28 September 2009

Fatty hearts tempt the Butcher

26th Sunday OT: Readings
Fr. Philip Neri Powell, OP
Holy Rosary Priory, Houston, TX

You can go to the webpage, This is Why You are Fat, and find a few paradoxically enticing/disgusting examples of why Americans are bulging around the waists. Deep-fried bacon wrapped Krispy-kreme doughnuts. Chocolate-chunk pizza. Pancakes stacked with peanut butter and bacon. In a culinary rebellion against our nutritional masters, Americans are storming this country's palaces of low-fat, low-calorie monarchs with corn-dog cannons and vats of boiling fatback. Our rabbit-food nibbling betters simply sneer and proclaim from the heights of their emaciated battlements: “Let them eat rice cakes!” This is our fight against an invading horde of Food Nazis, this generation's righteous Battle of the Bulge. Lost in the push and pull of dining strategies and buffet binges is a much more important battle, a fight fought at not around the waist but at the center of our spiritual lives: the heart, the seat of God's wisdom in us. After cataloging the sins of the oppressive rich against the oppressed poor, James diagnoses a malady of the soul: “You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter.” What fattens your heart? What is it that clogs your soul, readying you for the day of slaughter?

Let's not pretend that James is limiting his condemnation to luxurious abuse of spiritual riches. We would cheat ourselves of a significant insight if we remove this passage from the real socio-economic world and confine ourselves to reading it as allegory for sin and redemption. Yes, he's talking about the death of the soul from a spiritual heart attack, but he is also warning us that worldly riches and the temptations they bring are very real, very dangerous. In fact, storing up treasure gathered on the backs of the poor is the fastest way to fatten a human heart, the surest route to a death-dealing coronary. How so? The injustice of ill-gotten, hoarded wealth is unjust for two reasons: 1) the poor are used as tools in violation of their dignity as children of God, and 2) hoarding riches for the last days is a sure sign that those who hoard do not trust in the Lord's providence. Is there a faster way to kill charity in a human heart than to plunder the image of God in His human creatures and then use that plunder to deny the truth of His promised care?

Recently, the mainstream media applauded the documentarian, Michael Moore, for his expose of the excesses of capitalism, calling his work “Christian.” An avowed socialist and Catholic, Moore produced the film, “Capitalism: A Love Story,” as a critique not only of capitalism itself but the consumerist culture it creates and needs to flourish. Moore is often criticized for building boogey-men out of straw and then knocking them down with exaggerated ridicule and outright fabrication of the facts. Regardless, what's intriguing here is the speed with which the mainstream media embraced his cinematic critique of capitalism as immediately identifiably Christian. Listening to James in this morning's readings, we might conclude that opposition to capitalism is indeed an identifiably Christian position to take. But, like most things in this world, it's not that simple; in fact, it's more complex than we can imagine in the time we have on this earth. James' point is not that riches in themselves are evil. Being wealthy per se is not a fast-track ticket to hell. What can bring the wealthy to the edge of the Pit is the means by which they acquired their wealth and how they use it. In other words, there are perfectly just ways of acquiring wealth and perfectly just ways of spending it. The complexity of Christian wealth—and its accompanying dangers—is born and grows in the heart: given your relationship to God, does wealth free you to greater charity or enslave you to self-dependence? As always, Jesus gives us the best answer.

Jesus is confronted by his worried disciples. They are upset because there are those not of their group who are casting out demons in Jesus' name. He tells his disciples not to prevent these people from performing exorcisms. No one who does such holy deeds in his name can be against him. To emphasize his point, he adds: “Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will surely not lose his reward.” Did you catch that? “. . .because you belong to Christ. . .” Anyone who gives you a cup of water to drink because you belong to Christ. . .will not lose his reward. NOT: anyone who gives you a cup of water. Period. But anyone who give you water because—for the reason that—you belong to Christ. Jesus is putting us on a spiritual diet. No heart can grow fat when it exercises charity in his name.

