24 November 2012

Who sits on the throne of your heart?

NB.  The deacons are preaching this weekend.  Here's my Christ the King homily from 2006. . .written in a style very different from what I use these days. . .

Christ the King
Fr. Philip N. Powell, OP
Church of the Incarnation and St. Paul’s Hospital

Who or what sits on the throne of your heart? Who or what rules your mind, your body, your soul? Who are you as a subject of the Lord’s kingdom? Who are we together in his royal service?

The Solemnity of Christ the King celebrates the arrival and the coming of the Lord—his coming and going in disgrace in the beginning and his coming and staying in glory in the end. He has been given an everlasting dominion, eternal glory, and kingship in heaven and on earth. He is firstborn of the dead, ruler of the kings of earth, and he is the faithful witness to his Father’s accomplished promise: to us who love him, he has freed us from our sin by his blood, and made us into a kingdom, priests for his God and Father! He is prophet, priest, and king and we share in his prophetic ministry, his priestly duty, and his kingly rule. But we do not share these offices by right or reward; we share them by inheritance. In baptism we took on the mantle of the Anointed One and gave our lives to the work of giving the Living Word our hands and feet, our strong backs and big mouths, our determination and patience, and we gave all of our foreign allegiances to the sanctifying fire of Pentecost—no alien rulers, no sacrifices to false gods, no prayers to the elemental powers, no princes before The Prince, no king in our hearts but the King of kings, the Lord or lords.

His dominion must skate through your veins, flex your muscles, and draw your breath. His rule will accomplish in you the perfection of every gift, polishing every talent and treasure, and he will bring your will to bear on the need for renunciation and sacrifice, the need for surrender to the commands of love, the righteous orders of mercy and faith. The rule of Christ the King in your heart opens your ears: “Everyone who belongs to the truth listens to my voice.” That voice, his voice will not ask you, will not lead you to the worship of the idols of the market.

Who or what sits on the throne of your heart? Who or what rules your mind, your body, your soul? If you are not ruled from your heart by the Word Made Flesh, then you are ruled by some alien power, some foreign god. Let me name some them: there are spirits who would rule us—spirits of disobedience and arrogance; of narcissism and selfishness; of deceit and false witness; of judgment and self-righteousness; of confusion and syncreticism; of rage and violence. There are disordered passions that would rule us: lust posing as love; greed posing as desire; pride posing as self-esteem; envy posing as competition; gluttony posing as the entitlement; sloth posing as leisure; and anger posing as righteous indignation. There are fallen angels, counterfeit messengers, who would rule us with false information and corrupted wisdom: ancient seers, ascended masters, make-believe prophets, self-anointed messiahs, cults of personality, cults of scientism, cults of success w/no money down, churches of the Barbie Waistline and the Ken Pecs and Abs, and the demonic choirs of celebrities singing their own praises!

Who or what sits on the throne of your heart? Who or what rules your mind, your body, your soul?

Pilate asks Jesus, “Are you King of the Jews?” Jesus answers with a question, “Did you figure this out or did someone tell you?” Pilate says, “I’m not a Jew. Your own people gave me to you. What have you done?” Jesus responses to Pilate, but he doesn’t answer Pilate’s question. Instead he tells Pilate that he is a King, but not a king in this world or a king in the way the world thinks of kings. Jesus says, “My kingdom does not belong to this world[…]my kingdom is not here.” Frustrated, Pilate says, “So, you are a king then?!” Jesus simply says, “I was born and came into this world to testify to the truth.” And this is what he did from his debut at the Wedding at Cana up to and including this exchange with Pilate—Jesus has taught the truth of the faith, holding fast against expectation and convenience and popularity and betrayal and expediency; holding the truth of the Word so that that Word might be purely spread, pristinely heralded and heard.

There is no compromise here. No genteel dialogue btw individuals with competing but probably compatible interests. No exchange of heart-felt wishes and warm salutations. Jesus speaks the Word of Truth to Pilate. And says, “Everyone who belongs to the truth listens to my voice.” What do those who belong to the truth hear? They hear: “I am the Alpha and the Omega, the one who is and who was and who is to come, the almighty.” They hear a proclamation of Christ’s rule, a declaration of his reign and sovereignty. Son of Man and Son of God. Faithful witness. Firstborn of the dead. Ruler of the kings of the earth. No election. No voting. No audience participation. No American Idol final four. Lord of lords, King of kings. Mighty God. That’s all! And that’s everything!

Who or what sits on the throne of your heart? Who or what rules your mind, your body, your soul?

The implication of these questions is naked: answer them honestly and know immediately the state of your spiritual life. I don’t mean to say here that you will get some sense of whether or not you are fulfilled or happy or content. Or that you will come to feel better about yourself or less stressed out or better able to cope. Jesus promised his disciples and us—all of his preachers and apostles—persecution, trial, betrayal, and death. He never promised us contentment or self-esteem in this life. This doesn’t mean that we won’t be happy here and now or that we can’t find some measure of peace. All it means is that being stressed out or unhappy or anxious or doubtful is not evidence that you are a bad Christian. All of those nagging spirits and draining demons are, however, a pretty good sign that something or someone else sits on the throne of your heart; something or someone else rules you—body, mind, spirit, all of you. What you feel is dis-ease, instability, the uneasiness that we all feel when we invite a foreign ruler, some alien king into our lives.

But know that these spirits are temporary gods, paper doll deities folded together with Elmer’s and plastic glitter. They are houses of leaves, Styrofoam rocks and magic marker paint, a fleet of cardboard ships in icy water sinking. They are the Sons of Noise and the Daughters of Wisps, passing through, clouds and rank breezes; loud, dangerous, yes; but powerless before a true king.

Everyone who belongs to the truth listens to his voice. Everyone who belongs to goodness sees his work. Everyone who belongs to beauty touches his face. Everyone who belongs to the Father welcomes his rule in their hearts. Everyone who belongs to the Son gives thanks for his sacrifice. Everyone who belongs to the Spirit rejoices in his gifts. And everyone, everyone who belongs to the kingdom serves One Faith, One Baptism, One Lord!

Is he lord of your heart? If not, who sits the throne and rules your life? He is the Faithful witness, the Firstborn of the dead, King of kings, Jesus Christ!
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They can no longer die. . .

St Andrew Düng-Lac & Companions
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Our gospel reading this morning is not about marriage and re-marriage. Let's set all that aside and go to the meat of the Sadducees' question to Jesus: isn't the doctrine of the resurrection of the dead inconsistent the Mosaic Law? Jesus answers emphatically, no. All that stuff about a woman and her dead husband's brothers is just a way of setting up a more basic challenge. To better understand this challenge, we need to know a little bit about the Sadducees. They were a religious faction among the Jews closely allied with the temple priesthood, the political aristocracy, and the Roman occupiers. As traditionalists, they accepted only the first five books of the Hebrew scriptures as authoritative. In practice, they were the ancient equivalent of modern naturalists: rejecting supernaturalism, they denied the existence of the soul, of angels, and heaven/hell. Their challenge to Jesus is an attempt to use scripture to embarrass him and discredit their theological opponents. Our Lord's response to their challenge impresses them b/c he cites Moses to support the reality of the resurrection, saying, “[God] is not God of the dead, but of the living, for to him all are alive.” 

In his response to the Sadducees, Jesus defends three fundamental Christian doctrines: 1) the immortality of the human soul; 2) the resurrection of the body; 3) and the perfection of those raised from the dead. Together these three doctrines mean that those raised will have no need for the sacraments in heaven. Jesus defends these teachings by reminding the Sadducees of Moses' encounter with God in the Burning Bush recorded in Deuteronomy. Upon hearing God's voice calling him from the bush, Moses tries to run. But the voice calls him again, saying, “I am the God of your father. . .the God of Abraham, the God of Isaac, and the God of Jacob.” Moses accepts this truth and calls the God of his father, “Lord.” So, if God is the God of the long-dead patriarchs and Moses' Lord, then, Jesus reasons, He—God—is the Lord of the living; therefore, the patriarchs and Moses must still be alive in some sense. Using the scriptures, Jesus is able to rebut the Sadducees' objections to the resurrection and show that they do not truly understand the scriptures they claim to revere as holy. Luke reports them saying, “Teacher, you have answered well." And he adds, “. . .they no longer dared to ask him anything.” 

