by Peter Bishop
Each month, Cat and I light candles in observance of the full moon and in honor of the Mother Goddess, for whom the moon is a symbol. It’s a practice taught to us by our Wiccan teachers about twenty years ago and one we still follow even after thirteen years in the Society of Friends. Looking up at the sky this past month, I found myself thinking about how people have been looking up at the moon with wonder and following its cycles since before we were fully human. In a sense, we’ve been doing this forever.
Each month, Cat and I light candles in observance of the full moon and in honor of the Mother Goddess, for whom the moon is a symbol. It’s a practice taught to us by our Wiccan teachers about twenty years ago and one we still follow even after thirteen years in the Society of Friends. Looking up at the sky this past month, I found myself thinking about how people have been looking up at the moon with wonder and following its cycles since before we were fully human. In a sense, we’ve been doing this forever.
This
year at school I’ve been teaching an astronomy unit for the very first
time, and as I lit my candle this month I was also thinking about the
origin of the moon. Four and a half billion years ago the planet Theia,
about the size of Mars, collided
with the Earth. Theia disintegrated completely, Earth’s crust was
melted, and the Earth’s axis was knocked into its23½ degree tilt, giving
us the seasons. If there was life on Earth back then, it was
obliterated. Enough matter from both planets was ejected into orbit to
coalesce into our moon.
So
the moon is not forever. Worlds are born and die. All of creation is
like drawing with paint dribbled onto the surface of moving water.
Constant creation, constantly swept away.
What
kind of a God would have conceived of a universe like this one? What
God would give us reproduction and evolution instead of immortality?
A God of constant creation.
Of
course, I say “God,” fully aware of how undefined that word is. Did God
create the universe, or does God arise from the universe? It does not
matter. We cannot know for sure, but creation makes a good enough
metaphor even if God is part of the universe, is contained within the
universe, because either way—creator or manifestation—the relationship
is equally intimate, the fit between them equally aligned.
Is
God one or many? Male or female? Gendered and personal or more like an
electrical field? It does not matter. God is all of those, and for now,
“God” is the most generic word I can think of. Attempts to be more
inclusive, with terms like “Ground of All Being” or “the Divine” or even
“Spirit” have come to sound unwieldy and overly precious in my ears.
What God is not
is jealous. Any God who says “I am a jealous God” is so small, so
limited as to be cut off from much of what God is. Elohim and YHVH are
aspects of God, but they are not how God connects with me.
So how does
God connect with me? “Worship” is a word whose meaning has changed
since the advent of Quakerism. Worship for most people, for most
religions, meant and still means adoration. Praise. Obeisance.
Declarations of loyalty and love. We “worthily magnify your holy Name.” (Book of Common Prayer, 1979)
Worship
for Quakers means spiritual communion, the direct experience of the
Holy Spirit. Worship means listening with enough openness that the
indwelling Spirit, the Inward Teacher, begins to vibrate in a resonant
frequency with God. At its most intense, Quaker worship means speaking
with the voice of God—an experience as literal and powerful as drawing
down the moon in a Wiccan circle.
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