If using someone elses labor as a means to a wealthy end is unjust, then how much fatter do our hearts grow when we kill another life for a merely convenient end? Recently, I watched a re-run of the sci-fi TV show, Stargate SG1. I won't bore you with the geeky details, let it suffice to say that the episode presented the moral issue of abortion in a strangely straightforward way. The main characters come across a culture that killed others like them in order to live. To carry out these murders with a clear conscience, the needy killers had to convince themselves that the ones they kill are deadly enemies. A prominent member of the killer-culture refuses to stop killing even when offered a bloodless alternative. During a battle, she is wounded and her sister asks her not to kill another so that she might live. Urging the proffered alternative on her, the wounded woman's sister pleads, “Choose life.” Choose not only your life but the lives of all those you would kill so that you might live. The wounded woman's heart had grown fat on the sin of murder and she could not accept that those she killed for her own good were not her enemies. Eventually, she relented and took the alternative. The details of the plot are more complex than this, but the message is starkly clear: there is no room for charity in a heart grown obese with sin. This killer was ready for the day of slaughter.

Are you ready for that day? Are we ready? As individual Christians and as a collective body, a nation and a Church, have our hearts grown fat? Let's not dwell on whether or not Jesus was a capitalist or a socialist. As modern concepts, neither existed in his time. The Church has never preferred one over the other, choosing instead to consistently teach the absolute value of the human person and condemning in both systems any practice or theory that diminishes the sacred dignity we share as creatures created in the image and likeness of God. The Church has condemned profit-exploitation in capitalism and the anti-family practices of socialism. Both often fall short of the Christian virtue of charity and the requirements of human freedom. For us, here in 2009, the question and problem is as fresh as this morning and as old as creation: is the other guy here for me to use and abuse, or is he here for me to love and serve? The fatty deposits of sin begin to collect in our hearts when we deface the image of God in another by treating him as a thing, a means, a way to profit or control. Jesus tells us that it is better to lop off a hand or pluck out an eye than it is to sin in this way. It would be better to be thrown into the sea with a millstone around your neck than to cause a believing child to sin. Drowning and self-mutilation. Both are preferable on the day of slaughter than approaching the judgment seat with a heart grown obese on sin.

Even if you must wiggle to the throne—blind, handless, footless—wiggle to His feet with a fit heart, a polished seat where He can set His wisdom in you. On the day of slaughter, it is better to be crippled and wise than able and foolish.

Receiving like children

26th Week OT (M): Readings
Fr Philip Neri Powell, OP
Holy Rosary Priory, Houston

What do you see, who do you see when you think of God? At prayer, in times of crisis, with the ones you love, what picture of God develops in your mind? Reading scripture, enjoying the bright day, at work on your computer, who comes to mind when thoughts of God rise up? Pagans and atheists have it easy. Either their gods manifest as animals, trees, or monsters; or they think of God only to refute His existence. When your god can be anything at all or nothing at all, your imagination is challenged hardly at all to see beyond what stands around you, or past the nothingness of obstinate denial. Where pagans worship creation's evidence for God, atheists deny creation itself. No creator, no creation—just accidentally mixed-up stuff that moves. Do you think of everything when you think of God? Or nothing at all? Do you think of everyone or no one?

The God of Abraham, Issac, and Jacob says to Zechariah, “I am intensely jealous for Zion, stirred to jealous wrath for her. . .I will bring [my people] back to dwell within Jerusalem. They shall be my people, and I will be their God, with faithfulness and justice.” The Lord says “I am” and “I will.” Notice: “I” cannot be everyone, nor can “I” be no one. “I” is personal, first person, singular. One and first. As a person, with faithfulness and justice, He will be our God and we will be His people. Animals, trees, mountains do not grow jealous. Forces of nature—storms, fires, rain—do not love. Even when laying waste to coast lands and hills, hurricanes and floods do not destroy out of wrath. What does not exist cannot be faithful or just. How can nothingness trust? How can no-thing set relationships right? Do you think of everything when you think of God? Or nothing at all? Do you think of everyone or no one?