Now that we have a better sense of the argument, let's consider the relevance of Jesus' answer for us here in the 21st century. Jesus concludes his response to the Sadducees by saying, “[God] is not God of the dead, but of the living, for to him all are alive.” The God of Abraham, Isaac, Jacob, Moses, and Jesus is a living God for all that lives. Even after death, we are alive in the presence of the Living God. Jesus says, “[Those raised from the dead] can no longer die, for they are like angels; and they are the children of God. . .” This announcement should have a singular effect on us: the dispelling of any fear of death we may have. What's to fear? We are not Sadducees who believe that death ends life. We are not modern naturalists who believe that humans are nothing more than really smart chimps. We call the God of the Patriarchs “Lord.” And as our Lord and God, He is the everlasting God of Life, this life we are living right now and the life we are hoping for after death. To fear death is to mistrust His promises of eternal life. Look to the martyrs. In the face of torture and death, they remained firm in calling Him Lord, and now they live forever in His presence. If we will be “like the angels” after death, we must work hard to live like angels before we die—striving for perfection with the help of His grace, and announcing His Good News to the four corners of the world. 
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23 November 2012

Coffee Bowl Browsing

Open season on the Church in Ireland and Down Under. . .just the beginning.


And in the E.U. among the Professional Nannies and Paper Pushers. . .


Gullible Media gets duped by propaganda pics. . .

Dissident priest booted from the Maryknolls. . .and laicized. Why does the phrase "bout time" come to mind?

What is Remnant Theology?  Pruning is necessary for flourishing.

Heh. Pretty much like everything else he's touched.

Private property rights saved the Pilgrims from starvation.
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22 November 2012

Giving Happy Thanks (Updated)

Happy Thanksgiving to all HancAquam readers!

For me today: Mass at 8.30am and then a day of reading, napping, and Glorious Solitude.

Since I can't be with my Family today and since my Religious Family celebrated Thanksgiving Tues night. . .I've decided that today will be a Desert Day for me.

God bless, Fr. Philip
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21 November 2012

A Parable for the Meantime

Presentation of the BVM
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

What is the Church to do with herself after Jesus is gone and before he returns? No one knows exactly how long he'll be gone, and it seems that his long-term plans for the Church are a bit murky. As he gets closer to Jerusalem, many begin to believe that he intends to establish his reign as a Davidic king upon arrival in the holy city. They expect him to declare his kingship, call for popular support, raise an army, and expel their foreign enemies. This is why he's hailed with cheers and palm branches when he finally enters Jerusalem. . .just one week before his execution in the city's garbage dump. Our Lord knows full well that most of those following him around do not understand his divine mission. They've failed again and again to grasp the purpose of his ministry and the consequences of following his teachings. So, he tells them a parable, a parable intended to accomplish two related tasks: 1) to clarify the nature of his inheritance as an heir to David's kingdom; and 2) to shape the nature and mission of his Church while he's gone, until his return. We might call this the Meantime Parable. What are we to do in the meantime? Invest the gold of the faith and grow our Lord's kingdom. 

The Meantime Parable is pretty straightforward; basically, Jesus is putting into parable terms what he wants his disciples to do while he is with the Father, what he wants them to accomplish before his return. Jesus gives his disciples the wisdom of his teachings (the gold coins) and instructs them to spread these teachings for the profit of souls. Some of their fellow Jews object to the Lord's future reign as king and try to undermine their efforts. Upon his return, the Lord calls his disciples and asks for an accounting of their ministry. The first two disciples have had great success and are rewarded with more responsibilities. The third disciple, however, did not invest the Lord's teachings b/c he felt that Jesus had not earned his kingship. He accuses Jesus of profiting from the hard work of generations of God-fearing believers. Our Lord calls this man “wicked servant.” Why? Because as a disciple he took God's gifts and then refused to live as a disciple. Our Lord takes back this man's gold and gives it to another disciple, saying, “. . .to everyone who has, more will be given, but from the one who has not, even what he has will be taken away.” At the Final Accounting, which disciple will you be? 

How are you tempted by the Enemy to be the Wicked Servant? Let's first remember why the Lord calls the unsuccessful disciple “wicked.” Note well: it's not b/c the man is a horrible, unrepentant sinner. He's “wicked” b/c he knows that living as a disciple means growing the wealth of the kingdom, investing all that he's been given by God. It's the only task the Lord gives his servants while he's gone. Despite knowing the Lord's will, the Wicked Servant hides his faith b/c he doubts its value in the marketplace. Are you tempted to hide your faith, to squander Christ's investment in you? The Enemy will whisper to you: All that faith stuff is just primitive superstition. It makes people uncomfortable. Sounds weird to modern ears. You're going to look like an idiot and people will think you're hateful. Wrap it up and keep it behind the walls of the chapel. Live like a normal person when folks are watching. Besides, everyone has their own equally valuable ideas about God so why is yours special? The Wicked Servant listens to the Enemy and all he has is given to another. Christ invested his life for ours. When he comes again to account for his investments, we will be given more or what we have will be taken away. What kind of servant are you? 
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19 November 2012

Do the works you did at first

33rd Week OT (M)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Something is wrong with the church in Ephesus. And many things are nearly perfect. John is given a message to deliver to the Ephesians. What's nearly perfect? “I know your works, your labor, and your endurance, and that you cannot tolerate the wicked. . .” And what's wrong? “Yet I hold this against you: you have lost the love you had at first.” The Church in Ephesus—probably the most important local church at the time, certainly the largest—was nurtured by Paul for three years and bequeathed to Timothy. When Paul arrived in Ephesus, he found a group of believers there who had been baptized by John the Baptist but had not yet received the Holy Spirit. So, he made Ephesus his headquarters while he evangelized the region. The Lord, recognizing a zealous faith among the Ephesians, instructs John to say to them, “. . . you have endurance and have suffered for my name, and you have not grown weary.” They are hard-workers, determined believers. But they've lost something vital. They've lost compassion. “Realize how far you have fallen,” the Lord warns, “Repent, and do the works you did at first.” 

Though you may be a parishioner in NOLA, are you also a member of the Church of Ephesus? Chances are we all know a Christian like the ones in Ephesus. Hard-worker for the Church, a real work horse when there are things that need to be done. A solid soul who brooks no-nonsense or monkey-business with the faith. Fearless in defending the Church; fierce when presented by lay or clerical corruption; able to sniff out a religious phoney in seconds and is not shy about saying so. This Christian's diligence, industry, and zealous determination make him/her a target for the less rigorous souls in the family and a real pain-in-the-rear for anyone outside the family who dares speaks against us. We can all see that he/she frequently suffers for the sake of Christ. But there may be a problem. The Lord sends this message: “You have lost the love you had at first.” Diligence in defending the orthodox faith; zeal in confronting sin; hard-work, rigorous moral standards. . .all of these are worthless unless they are done with the “love you had at first.” The love that first seduced you into repentance and keeps you enthralled to follow the Narrow Way. All of the virtues of the Ephesians are one step away from becoming damning vices. The wall btw saving virtue and damning vice is compassion. 

