![\"\"](\"https:\/\/wtb.org\/wp-content\/uploads\/2018\/12\/Panel-about-Life-Cycle-on-birth.jpg\")
<\/figure><\/div>\n\n\n\nNow that our membership had become more diverse, we decided to revisit the topic of birth, from conception to early childhood, with a panel that included women of other spiritual paths as well. <\/p>\n\n\n\n
Judaism\u2014Francine Berg<\/strong><\/p>\n\n\n\n Francine is the cantor of Temple Society of Concord, vice\npresident of leadership of the Syracuse Jewish Federation, and vice president of\nJewish Family Service and of the National Council of Jewish Women. She serves on\nthe board of Signature Music, is a volunteer for Hospice Memorial Services, and\nis music director of Camp Healing Hearts. She has taught music in the Syracuse City\nSchool District for many years and is director of Rainbow Kids.<\/p>\n\n\n\n Francine began by discussing the question, \u201cWho is a Jew?\u201d\nTraditionally, any child born of a Jewish mother is Jewish. Even though the\nreligion is patriarchal, membership is passed in the matrilineal line because,\nwhereas paternity can be in question, maternity seldom is. Moreover, it is\nusually the mother who nurtures the child and teaches the values and rites of\nJudaism. In recent decades, Reform and Reconstructionist congregations have recognized\nchildren of Jewish fathers as being Jewish; this has caused rifts with\ntraditionalists, particularly when a child grows up and wants to marry an Orthodox\nor Conservative person. Some branches of Judaism accept converts, but the Orthodox\nbranch, particularly in Israel, never does.<\/p>\n\n\n\n Brit milah, or circumcision, is the physical sign of a 4000-year-old\nspiritual covenant between God and Abraham. All Jewish males are circumcised on\nthe eighth day of life. Circumcision is so central to Jewish life that the\nceremony takes precedence over all holy days and is performed even when the\neighth day falls on one of the High Holy Days. Modern science has determined\nthat our clotting ability is poorly developed at birth but well developed by\nthe eighth day, confirming the ancient wisdom of the timing of the rite. Recited\nat the circumcision ceremony are prayers and blessings for entering into the\ncovenant with God. <\/p>\n\n\n\n Boys receive their\nnames at the circumcision ceremony. Girls receive their names at a regular\nsynagogue service. Both boys and girls are given Hebrew names that consist of a\ngiven name, followed by the Hebrew word for son of <\/em>or daughter of, <\/em>and finally the parents\u2019 given names. This Hebrew\nname is used in religious ceremonies: at birth; at the brit milah or the baby naming;\nwhenever the person is called upon to read from the Torah; at marriage; and at\ndeath. The secular name given to a child is frequently similar to his or her Hebrew\nname. The similarity of the rites for boys and girls confirms that both boys\nand girls have the same privileges and responsibilities and bring the same joy\nto their families and community. Sephardic Jews\u2014those whose ancestors are from\nSpain and Mediterranean areas\u2014traditionally name their children for living\nrelatives. Ashkenazi Jews\u2014those of Germanic and Eastern European ancestry\u2014traditionally\nname their children for deceased relatives. <\/p>\n\n\n\n The tenth plague, the death of all first-born Egyptian males,\nfinally led to the release of all Jews from Egyptian bondage. In commemoration\nof this event, and in atonement for their deaths, every first-born Jewish son\nis dedicated to God\u2019s service in the synagogue. In modern times, the child is\nredeemed from service on the thirtieth day of his life; this is both a reminder\nof one\u2019s continual obligation to serve God and a link to early Jewish history.<\/p>\n\n\n\n In response to a question about when an unborn baby achieves\npersonhood or gains a soul, Francine said that she had never been asked the\nquestion before. From the audience, Joan Burstyn said that it is when the\ninfant is viable; Lynda Fuchs said it is when the head and shoulders are\ndelivered, or when the infant draws its first breath. In olden times, if\nsomeone caused a miscarriage, that person was responsible for paying\ncompensation.<\/p>\n\n\n\n Christianity (Episcopal)\u2014Rev. Bridget McManus<\/strong><\/p>\n\n\n\n Bridget is the rector of St. James Episcopal Church in\nPulaski, where she has served since 2004. A Syracuse native, Bridget is a proud\ngraduate of Corcoran High School. She earned her B.A. at Williams College and\nher master of divinity at the University of Chicago. Bridget was ordained to\nthe priesthood in the Episcopal Diocese of Chicago in 2003. In Chicago, she\nworked as associate rector of All Saints\u2019 Episcopal Church, directing a\nhunger-relief program focused on building relationships across class barriers.