On Mt. Sinai, God instructed Moses not to carve any image of Him. There can be no statute or painting or icon that depicts I AM. How can we chisel a verb? How do you draw and color Being? And even as I AM forbids images of His countenance, He reveals Himself to be our Father, our Maker, the One Who gathered dust from creation and breathed His spirit into us. Even as He instructs Moses to stand against the pagan love of idols, He reveals Himself as Flood, Fire, and Cloud. He speaks. He walks among us. He teaches and preaches and heals. And yet, no painting of His face exists. No statue captures His body. For us, He is, at once, Everything and Nothing. He is All yet No-thing.

Caught as we are between the reality of I AM and our natural human need to use language and image, we fight our own devices to find or invent a way of speaking, a way of imagining Him that is both true but not limited, full yet still-to-be filled. In times of desperate crisis, we cry out “Lord!” When we are joyful and content, we cry “Lord!” as well. First, personal, and singular—we address a person, one God, another like us but well beyond us. Jesus reminds the disciples of their limits and ours when we places a child on his lap and says, “Whoever receives this child in my name receives me, and whoever receives me receives the one who sent me.” The lesson? We have a true and faithful God. We do not need static images, limited words, or even beautiful concepts. Receive a child in Christ's name and receive the One Who came to us in the flesh; the One Who comes to us still, body and blood.

Do you think of everything when you think of God? Or nothing at all? Do you think of everyone or no one? If you think of both Everything and Nothing, Everyone and No One, you are still thinking in darkness. “Even if this should seem impossible in the eyes of the remnant of this people,” the Lord delivers His promises. Ours is a God jealous of our love. Always faithful, always just, He is with us. We are His people. And He is our God.


27 September 2009

Academic freedom found in the authority of truth

I believe we have a theme for today!

From the Holy Father's address to the Academic Community in Prague:

The proper autonomy of a university, or indeed any educational institution, finds meaning in its accountability to the authority of truth. Nevertheless, that autonomy can be thwarted in a variety of ways. The great formative tradition, open to the transcendent, which stands at the base of universities across Europe, was in this land, and others, systematically subverted by the reductive ideology of materialism, the repression of religion and the suppression of the human spirit. In 1989, however, the world witnessed in dramatic ways the overthrow of a failed totalitarian ideology and the triumph of the human spirit. The yearning for freedom and truth is inalienably part of our common humanity. It can never be eliminated; and, as history has shown, it is denied at humanity’s own peril. It is to this yearning that religious faith, the various arts, philosophy, theology and other scientific disciplines, each with its own method, seek to respond, both on the level of disciplined reflection and on the level of a sound praxis.

The idea of an integrated education, based on the unity of knowledge grounded in truth, must be regained. It serves to counteract the tendency, so evident in contemporary society, towards a fragmentation of knowledge. With the massive growth in information and technology there comes the temptation to detach reason from the pursuit of truth. Sundered from the fundamental human orientation towards truth, however, reason begins to lose direction: it withers, either under the guise of modesty, resting content with the merely partial or provisional, or under the guise of certainty, insisting on capitulation to the demands of those who indiscriminately give equal value to practically everything. The relativism that ensues provides a dense camouflage behind which new threats to the autonomy of academic institutions can lurk. While the period of interference from political totalitarianism has passed, is it not the case that frequently, across the globe, the exercise of reason and academic research are – subtly and not so subtly – constrained to bow to the pressures of ideological interest groups and the lure of short-term utilitarian or pragmatic goals? What will happen if our culture builds itself only on fashionable arguments, with little reference to a genuine historical intellectual tradition, or on the viewpoints that are most vociferously promoted and most heavily funded? What will happen if in its anxiety to preserve a radical secularism, it detaches itself from its life-giving roots? Our societies will not become more reasonable or tolerant or adaptable but rather more brittle and less inclusive, and they will increasingly struggle to recognize what is true, noble and good.

H/T: Whispers

"We have no other options." (UPDATED)

Jürgen Habermas, one of the world's leading contemporary proponents of philosophical hermeneutics and an atheist, writes about Christianity:

"Christianity, and nothing else, is the ultimate foundation of liberty, conscience, human rights, and democracy, the benchmarks of Western civilization. To this we have no other options. We continue to nourish ourselves from this source. Everything else is postmodern chatter."