Twice the blind man cries out to Jesus for compassion, “Son of David, have pity on me!” Jesus calls to the man, “What would you have me do for you?” The man pleads, “Lord, please let me see.” Jesus not only heals his blindness, he also confirms the man's faith and his salvation, “Have sight; your faith has saved you.” To understand this miraculous event, we have to hear it on two levels simultaneously: the physical and the spiritual. The man's dead eyes are renewed so that they function as they ought. And his spiritual ignorance—his darkness in sin and death—is enlightened by his faith in Christ. This is his first encounter with God's loving-kindness, His compassion. If the newly healed man hopes to continue along the Narrow Way to eternal life, he will place this first encounter with the Christ at the center of his being, making it the source and summit of everything word and deed he says and does for the rest of his life. If he will avoid the fault of the Ephesians, he will make all his works until his last exactly like his first: love God, cry out for His compassion, and receive it with thanksgiving! 
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18 November 2012

17 November 2012

Tribulation & the Second Advent

33rd Sunday OT
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Audio File

Watching the news these past few weeks, I can't help but hear, whispering behind reports of war, riots, famine, economic collapse, the dooming rhythm of Yeats, reading his visionary poem, “The Second Coming”: “Things fall apart; the centre cannot hold;/Mere anarchy is loosed upon the world,/The blood-dimmed tide is loosed, and everywhere/The ceremony of innocence is drowned;/The best lack all conviction, while the worst/Are full of passionate intensity.” This is 1919. Just one year after 16 million soldiers are killed in WWI. Just one year after Europe ends its suicidal slaughter for the glory of kings and parliaments. And just 13 years before a former corporal in the Austrian army is appointed Chancellor in Germany. His reign will end in 1945 with the deaths of more than 70 million. Yeats: “Surely some revelation is at hand;/Surely the Second Coming is at hand./The Second Coming!” Jesus assures his disciples that he will come again. He came to us first as a Child and next as Judge and King. When? “But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father.” So, as we prepare to wait for his birth in Bethlehem, we wait for his coming again in glory. 

Though it is not yet Advent, that time when we wait in anticipation for the birth of Christ, we celebrate another sort of Advent this evening, a Second Advent, celebrated everyday, every hour since Christ's resurrection from the tomb. Jesus warns his disciples that after his death, “False messiahs and false prophets will arise and will perform signs and wonders in order to mislead. . .the elect. Be watchful!” And despite this warning, many of his disciples through the centuries have been misled. Some by a Roman emperor. Others by Greek heresies. Many by charismatic monks and holy women. Millions were led astray by clever theological argument. And millions more by atheistic science, utopian fantasy, secular political ideology, and the temporary treasures of Mammon. How many have been duped by New Age gibberish, or the slick sales pitch of 21st century humanists? Jesus calls this long, painful falling away from the apostolic faith, a tribulation; that is, the threshing of a harvest to separate the wheat from the chaff. 

After this tribulation, he says, “. . .the sun will be darkened, and the moon will not give its light, and the stars will be falling from the sky. . .” And as nature convulses in its announcement, we “will see 'the Son of Man coming in the clouds' with great power and glory. . .” His angels will “gather his elect from the four winds, from the end of the earth to the end of the sky.” Seeing on the faces of his disciples the same expression that most of you have now, Jesus answers the unspoken question: “When [the fig tree's] branch becomes tender and sprouts leaves, you know that summer is near. In the same way, when you see these things happening, know that [the Son of Man] is near, at the gates.” When is the Christ coming again? When will the Son of Man be near the gates? When we see the sun and moon eclipsed and stars shooting through the sky. When, as regularly as the changing of the seasons, the blooming of the fig trees, we see men and women misled by false prophets and fake Messiahs. He will come again when “The blood-dimmed tide is loosed, and everywhere/The ceremony of innocence is drowned.” In other words, he is always prepared to come again, so we must always be ready to receive him. When “the best lack all conviction,” and “the worst/Are full of passionate intensity,” his Church must be passionately convicted in her faith, waiting for his arrival with an intense hope. 

Obscure apocalyptic passages like this one from Mark serve a specific purpose in the life of the Church. Rather than tempting us with the useless task of figuring out the hour and day of Christ's return, these passages urge us to hold firm in the faith and live with the hope that Christ's resurrection promises. Rather than scaring us silly with tales of the imminent destruction of the world and threats of eternal damnation, these passages report events that have already taken place in history; or events that are occurring at the time the passage was written; or events that recur in history over and over again. Their purpose is to reassure us that there is nothing particularly poignant about the social, economic, religious convulsions that we are living through. Has there been a century in 5,000 yrs of human history w/o a solar or lunar eclipse, a meteor shower? A decade unscathed by war, plague, poverty, or natural disaster? We don't need to know when Christ will return. All we need to know is that he will, and that our task is to be ready: free from all anxiety, utterly at peace. We wait. But are we ready? 

We might wonder: what’s Jesus waiting for? Surely the world cannot be a bigger mess; surely we cannot become more self-destructive, angrier, greedier, more hostile to peace and the poor! Israel and Syria are firing rockets at each other. Iran is on the verge of building a nuclear bomb. Europe is teetering on another Great Depression. The U.S. is hellbent on defying both divine and natural law in a headlong rush to top Sodom and Gomorrah's last big party.* What's he waiting on? He’s waiting on you. On me. On all of us. He waiting for us and our repentance. Peter asks an excellent question: “Since all [of creation is] thus to be dissolved, what sort of persons ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God. . .?” While we wait on the destruction of the world, what sort of persons should we be? What kind of person should you be, if you want to hasten the Christ's second coming? If his coming again seems to be taking too long, Peter reminds us: “The Lord is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance.” The day and hour of the Second Coming matches perfectly the day and hour of our repentance, our return to righteousness in Christ. 

Have you been through the tribulation long enough? Have you been thoroughly threshed? If not, think about your tipping point. What will it take to turn you around, back to God? You see, the threshing process we all go through can take days or decades; it can be a slow, agonizing process, resulting in cuts and bruises; or a quick, painless beating with a feather. It all depends on how eager we are to be threshed; that is, it all depends on what sort of persons we want to be while the world circles the bowl. Peter's question—“what sort of persons ought you to be in lives of holiness and godliness”—answers itself. Living a life of holiness and godliness makes you a holy and godly person. While the world self-destructs, a godly and holy people will hear and see the Word at work in the world; preach and teach the Good News of repentance and forgiveness; do good works for the glory of God; grow and grow in holiness not just by avoiding sin but by embracing grace as well. So, while we wait for the Second Coming, let's hasten Christ's arrival by making our every word, our every move shout joy to the world so that no one is left behind, so that every eye can see and every ear hear that God freely offers His mercy to sinners through the once-for-all sacrifice of His Son on the Cross.

* The sin of S&G is much debated.  The text can be read a number of different ways.  One view holds that homosexual rape is the cause of S&G's destruction.  Another view holds that it is the violation of the law of hospitality.  My view is that rape (of any sort) is a pretty much always a violation of the law of hospitality.  My reference here is meant to invoke an image of general moral degeneration and a turn toward godlessness.
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16 November 2012

Coffee Bowl Browsing

More Swing State Unemployment. . .it's uncharitable to call these voters "suckers."

Why isn't Sandy Obama's Katrina?  Good question. But we all know the answer. . .

On failing to follow the trends advice of the NYT. . .hilarious piece.

Political thuggishness, criminal activity, economic intimidation.  And now this: unions kill the Twinkie.

About 6,000 union workers cause 18,000 people to lose their jobs.  How is that just?

A few legal questions and answers about secession. It get the impulse. . .but it's a Bad Idea.
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15 November 2012

The Church prepares the Kingdom

St. Albert the Great
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

What is the Kingdom of God? Are we talking about an actual kingdom with a real king and political ministers and knights and subjects and all that? Or are we talking about some sort of earthly utopia where we're all living in glorious harmony like angels? Or is the Kingdom of God just another name for the Church, the Body of Christ? No, it's none of these. When asked about the coming of the kingdom, Jesus says, “The coming of the Kingdom of God cannot be observed, and no one will announce, 'Look, here it is,' or, 'There it is.'” So, the coming of the kingdom cannot be seen, but once it's here can we see it? Yes. Sort of. Jesus adds, “For behold, the Kingdom of God is among you.” Look around. Do you see any kings, thrones, knights, or other kingdom-like accoutrements? What does Jesus mean by “the Kingdom of God is among you” and what does this tell us about the nature of the kingdom? Simply put: Jesus is referring to his own presence among God's people. God's kingdom is eternal—it was; it is; and it will be. Yesterday, today, and tomorrow, Christ is among us, and with him, God's Kingdom. 