\nHer other passions in ministry include preaching and seeking a balance between\ntraditional and innovative worship.<\/p>\n\n\n\n Bridget stressed that for Christians, prayer is important for\nreversing infertility, safeguarding pregnancy, and protecting young children.\nIt is common for a minister to visit a new mother and her child in the hospital\nor at home in order to give thanks and ask for blessings; however, this is\ninformal, not a rite. Bridget recommended the book, Motherprayer:\nThe Pregnant Woman\u2019s Spiritual Companion, <\/em>by Tikva Frymer-Kensky, a\nReconstructionist Jew. <\/p>\n\n\n\n Bridget explained that Christian denominations have varying\nopinions on when life and the soul begin. Some, notably Roman Catholics, believe\nthat the soul is present at conception and should be accorded all rights at\nthat time. Thomas Aquinas held that the soul enters at quickening, at\napproximately the fourth month. Some denominations say that the soul is\nbestowed at birth. Others hold that the question is partly scientific and that\nthere are no good data. Bridget says that her own denomination has no fixed\ndoctrine and that she will abide by the parents\u2019 decision. If they wish to have\na funeral service for loss of an unborn child, she will do it.<\/p>\n\n\n\n Bridget, who grew up Roman Catholic, was comfortable talking\nabout a variety of beliefs and practices within many traditions of the\nChristian community. She discussed the two different approaches to baptism:\ninfant baptism and believer\u2019s baptism. Roman Catholics, Episcopalians,\nOrthodox, Lutherans, and others practice infant baptism. When parents were\nbaptized in ancient times, the entire family was included, and the rite was\nseen as erasing original sin. Today many traditions see baptism more as a\nwelcome into the church community. There is a theological belief that none of\nus will ever be intellectually ready to understand God, so a newborn infant is\nas ready as anyone for baptism. Parents frequently attend instructional\nsessions in preparation for the ceremony, and they make promises in the child\u2019s\nname that the child will live a moral, virtuous life in accordance with God\u2019s\nwill. Godparents may be named who will oversee the child\u2019s growth in faith.\nBaptismal water is poured or splashed on the child\u2019s forehead, with words from\nthe New Testament, \u201cI baptize you in the name of the Father, the Son and the\nHoly Spirit.\u201d<\/p>\n\n\n\n In contrast to infant baptism is believer\u2019s baptism. The person\nmust be mature enough to request baptism and must make professions of faith in\nhis or her own name. Believer\u2019s baptism is usually by immersion, making clear as\nthe individual bursts from the water that a new life is beginning. The water of\nboth baptismal forms gives spiritual life. A Paschal candle, first lit at\nEaster, ties baptism to the Easter story and to new life in Christ. Some\nChristian traditions also anoint the child or adult with oil. <\/p>\n\n\n\n At each of her infant children\u2019s baptisms, Bridget followed a\ntradition of giving the child a tiny piece of communion wafer, thus including the\nchild in the sacred meal where she is fed by God. At funerals, the coffin is\ncovered with a white shroud representing the baptismal gown. At baptism, a\nperson is given spiritual birth; death is a birth into eternal life.<\/p>\n\n\n\n Onondaga\u2014Jeanne Shenandoah<\/strong><\/p>\n\n\n\n Jeanne is a member of the Onondaga Nation. She has been a\npracticing midwife for 30 years. She works in the communications office of the\nOnondaga Nation, is involved in all ceremonies, and teaches Native American\ntradition.<\/p>\n\n\n\n Although Jeanne is following the birthing traditions of all\nwomen on earth, her practice was illegal for many years. The Public Health\nAuthority stopped her grandmother\u2019s practice of midwifery and attempted to\nintimidate pregnant women into using the medical system. Jeanne maintains that\nwomen have the right to choose where and with whom to give birth. Jeanne now\nworks in homes, hospitals, and birthing centers. She wants to regain the\nprecious spirituality that belongs to birth and that encourages the sisterhood\nand community of women.<\/p>\n\n\n\n The Onondaga Nation is composed of clan families.