actions, our thoughts, and the way we dress. Therefore, dress appropriately, be aware of your thoughts as you think them, watch your body language, and be attentive to what you say. Often times in social situations we try to act “cool” and participate in jokes or conversations that are sexual or inappropriate. Resist the urge to be like everyone else, and stand firm to what you say. Modesty sends a message, and others are more likely to be inspired rather than offended by what you say.

Avoid sexual temptation. This involves staying away from situations where you might be enticed into the behavior you’re trying to avoid. If you’re dating, refrain from situations like the back of a car, a bed, or being alone together. These settings set us up for failure; a person trying to lose weight shouldn’t go to the candy store. Just stay away.

Know how to resist sexual pressure. Sometimes at work, or home, or out in the world, we find ourselves in situations where the atmosphere becomes sexually charged. Don’t allow yourself to be caught up, be ready with comebacks to defend yourself. This won’t always be necessary, but it’s important to keep guard.

By practicing, avoiding, and resisting, you will gradually change your thought process, and by doing so will become more Chaste. Temptation is not a force you can defeat by direct combat, just like you cannot slay a tornado by charging right towards it. Since temptation can only exist in the mind and hearts of people, we can defeat it by starving it. In its absence Chastity will grow.

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