Jesus warns his disciples that after he has suffered, died, and rose again, they will long to see him. Their desire to live just one more day with the Son of Man will be a temptation for them, “There will be those who will say to you, 'Look, there he is,' or 'Look, here he is.'” This temptation will be exploited by the Enemy to raise up one false Messiah after another, one false kingdom-utopia after another. And many of God's people will be duped into throwing their lot in with these frauds and their schemes. “Do not go off, do not run in pursuit,” he warns. Unfortunately, many of his followers did just that when news of his arrest and execution spread. Even his closest friends denied knowing him and fled in fear for their lives. Only with the coming of the Holy Spirit did they find the strength to do the hard work of living in the kingdom. Jesus' warning about not running after false Messiahs and fraudulent kingdom-utopias should ring loudly and clearly in our ears. Thanks be to God, we have the Holy Spirit permeating the Church; the authority of the magisterium; and the grace of the sacraments grounding us in the Rock of Salvation. 

If the Church is grounded in Christ by the strength of the Holy Spirit, then why do we say that the Church is not the kingdom? Christ came among us as one of us to announce the arrival of the kingdom. The Catechism puts it this way: “It was the Son's task to accomplish the Father's plan of salvation in the fullness of time. . .'The Lord Jesus inaugurated his Church by preaching the Good News, that is, the coming of the Reign of God. . .' Christ ushered in the Kingdom of heaven on earth. The Church 'is the Reign of Christ already present in mystery'” (763). In other words, the Church (that's us) is the seed of the kingdom on earth, not yet fully grown but germinated and growing. And we are charged—even with all our ugly warts and wounds—with preparing this world for the Reign of God, the rule of divine love through justice and peace. This is what it means to live right now, this second, as if we were already living in the heavenly presence of God. We aren't just trying to get to heaven. We are also trying to show the world what the Reign of God will look like when His kingdom is fully manifest. Kingdom-utopias built on human ideologies show us nothing more than the many and banal evils of man. Only Christ wields the wisdom and love necessary to bring the Father's eternal peace. He alone secures justice; gives food to the hungry; sets captives free. The Lord alone—not gov't's or politicians or utopias—the Lord alone gives sight to the blind; raises up those who are bowed down; loves the just; and protects strangers. And while we wait for his return to us, the Church—his true family—serves his will. 
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14 November 2012

Before & After the bath of rebirth

32nd Week OT (W)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

“Foolish, disobedient, deluded, slaves to various desires and pleasures, living in malice and envy,” hating ourselves and one another. This is the Before Picture that Paul draws for Titus. It's not a pretty picture, but it's probably one we all recognize as pretty accurate. The After Picture, the picture that comes after God “saved us through the bath of rebirth and renewal by the Holy Spirit,” sometimes looks a lot like the Before Picture. But it doesn't have to. And that's the principle difference btw the two. Before our rebirth and renewal, we were slaves to sin, captives of our passions and unable not to sin. After our rebirth and renewal, we are no longer slaves to sin—free and clear—both washed cleaned and released from domination by sin. If this is true, then why do our After Pics so often look exactly like our Before Pics? Lots of reasons. Here's two: 1) we forget or choose to ignore that we are “heirs in hope of eternal life”; and 2) we take our gifts from God and run celebrating down the street w/o saying, “Thank you, Lord.” We are heirs in hope to a life lived eternally with God; and for this, we must be eternally gratefully.

Gratitude builds and fortifies humility, and humility is the key to receiving all of God's gifts. Ten lepers beg Jesus for his compassion. He says to them, “Go show yourselves to the priests.” As they are walking away from him, they are cleansed. One of the ten, realizing that he is now free from his disease, returns to the Lord, “glorifying God in a loud voice; and [falling] at the feet of Jesus. . .[thanks] him.” In the center of this public drama, this healing miracle, Luke inserts a telling note: “[The man] was a Samaritan.” The grateful former leper is a foreigner, an idolatrous heretic, and an unclean survivor of the northern kingdom's destruction by the Assyrians 720 yrs earlier. His people claimed to be the descendents of the lost tribes of Israel. In other words, religiously speaking, this man was the lowest of the low in Judean society. And yet, he returns to Christ shouting praise to God and giving thanks for his freedom from disease. Jesus asks, “Ten were cleansed, were they not? Where are the other nine?” They took their gift of healing and ran. “Has none but this foreigner returned to give thanks to God? Stand up and go; your faith has saved you.” Ten were healed; only one was saved.

When we forget or choose to ignore that we are heirs in hope to eternal life, we fail to give God the thanks and praise He is due. Does He feel cheated? No. He has no need of our praise. Our desire to praise Him and give Him thanks is also His gift to us. When we give God His due in thanksgiving, we grow deeper in our understanding of our dependence on Him for all that we are and all that we have. Deepening our understanding of humility, in turn, prompts us to set aside all those vices that prevent us from receiving His gifts, all those insolent passions that stunt our growth in holiness. Pride, arrogance, envy, malice. Ten lepers beg Christ for his compassion, and he gives it. They are all cleansed. Only one returns to give him thanks. This one, the least loved of the lot, is not only healed of his disease but saved as well. Because he turned to Christ in praise and thanksgiving, he is now an heir in hope of eternal life. His Before and After Picture (and ours) can remain absolutely different, utterly unalike, if he (and we) lives “in all circumstances, giving thanks” to God. Living as heirs in hope of eternal life means living right now as if we live already and always in the face-to-face presence of God. And there is nothing more that we should want.

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Coffee Bowl Browsing

Heh. Big donor to B.O.'s re-election campaign fires 1,250 employees b/c of BOCare costs.

"Can Christian Humanism redeem an age of ideology?"

Big Gov't hurts the poor. . .and enriches the Left.

USCCB document on the economy DOA. Not a bad thing at all, actually.


Papal Nuncio takes on religious persecution. . .

Voters in bright Blue Ohio get their food stamp benefits cut.


More Bread & Circuses to entertain/distract the rabble. . .that's us, btw.

New version of the Roman Breviary approved by bishops. . .let's hope they mandate its use for ALL priests/religious.
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12 November 2012

On mercy & the heresy of feelings

St. Josaphat
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

I've been ranting for years now—in the confessional, the pulpit, in my office; probably even in my sleep—that one of the greatest modern heresies to infect the Church is the pernicious idea that all things spiritual must be felt in order to be true. For example, a woman comes to me in despair b/c God has abandoned her. I ask: what makes you think God has abandoned you? I just don't feel His presence anymore, she says. What am I supposed to say to this? What does it mean? If God—the source and summit of our being—abandons us, we won't be around anymore to feel anything! That she feels anything at all is proof positive that God has not abandoned her. Another example: a man tells me that he's forgiven his wife for cheating on him. Good, I say; so, what's the problem? I don't feel as though I've forgiven her. I ask, what does forgiveness feel like? I don't know, he says. Then how do you know that. . .oh, nevermind. . .you get the picture. Jesus says, “If your brother sins, rebuke him; and if he repents, forgive him.” Where does he say that we are to be happy/sad/angry/anxious/giddy/calm about forgiving a sinner? Just forgive them, a deliberate act. Let feelings come what may. 

Just in case we didn't get it the first time, Jesus adds a little hyperbole: “And if he wrongs you seven times in one day and returns to you seven times saying, 'I am sorry,' you should forgive him.” If you're thinking in terms of the heresy of Feelingism, you're probably thinking that Jesus is setting us up for some serious emotional abuse. Seven times in one day I'm supposed to forgive this louse?! Yes. Even seventy-seven times, if necessary. This is a problem only if you think that you have to feel the forgiveness magically flowing out of you like a stream of warm regard. You don't. Because forgiveness isn't about feelings. It's about the intellect, how you choose to think. It's all about changing your mind not your passions. When someone sins against you, think first: that poor person is in a state of sin. Then, think: when one of my brothers or sisters is in a state of sin, the whole Body of Christ is weakened. When the one who sinned against you repents and asks for forgiveness, immediately forgive him so that the Body is strengthened. Can you be angry, sad, happy that you've forgiven them? Sure. So long as you forgive. Think: the measure I use to measure will be used to measure me. 