\nRelationships are matrilineal, so all your mother\u2019s relatives are your family\u2014resulting\nin very large families indeed! Word of a pregnancy travels quickly in these\nfamilies, and everyone gathers to encourage the spark of life. During the\npregnancy, relatives help with the other children, provide good foods to\nnourish the mother, and smile warmly to care for her emotional state. Jeanne\nprovides prenatal advice and later readies the labor space for the sacred\nceremony of birth. The mother will invite to the labor and delivery her husband,\nfriends, neighbors, anyone who will provide strength and happiness to the\nprocess. Jeanne feels it is an honor to teach young women how to take care of\ntheir family, how to regain the wisdom of the past, and how to provide the\nnurturing and comfort that everyone deserves through such humble tasks as\ntending children and doing laundry. She wants to draw people together in prayer\nand thanksgiving. In contrast, doctors disempower, implying that we need\nexperts for even basic care.<\/p>\n\n\n\n Naming a child is part of a community celebration. When a\nclan member dies, his or her name rests for a while, then is given to a new\nchild by the clan mother. In this way, each name can be traced back several\ngenerations and identifies the child by clan and nation. Jeanne\u2019s Haudenosaunee\nname identifies her as Eel Clan of the Onondaga Nation. The clan mother brings\nthe child and parents to the \u201cspeaker of the ceremony,\u201d who announces the birth\nto the assembled community, gives thanks for the new person, and honors the\nparents. Sacred foods are served to the children; a corn pudding with\nstrawberries is a favorite treat. Throughout the year, the first day of every\nceremony is planned for the children, so the naming ceremony will take place soon\nafter the birth.<\/p>\n\n\n\n Wicca\u2014Terra Harmatuk<\/strong><\/p>\n\n\n\n Terra is a high priestess in the Wiccan tradition and has ministerial credentials with the Covenant of the Goddess. She is high priestess of the Circle of the Rising Phoenix and teaches classes at both Mystic Side and Seven Rays. She is married, with two children in college, and employed by the Onondaga County Department of Social Services. Terra is a Reiki II practitioner. She has an AAS in theater and a BA in secondary education, English and theater from the State University of New York at Geneseo. <\/p>\n\n\n\n Terra explained that her spiritual path is very eclectic and\ndraws from many sources. Although Wiccans do not have a sacred book, they believe\nstrongly in ritual and symbolism to celebrate life\u2019s passages. They look back\nto ancient times for ideas. They are sometimes surprised to discover that\nWiccans from another area have adopted similar practices; apparently, some\nideas are innate. It is impossible to say what all Wiccans believe; for\ninstance, some, but not all, believe in reincarnation. A common belief is that\na child is a spirit returning to earth to grow, evolve, gain wisdom, and\neventually become one with Spirit. The God and the Goddess are the essence of\nSpirit. Our time between lives is spent looking over our past life and seeing\nwhat we still need to learn, although there will be no memory of this. Babies\nmay choose their parents and may be with people they have known previously.<\/p>\n\n\n\n Terra practices a \u201cgateway ritual\u201d shortly before a child\u2019s\nbirth. As a gateway for the spirit to return to earth, the mother is pampered\nwith nurturing and caring\u2014a massage, perhaps, or a pedicure\u2014and a painting is done\non her belly by friends who then discuss with the mother the words, symbols or\ncolors they have chosen. The group asks the God and the Goddess to make the\nlabor safe and easy. Then gifts are given to the mother; these could include a\nbook of original poems and sayings, a robe, some lotions. The group honors the\nmother now because later attention will be given to the child. The group also\norganizes ways to help after the birth. Wiccans try to keep birth (and all of\nlife) natural, using herbs, teas, a midwife if possible, and breastfeeding. Terra\nsaid that there are various beliefs about when the soul or personhood begins.\nSome Wiccans say that the spirit enters the body at the first heartbeat; others,\nat the first breath. This is one of life\u2019s mysteries. In the Nordic tradition,\nspirit comes first, and it in turn causes the physical. <\/p>\n\n\n\n During a Wiccaning, or naming ritual, the child is welcomed,\nand the God and the Goddess are asked to protect, and provide a safe space for,\nthe child. The parents bring the baby into the circle and let their intent be\nknown: their wish for their child to be a member of the community. The high\npriestess anoints the child\u2019s head with oil and blesses her or him. The child\nis presented to the four directions, which represent air, fire, water and\nearth. The parents make a commitment to care for the child, and each member of\nthe community gives the child a blessing, signifying that the entire community\ntakes responsibility for the child. Wiccans recognize that each child will walk\nhis or her own path, and they encourage children to explore other religions on\ntheir journey to reach Spirit. Wiccans remember that children are close to the\n\u201cother side,\u201d so they pay attention to children\u2019s wisdom. All members of a\nWiccan circle are equal participants; children take part when they feel they\nare ready.