Now, just in case the first two times Jesus teaches us about the necessity to forgive sinners didn't take, we have the reaction of his disciples to reinforce the lesson. After he tells them to forgive the same sinner seven times in one day, how do the disciples react? You gotta be kidding! But, Lord, he'll just keep on sinning! What about my hurt feelings?! No, none of those. The disciple say, “Lord, increase our faith.” Strengthen our trust in you, Lord. Fortify our belief in this truth. Faith, trust, belief are all more or less synonyms, and all are made manifest by intellectual assent; that is, saying Yes to truth. No feelings here. No emotions. Just a plain, old-fashioned recognition that Jesus' teaching on forgiveness is true. “Lord, increase our faith” is a prayer for better understanding so that the Lord's teaching may become a virtue, a good habit. Think of it this way: forgiving a sinner isn't even really about you at all. The other guy is the sinner, so he/she is the one in trouble. Why wouldn't you help get them out of trouble? It's good moral exercise for you, and your persistence in mercy can only be an excellent example for them. Last question: does it matter that you don't feel like being merciful? No, it doesn't. Just be merciful. If for no other reason than that Jesus commands it. 
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Yawn

I've been saying this for years now. . .



Sin is boring.
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11 November 2012

Audio file: 32nd Sunday OT

Give from your poverty:  audio file for 32nd Sunday OT homily.

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Coffee Bowl Browsing: The Return!

I Give You: the beautiful efficiencies of Big Gov't!  (applause)

2012 Abyss:  doubling down on incompetence and corruption

More Catholic software from LOGOS

On being promoted to Captain of the Titanic mid-voyage. . .with better lodging.

Blue State prosperity: slash public services, raise taxes, pay for sex-change operations.

Great. Syria and Israel get into a fire fight and we've got The Amateur in the W.H.

Media get mugged (literally). . .well, they've been mugging us for years now.

Let's get the Marriage Conversation right. . .I'm not sure that getting it right will change minds.

I understand why they want to do this, but it's gonna backfire.

Yet another hate crime hoax.  Maybe the Boy Who Cried Wolf should be required reading.
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Give from your poverty

32nd Sunday OT
Fr. Philip N. Powell, OP
St Dominic Church, NOLA

Audio File

Is it best to give much, to give often, or to give wholeheartedly? Perhaps it is best to give much, often, and wholeheartedly! This is certainly better than giving little, seldom, and miserly. A stingy heart pumps bile not blood and will dry quickly into a stone. The gospel question here is: from where do we give? Out of what do we give? Jesus praises the widow for her generosity. But her generosity is not a matter of amount, frequency, or attitude. Her generosity is measured by her poverty. While the rich people at the temple give from their surplus wealth—what was leftover—the widow gives from her destitution, her impoverishment. She contributes “all she had, her whole livelihood.” Now, this is not an exhortation from Jesus for rich people to give more, more often, and with a more gracious attitude. This is, in fact, a call for every generous heart—rich, poor, somewhere in between—to think carefully about what our Father has provided for us and how we spread His goodness around.

Christ wants more, better, and best from us always, but what he wants most is our contrite hearts and humble spirits. Out of these sacrifices he wants an outrageous generosity to pour out service, prayer, and abundant witness. So let me ask you another gospel question: what are you putting into the Lord’s treasury? Where does your generosity come from?

You might ask: “Why does it matter where my generosity comes from? Isn’t giving the point?” The short answer: No. Giving isn’t the point. Giving is the result, the conclusion. What must come before giving itself is a wide-open, bountiful, abundantly generous heart, a heart at the center of which is the living sacrifice of Christ himself on the cross. Christian generosity pours out from the heart's tabernacle, from the holy of holies where the Lord Himself rests in us—the hub of our friendship with God, the axis point at which the Father, Son, and Holy Spirit meet to contain all that we are and all that we have. An abundantly generous heart is a bottomless covenant, an eternal promise of blessing and gift, of virtue and of holy consequence. If we will give as the widow does, we give a lot or often or graciously, we will give as God our Father gives: fully, freely, without price, expectation, or debt. We will give of ourselves, all of ourselves, everything we have and are, give all that we love, all that hold for security, all that we reserve just for us. We will give as Christ gave to us and for us on the altar of the cross and gives to us now on that altar of sacrifice. We must give our lives if we are to live.

Let’s see if we all understand the sacrifice of Calvary, the generous gift of Christ’s life for our sins. Jesus died on the cross, was buried, rose from the tomb, ascended to the Father, and now we come together to sacrifice him again on that altar. We are here to beat and bruise his body again, here to lash him and crown him with thorns, here to pound those nails through his hands and feet, and lift him up over Golgotha so that we might benefit again from his death—a death that we repeat over and over again in the Mass. Right? NO! That is an anti-Catholic parody of our theology of redemption. The Catholic theology of redemption is the theology of redemption found in today’s reading from Hebrews. Christ does not offer himself repeatedly for our sins; he does not come before the holy of holies once a year like the levitical High Priest to expiate our sins; he does not enter a wooden temple for us. Instead, he enters for us the temple of the presence of God. He went before the holy holies once to expiate our sins. And he offered himself once for all on the cross. Hebrews reads, “…now once for all he has appeared at the end of the ages to take away sin by his sacrifice…[and] will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.”

Surely this is the Christian exemplar for generosity! Christ doesn’t give much, often, or graciously. He give all, forever, and perfectly. He gives us all of his life—his time among us, his trial, his suffering, his death, and his resurrection. He gives us forever the benefits of his high priesthood, making us a royal, holy, and prophetic people. He gives perfectly the one sacrifice we need, the only sacrifice we need for new life, for life eternal. And to complete, right here in history, to complete the sacrifice of the cross, he will return in abundance, in glory, in awesome blessing and bring the fullness of divine healing to everyone who waits for him, everyone who waits with hearts opened, with tabernacle doors thrown wide.

Let me ask you again: what are you putting into the Lord’s treasury? Where does your generosity come from? Think about what you take out of the treasury, what we all take from the treasury! My point here is not to shame anyone into being generous. My point is simply this: if we are withdrawing from the abundant treasury of God’s blessings—and we are—then surely we are filled with those blessings, surely we are stuffed like our uncles at Thanksgiving with the gifts and rewards of our Father’s goodness and beauty. Wonderful! Precisely as it should be. But if we are stuffed and continuing to stuff, then surely we are called to spread the goodies, to diffuse the blessings. You might say to me, “But Father, God gave me these blessings for my benefit. I prayed for them especially!” Yes, absolutely correct. He gave you that blessing so that you might use it to its fullest effect—by giving it away! By giving it away you will be truly blessed in your near reckless generosity. Hoarding blessings and gifts from God is a contradiction in terms. Let me suggest a radical notion to you: if you have a blessing or gift that you aren’t eager to give away, it is probably not a blessing or gift from God at all, but a bribe from the Devil. He is trying to buy you, an agent of Christ, off. He is trying to prevent you from delivering the Goods to those in need by making you think that the purpose of a blessing or gift is its immediate, personal use. The nature of blessing and gift is giving not hoarding.

What are you putting into the Lord’s treasury? Where does your generosity come from? Whatever abundance you have and whatever blessing you are, they and you come from God. It makes no sense to say that Christian generosity is obligatory; that it is stingy or mean; that it is frugal or sparing. Christian generosity comes from the welling up of love that is God Himself in us. Sitting at our center, the stillpoint of our body and soul, He dumps blessing after blessing after blessing into our lives and moves us to treat each blessing according to its nature: gift, giving, given. The widow does not give much or often or perhaps even graciously. She gives out of her poverty and her poverty is transformed into fertile wealth—the teaching of Christ that feeds the generations. Of course, put time, talent, and treasure in the basket. The parish has bills to pay like everyone else. But put yourself on the altar of gift and offer a contrite heart and a humbled spirit as a perfect sacrifice to the Lord.

He wants you wholly given, perfectly gifted, and beautifully graced. Once for all, give it all—everything, and enter the kingdom of God. 
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10 November 2012

Bread & Circuses


[. . .]

Liberals have an inherent but not insuperable advantage: As enthusiasts of government, to which many of them are related as employees or clients, they are more motivated for political activity than are conservatives, who prefer private spaces. Never mind. Conservatives have a commensurate advantage: Americans still find congenial conservatism’s vocabulary of skepticism about statism. And events — ongoing economic anemia; the regulatory state’s metabolic urge to bully — will deepen this vocabulary’s resonance.

[. . .]

I hope Will is right about Americans being skeptical of statist bullying.  However, I worry that he's being entirely too optimistic. Which Americans are skeptical of statist bullying?  Not the 50% who voted for B.O.'s massive governmental take-over our health-care choices.  Not the 50% who voted for B.O.'s massive governmental violation of our constitutionally guaranteed religious liberty.  Not the 50% of who voted for B.O.'s massive expansion of Bush's secretive National Security State.  

It seems to me that at least 50% of Americans voted for four more years of statist bullying and the continuing devolution of our nation's free citizens into dependent wards.

In a world of Bread & Circuses, free stuff beats freedom every time.
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On serving two Masters

St. Leo the Great
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

The multi-millenial history of God's relationship with His people can be reasonably described as a troubled marriage. All through the Old Testament the patriarchs and prophets of God use martial images and terms to approximate how the Creator chooses to relate to His human creatures. When things are going well, we hear all about the blessings of marital bliss: generations of fat, happy kids; lots of livestock, wine, oil, etc. But when things are not going so well, we hear all about the woes of marital distress: generations of barrenness; war, exile, slavery in foreign lands, etc. Unlike bad marriages between men and women, the marital problems btw God and His people are always the bride's fault; that is, God is never unfaithful to Israel, but Israel—the Bride—has both a wandering eye and tendency toward committing adultery with other gods. Baal, Moloch, the Ashtoreth. When the Bride strays from her marriage covenant, blessings turn to curses and the road back to fidelity is paved with years of penance. Thus, Jesus reminds us, his Bride, “No servant can serve two masters. . .You cannot serve God and mammon.” 

Being a practical people and believers in the strength of our innate goodness, we are prone to wondering why we can't serve two masters. What exactly is the problem with giving ourselves to more than one god?Or, to put it in more modern terms, why can't we live by relying on both God's providence and our own native ingenuity? We all know the old saying, “God helps those who help themselves.” Like most old sayings, there's some truth here. If we just sit on the couch and wait for God to dump all that we need in our laps, we're likely to die and rot on that couch with empty laps. However, if we rely on ourselves to the exclusion of God's help, we risk becoming increasingly entangled in the world, a world ruled by those foreign gods who tempt us into spiritual adultery. The two unacceptable extremes seem to be: do nothing to help ourselves and wait for God to magically provide AND do everything ourselves and call on God's help only when we fail. Neither option places us at the service of God and both lead us away from the covenant. So, why can't we serve two masters? Serving two masters—God and mammon—causes us to reject God's help in favor of helping ourselves, leaving us closed to receiving His blessings and totally reliant on our limited natural gifts. 

Paul sheds some light in his letter to the Philippians, “I have learned the secret of being well fed and of going hungry. . .I have the strength for everything through him who empowers me.” The secret of maintaining a happy marriage with God—through the good, the bad, and the ugly—is to serve God first, last, and only. By serving God alone we are given the strength necessary to endure hardship and enjoy abundance. This makes perfect sense when you consider: God never changes; He is always faithful, yet each one of us will change over time; the world changes all the time; even the gods of this world—money, popularity, gov't—are constantly changing. How can you faithfully serve capricious and volatile gods? You end up confused, exhausted, anxious, and none the richer for your service. Therefore, ground your life in service to God. Remove from your living temple—your body and soul—all the idols of other gods. And call upon the strength that God alone can provide to endure scarcity and hardship, to celebrate abundance and good fortune. Our God will fully supply whatever we need, in accord with his glorious riches in Christ Jesus. 
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09 November 2012

Have you rented your temple?

Dedication of St. John Lateran Basilica
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

With an angel, Ezekiel watches a temple whose fountains water the desert land. Paul writes that we are temples of God's spirit built on the foundation of Christ. And Jesus visits the temple to flay the moneychangers who defile his Father's house. We have a spiritual temple; a living temple; and a temple made of stone. If what Paul writes is true—“Do you not know that you are the temple of God, and that the Spirit of God dwells in you?”—and his warning to us is prescient—you “must be careful how [you build]. . .” b/c there is no foundation other than Christ—then, we must all look long and hard in our spiritual mirror, and examine ever so carefully the conscience reflected there. If Ezekiel and his host-angel are watching the heavenly temple water the deserts of sin and death, bringing them to life; and if Paul is right about each one of us being a temple of God built on the foundation of Christ; then, we can be sure that Jesus is headed toward each one of us with a whip of cords to drive out whatever defiles each one of his Father's living temples. As a temple of God's Spirit, have you rented out the Lord's holy place? If so, who or what needs to be driven out? 

Jesus fashions a whip of cords. He marches into the temple courtyard and watches the merchants selling sacrificial animals, the bankers exchanging secular money for the temple tax. In a burst of righteous anger, he begins whipping the lot of them, yelling, “Take these out of here, and stop making my Father's house a marketplace.” His disciples watch him and recall a line from Psalm 69: “Zeal for your house has consumed me.” Christ is zealous in defending the dignity of his Father's stone temple. How much more zealous will he be then in defending the dignity of his Father's living temples—each one of us? If he's willing to breach the peace of his nation's temple with violence, how much more eager will he be then to whip the complacency out of our flesh and bone temples, all living temples for which he died on the Cross? Paul says it plainly, “If anyone destroys God's temple, God will destroy that person; for the temple of God, which you are, is holy.” As a living temple of God's Spirit, have you turned your heart and mind into a marketplace? Have you rented out the Lord's holy place? 

To answer this, we need to think long and hard about who the moneychangers are in our lives. Who are the merchants that buy and sell, exchange and borrow in the courtyards of our soul? There are, of course, the real world merchants who sell us ugliness so that we buy beauty; sell us fat so that we buy thin; sell us old so that we buy young. There are the political merchants who sell us illusions of fairness and work-free utopias; the religious merchants who sell us cheap grace*; the cultural merchants who sell us fleeting glamor and celebrity; and then there's the most seductive merchant of all: the spiritual merchant, who hopes to sell us a new foundation for our temples. This new foundation will be dug into the ground of this life, not the one that comes after; it will support all your choices, all your preferences; it's completely pliable, totally malleable; it will never resist your designs, never push back against whatever you think is right to build; it takes whatever spiritual shape you need it to take. Have you rented the Lord's holy place, His living temple, your body and soul, to this merchant, to any of these merchants? Now would be a good time to get your temple in order; now would be a very good time to reflect long and hard on Christ's zealous defense of his Father's living temples. 