<\/p>\n\n\n\n Islam\u2014Danya Wellmon<\/strong><\/p>\n\n\n\n Danya converted to Islam in 1992 and is active at the Islamic\nSociety of Central New York. She is uniquely able to bridge the Christian and\nMuslim traditions, having grown up in a Methodist family. After co-leading WTB\nfor three years, Danya is now a lifetime member of the WTB Council. She is a\nmedical technologist with the American Red Cross.<\/p>\n\n\n\n Danya explained that Muslims believe that all things are\ncreated by God, including the infant in the mother\u2019s womb. The Qur\u0384an even\nspells out the physical development of the baby from conception through birth,\nwith considerable scientific accuracy. <\/p>\n\n\n\n The Qur\u0384an tells us that an angel brings the soul from God at\nthe end of the first trimester, when the heart starts to beat. At the same time,\ntwo other angels bring a book in which they will write events of the child\u2019s\nlife: means of livelihood, lifespan, and actions (be they good or bad). Children\nare born pure and are not accountable until the age of puberty. They are born\nwith knowledge of God and are given guardian angels to accompany them through\nlife. At death, the soul is taken by angels back to God. Many angels are\ninvolved with the life of one person. <\/p>\n\n\n\n Birth is a time of celebration for the Muslim family and\ncommunity. Immediately after birth, a call to prayer is whispered into the\nright ear of the child. The prophet Muhammad started a tradition of putting a\nsoftened date into an infant\u2019s mouth, thereby bestowing something sweet in life\nand teaching the child that henceforth nourishment would come from the mouth.\nThe child is born with the right to be treated with care; to receive a proper\nupbringing; to receive food, clothing and moral guidance. The parents are held\naccountable for these. The child is considered a trust and a gift from God.<\/p>\n\n\n\n As a sign of the covenant with Abraham, circumcision is\nrequired of all males. In the past, circumcision was performed on the seventh\nday, but now it usually takes place in the hospital soon after birth. Female\ncircumcision is prohibited; however, in some areas it is performed for cultural\n(not Islamic) reasons. In another tradition, the child receives a first haircut\non the seventh day; the cuttings are weighed, and the equivalent of their\nweight in gold is given to charity.<\/p>\n\n\n\n Islam has no naming ceremony. Boys are traditionally named after a righteous person or a prophet; girls, after a prominent Muslim woman or scholar. Danya explained that her name comes from the Qur’an and means \u201cto bring near or close\u201d; she chose the name because it is similar to her given name, Diana. A traditional birth celebration is marked with the slaughter of a sheep or cow. A large part of the animal is given to the poor, while the rest is used to feed a community celebration. The event may be postponed until the new parents can afford the expense<\/p>\n","protected":false},"excerpt":{"rendered":" We revisited the topic of birth, from conception to early childhood, with a panel that included women of various spiritual paths. <\/p>\n","protected":false},"author":3,"featured_media":7864,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[15,16,17,19,34,31],"class_list":["post-7648","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-programs","tag-christianity","tag-islam","tag-judaism","tag-lifecycle","tag-native-american","tag-wicca",""],"_links":{"self":[{"href":"https:\/\/wtb.org\/index.php?rest_route=\/wp\/v2\/posts\/7648","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/wtb.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/wtb.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/wtb.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/wtb.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7648"}],"version-history":[{"count":3,"href":"https:\/\/wtb.org\/index.php?rest_route=\/wp\/v2\/posts\/7648\/revisions"}],"predecessor-version":[{"id":7872,"href":"https:\/\/wtb.org\/index.php?rest_route=\/wp\/v2\/posts\/7648\/revisions\/7872"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/wtb.org\/index.php?rest_route=\/wp\/v2\/media\/7864"}],"wp:attachment":[{"href":"https:\/\/wtb.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7648"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/wtb.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7648"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/wtb.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7648"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}