*Grace is freely given, not cheaply bought.
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08 November 2012

Wincing at easy mercy

31st Week OT (Th)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

We are all familiar with the Prodigal Son, the one lost sheep, that misplaced coin, and johnny-come-lately vineyard workers. They are the stars of Jesus' parables. The ones who got away but came back and found themselves joyfully received and forgiven! The gospel lesson being that no matter how lost, how gravely misplaced, or late to the party a sinner may be, Christ will welcome him back. Well, good for the sinner. What about the Good Son, the other 99 sheep, and the coins that stayed put? Julie Stoner wrote a poem about them: “We ninety-nine obedient sheep;/we workers hired at dawn’s first peep;/we faithful sons who strive to please,/forsaking prodigalities;/we virgins who take pains to keep/our lamps lit, even in our sleep;/we law-abiding Pharisees;//we wince at gospels such as these.” This makes me smile b/c I've seen the Good Son, the Everyready Virgins, the 99 Responsible Sheep wince when preachers ignore their obedience and lavish praise on the reckless sinners who taunt God and then come crawling back whining for a second chance. None of the Good Souls want God to refuse them His mercy, of course; but, you know, maybe He could make them suffer just a little more for being so presumptuous? 

Perhaps you've thought something like that yourselves at some point: why is repentance and forgiveness made easy for those who have spent their whole lives rebelling against God? Murderous Mafia dons who receive absolution on their deathbeds. Serial killers who discover Jesus before their executions. Given the severity of their sins, shouldn't something else be required? Something more substantial in terms of penance? Maybe a public flogging, or a chance for their victims' families to poke them with sharp sticks. I'm sure that none of us have ever even thought that God should withhold His forgiveness. But it seems only fair to those of us who've been Good Sons and Daughters all our lives that it should be more difficult for especially notorious sinners to repent and receive mercy. That would make them appreciate God's mercy more, right; and it would give us Good Folks reason to keep on being Good. As reasonable as this scenario might sound, there's a big problem with it. As sinners ourselves, we don't get to put obstacles in the way of God's mercy, nor do we get to decide who can repent and how. And for that, we should be thankful. 

It might sound strange to hear but the truth is: it's often easier for a notorious sinner to repent than it is for a casual sinner. The further away a soul gets from loving God, the more acutely it feels sin's emptiness. A sinner's soul can reach the point of despair, a point where there seems to be no way back. The next horrible sin seems easier than the last. The harder that soul pulls away from God's love, the harder God loves. This why when a truly notorious sinner comes back to God, he is usually a zealous witness for the Gospel. A casual sinner creeps away from God, little sin by little sin, never really feeling the distance. As things start to go wrong, it's resentment toward God rather than despair that flairs up. God still loves, always. But the casual sinner doesn't feel love as love, he feels it as an intrusion, suffocating his freedom. The more restricted he feels, the more he rebels until his sins are no longer minor. It's the casual sinner who often looks at the notorious sinner, and says, “He shouldn't be able to repent and receive mercy so easily!” What he's really thinking though is: “I wish I had his courage to repent.” This is why those 99 Sheep and the Good Son wince when they see their lost brothers repent. It hurts when your conscience give you a swift kick in the rear. 
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07 November 2012

Discouragement is NOT an option

Between reading for class tomorrow, working on a homily, and napping, I've been browsing around the political blogs reading post-election commentary.  I've been delighted to discover that there seems to be very little anger or outrage at B.O.'s re-election.  Most of the posts I've read have been thoughtful, sober, and given to taking in the Big Picture.  

Here's an excerpt from Matthew Warner's piece on the NCRegister site that fits my own thoughts almost perfectly:

[. . .]

Real change starts in the home. Not in the Whitehouse. In *your* home and the homes around this great nation. That's where it begins. It ends in the election booth. If we're only showing up to fight in the election booth, we've already missed the battle.

And if you are discouraged after the election, Mother Teresa has something to say to you about that, too: “If you are discouraged it is a sign of pride because it shows you trust in your own power. Your self-sufficiency, your selfishness and your intellectual pride will inhibit His coming to live in your heart because God cannot fill what is already full. It is as simple as that.”

It's as simple as that, folks. Transform discouragement into the motivation that moves you to change things. (And for more inspiration from Mother Teresa, read her 7 steps to a holier life.)

What we need right now is leadership. And if you're waiting for a politician, you're going to be waiting a long time. We need leadership 1) in your home and 2) in the culture. We need cultural leaders. We need individuals and organizations to rise up and provide inspiring, convincing leadership that will lead to conversions of mind and heart.

[. . .]

This makes perfect sense to me and I commend it to you.
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All Dominican Saints


Today we celebrate the Feast of All Saints of the Order of Preachers!

The universal Church celebrates her feast of all the pure of heart, all those who see God – All Saints Day – on November 1.  Likewise, many of the great religious Orders celebrate a feast for their own saints.  The Dominican Order happens to be one of them (feast day – Nov. 7).  The Dominicans were the second Order (after the Benedictines) to receive this privilege from the Holy See.  In response to the request of Cardinal Vincent Maria Orsini, OP, in 1674, Pope Clement X wrote:
Rightly, my Lord Cardinal, ought your Order to celebrate the solemnity of all its Saints on one appointed day; for, if we wished to assign to each of its holy sons his own special feast, we should have to form a new calendar, and they alone would suffice to fill it.
[. . .]
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Gawker or disciple?

31st Week OT (W)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

It looks like Jesus wants to thin the crowd that's following him around. Surely, only a small portion of that large herd is genuinely attracted by the possibility of becoming a true disciple. Most of them are probably just gawkers or thrill-seekers. If nothing Jesus has said up to this point about the risks of following him has sunk in, this might: “If anyone comes to me without hating his father and mother, wife and children. . .even his own life, he cannot be my disciple.” Now that statement gives them something to think about. What's Jesus got to offer that's worth hating your family for? It must be something truly worthwhile. Perhaps sensing that his warning is only causing some in the crowd to become even more curious, Jesus adds, “Whoever does not carry his own cross and come after me cannot be my disciple.” Now that bit of warning must've given the crowd pause b/c they all know that their Roman masters use crosses to execute criminals. “Carrying your own cross” means “helping in your own brutal, bloody death at the hands of the enemy.” I'm guessing at this point that many of the gawkers wander away from Jesus, and the true disciples love him all the more. 

So, here we are, another crowd, and we hear Jesus say, “Whoever does not carry his own cross and come after me cannot be my disciple.” Do you want to wander away? Even if you stay in your seat, do you want to wander off? Or, upon hearing that you must assist in your own execution, do you love Christ all the more? Are you a gawker or a disciple? Well, isn't it obvious that we are all disciples? We're at morning Mass everyday. We never miss a Sunday. We give to the parish; pray everyday; participate in church groups. All true. And all of that makes us good Catholics. But the question is: are we disciples? A disciple is a kind of student, a learner; someone under the instruction of a master-teacher. While a student learns an academic subject, a disciple masters a way of life, a way of living. More than learning the content of a subject, the disciple learns both content and method; that is, she takes in and makes her own what is being taught and makes it the means by which she survives as a follower of Christ in the world. A student memorizes the Our Father. A disciple actually lives the Our Father. A student goes to Mass, while a disciple lives the Mass. A student learns the definition of sacrificial love. A disciple loves sacrificially. 

Are you a gawker or a disciple? Here's one way to tell: when Jesus says, “Whoever does not carry his own cross and come after me cannot be my disciple,” do you think, “Whoa. I'm just here for Mass,” or do you think, “Which of my crosses will I joyfully carry today?” Here's another way: when Jesus says, “If anyone comes to me without hating his father and mother, wife and children. . .even his own life, he cannot be my disciple,” do you think, “Whoa. Mom, dad, the kids are more important to me than being a disciple,” or do you think, “I can only love mom, dad, and the kids if I love Christ first”? Loving Christ first is the first step in becoming a disciple. Making that love your means for surviving in the world is the next step. The third step is lifting that love up and carrying it day-by-day until you are called upon to die for it. And the final step comes when you joyfully assist in your own execution for the sake of Christ's love. A gawker will not die for love. A student might die for a cause or an idea. A disciple will die for Christ in love b/c she knows that such a death is last step along the Narrow Way, following behind Christ in sacrifice for the salvation of the world. 
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Four more years. . .

Congrats to B.O. for pulling out a victory. . .

To me this means one thing: the U.S. has reached a tipping point in her decline toward  irreversible Nanny Statism and the social disease of government dependency.  A Romney victory last night would have only stalled the decline.  

Batten down, faithful Catholics!  It's going to be a long four years. 
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06 November 2012

An Election Prediction

Anyone wanna make an election prediction?

Might as well. . .everyone else is doing it, right. . .

Here's the thing for me:  I hope Obama loses.  Unfortunately, that means that Romney must win.

The polls have been too heavily weighed with Dems.  The media have stayed away from B.O.'s Libyan disaster, protecting him from tough questions about his incompetence.  Or, if the conspiracy theorists are right, protecting him from his complicity.  Unfortunately, for B.O. and the media, the story is out.

B.O. has no record to run on. His "successes" are almost universally unpopular.

His attacks on the Church have backfired with just about everyone but his most ardent acolytes.

The economy is a wreck. The government response to Hurricane Sandy is a tragic embarrassment to anyone who thinks Big Gov't Solves All Problems. 

His campaign has been a study in petulant entitlement--how dare you peons make me go this election-thing again?  Do you know who I am?!  The 2012 campaign has been a narcissistic wound for B.O. and just about every campaign stop has been a tantrum.

My prediction:  Mitt Romney by a very comfortable margin.  

Caveat:  ultimately, it doesn't matter to me who wins.  My first allegiance is to Christ and his Church. I put no trust in princes except the Prince of Peace.
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An Election Day Prophecy

Thank God this horrible presidential campaign season is almost over.  

Literally, thank you, God.

I've been paying attention to national elections since I was 16 in 1980. 

I was horrified when Ronald Reagan trounced my beloved Jimmy Carter.

I cast my first ballot in 1984 for Walter Mondale.  There were three of us in the whole state of Mississippi who did.

I spent two years of my undergrad career at the VERY Republican Ole Miss writing a weekly column for the school newspaper. . .wherein, I regularly berated Ronnie Raygun and dodged frat boy insults.

In 1988, I was house-sitting for my thesis director and planted Michael Dukakis signs in the yard of the house .

In 1992, I pasted my beat up old car with Bill Clinton stickers and did everything I could in my literature classes to indoctrinate my students into the joys of socialist utopia.

In 1996, I did it again.

Come 2000, I was a Dominican student brother and thought the election had been stolen from Al Gore.

Becoming Catholic and having the time and resources to study the tradition led me away from my fanatical Yellow Dog Democrat tendencies.  It also helped that the Dems had become increasingly fanatical about abortion and were sounding more and more like the Marxists I'd studied in grad school, i.e. totalitarian bigots.

By 2004, I was a weak Republican-leaning classical liberal. So, I held my nose, dosed up on Dramamine, and pulled the lever for a second-term for George W. Bush.

The election of 2008 proved too easy to even think about much. Barak Obama was an over-hyped, empty suit Nanny Statist with the thinnest resume of any candidate we'd seen in decades. John McCain was only slightly more palatable than Obama.

Now, here we are.  Empty Suit Statist vs. Empty Suit Corporatist.  To my mind, the Corporatist is slightly less odious simply b/c he's less likely to be as virulently anti-Catholic as the Statist.

We're discussing the Book of Amos for my OT class this morning. The prophetic history of Israel is replete with warnings about the nation's worship of foreign gods and its love of injustice. These two national sins--idolatry and oppression of the poor--bring Israel under judgment over and over again.

Here's my prophecy for today:  no matter who wins this election, we are a nation teetering on the edge of divine judgment.  I don't mean hellfire, brimstone, earthquakes, and swarms of locusts.  I mean, as we allow ourselves to slide deeper and deeper into worshiping the secular gods of Violence, Money, Prestige, and Power, and the longer we cast aside those who need our help n favor of entitlements, the colder and harder our hearts become.  Cold, hard hearts cannot receive the blessings God sends our way.  

When we can no longer receive God's blessings, we begin to think that we rule the universe and God serves us.

If the Church is to play her proper role as Prophet, we must untangle ourselves from our cultural alliance with the Nanny Statists in the Democrat Party, and we must resist allying ourselves with the National Security Corporatists in the Republican Party.  

Court prophets did not fare well in Israel.   
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05 November 2012

Divisiveness is a disease

31st Week OT (M)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

If the pollsters are telling us the truth about tomorrow's election, we might not know until later this week who will occupy the White House come Jan 2013. The country is so evenly divided politically that no pollster worth his paycheck will confidently predict a winner. Usually, this sort of secular divisiveness doesn't worry me. When hasn't politics been divisive? But it does worry me this time around. It worries me b/c the sharp divisions we see in our national politics have seeped into the Church as well. Catholics are split along ideological, partisan lines. That would fine if those struggles were merely political, that is, simply secular, out there in the world. But they're not. The divisiveness of secular politics has once again infected the Body of Christ and threatens our cherished unity. As the clock ticks toward Election Day, let Paul's words to the Philippians ring in your ears, “If there is any encouragement in Christ. . .any participation in the Spirit. . .complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.” 

Paul is not suggesting—and neither am I—that Catholics ought to be politically homogenous when elections roll around. In fact, Paul isn't talking about secular politics at all. And neither am I. The Christians in Philippi are being admonished to keep their spiritual focus on the eternal; that is, Paul is exhorting them to grab hold of their hearts and minds, their ways of thinking, and drag them all back to the Way of Christ and keep them there. Whatever the Princes of this world were doing back then, whatever the politicians in Washington and Baton Rouge are doing this week, our joy, our peace, our hope is once and always firmly established upon the Word of God made flesh, the rock Christ Jesus; and our singular task is the godly mission of speaking that Word to the world in power and truth. Within the Body, we are of one heart, one mind, one Lord, one baptism, one faith—all moving together toward one end: the consummation of the Father's plan for our salvation at the end of the age, so that He will be all in all. Elections matter. For a little while, they matter. But no election, no politician, no political party, or partisan ideology can limit the mind of Christ or dominate those who have put on the mind of Christ to do his Father's will.

In the Church, in Philippi and Washington, DC and Baton Rouge and New Orleans, there is courage from Christ; there is solace from love; there is participation in the Spirit; and an abundance of compassion and mercy. And because courage, love, compassion, mercy, and the healing power of the Holy Spirit abound in the Church, we, as members of the Body, are ready to heed Paul's admonition, if we will: “Do nothing out of selfishness or out of vainglory, rather, humbly regard others as more important than yourselves. . .” This is not what secular political theory tells us to do. We're instructed by pundits, politicians, professors to consider our “enlightened self-interest.” OK. Out there, in the world, consider self-interest. Then remember: you have put on the mind of Christ, so your self-interest is first and foremost the interest of the Gospel. One Lord, one faith, one baptism, giving to the world for its salvation and ours, One Body in Christ. One Body. Divisions mutilate the Body, tear at our unity of heart and mind. They have no place here. We are part of this world, but we are children of it. Our goal is not winning the White House for four years. Our goal is seeing the consummation of Christ's victory over sin and death. That's when we will find our peace.
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04 November 2012

Hear it!

Audio File for my homily:  31st Sunday OT

Preached at Our Lady Star of the Sea
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Coffee Bowl Browsing

NB. CBB has suffered from my Political Fast. . .there's not much out there that isn't political these days.

For some reason, looters bring out my Inner Redneck:  "Shoot 'em on sight."  Then I remember. . .

Speaking of shooting looters. . .

Bow & arrows?  Yeah, when your mayor won't allow the Nat'l Guard in b/c they carry guns.

Thus another indication of moral collapse in our culture. . .what's the goal here?  Cui bono?

Silly theologians, infallibility is for the Vicar of Christ.

A couple of days late. . .a good post on the biblical sources of purgatory.
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Sorry, kids, we ate your Halloween candy

Parents! Watch this vid with your kids and ask them how they would react:




The twins at 1:30 are amazing. . .and the kids right at the end. . .Wow.
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