PoMo chatter, indeed. . .unless, of course, Western civilization and its Christian foundation deems your favorite sin as. . .well. . .a sin.

UPDATE: The quote above is attributed to Habermas. It is a paraphrase. Here's the real deal from Times of Transition (2006):

". . .Christianity not only fulfilled the initial cognitive conditions for modern structures of consciousness; it also fostered a range of motivations that formed the major themes of the economic and ethical research of Max Weber. Christianity has functioned for the normative self-understanding of modernity as more than a mere precursor or a catalyst. Egalitarian universalism, from which sprang ideas of freedom and social solidarity, of an autonomous conduct of life and emancipation, of the individual morality of conscience, human rights, and democracy, is the direct heir of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of continual critical appropriation and reinterpretation. To this day, there is no alternative to it. And in light of the current challenges of a postnational constellation, we continue to draw on the substance of this heritage. Everything else is just idle postmodern talk.” (150-1)

Be sure to FOLLOW HancAquam! (right side bar) and check out the WISH LIST!

On the definition and proper use of the Cheesy Grin

I've been asked by MightyMom to define "cheesy grin."

Def., "a facial expression used to garner sympathy for a request when said request is known to be improper," or "a facial expression made by one who is shamelessly asking for a favor he/she knows is undeserved"

Examples:

1). Your teenaged daughter is grounded for violating her weekend curfew. Despite your best efforts to show resolve in the face her pleadings, she notes some wavering and decides to bide her time. The next weekend, detecting your weakness, she asks with a Chessy Grin, "Can I go to the mall with Susie?"

2). Your spouse is upset with you for __________. In an attempt to end the deadly silence around this issue, you break out a Cheesy Grin and say, "Wow! How silly were we for arguing over __________?"

3). You are a poor grad student with a criminally small book budget. Needing several specialized yet easily obtainable books, you ask for help on your humble blog. With a Chessy Grin, you write: "Don't forget to browse the Wish List and send a book my way!"

4). Your boss is notoriously grouchy and miserly. You want off work on a Friday. Approaching him with a Cheesy Grin, you say, "Not much going on this Friday, uh boss?"

The key to the effectiveness of the Cheesy Grin is shamelessness.

P.S. Don't forget to FOLLOW HANCAQUAM! (cheesy grin) ------------------------->

The luxury of great books and greater faith

William Chase diagnoses and laments the decline of the English department:

What are the causes for this decline? There are several, but at the root is the failure of departments of English across the country to champion, with passion, the books they teach and to make a strong case to undergraduates that the knowledge of those books and the tradition in which they exist is a human good in and of itself. What departments have done instead is dismember the curriculum, drift away from the notion that historical chronology is important, and substitute for the books themselves a scattered array of secondary considerations (identity studies, abstruse theory, sexuality, film and popular culture). In so doing, they have distanced themselves from the young people interested in good books.

Replace "English department" with "the Church" or "Catholic theology" and you will have a fairly accurate picture of what is happening in our neck of the ecclesial and academic woods.

What's the cure for the study of literature?

It would be a pleasure to map a way out of this academic dead end. First, several of my colleagues around the country have called for a return to the aesthetic wellsprings of literature, the rock-solid fact, often neglected, that it can indeed amuse, delight, and educate. They urge the teaching of English, or French, or Russian literature, and the like, in terms of the intrinsic value of the works themselves, in all their range and multiplicity, as well-crafted and appealing artifacts of human wisdom. Second, we should redefine our own standards for granting tenure, placing more emphasis on the classroom and less on published research, and we should prepare to contest our decisions with administrators whose science-based model is not an appropriate means of evaluation. Released from the obligation to deliver research results in the form of little-read monographs and articles, humanists could then resolve to spend their time teaching what they love to students glad to learn. If they wanted to publish, they could do so—at almost no cost—on the Internet, and like-minded colleagues could rapidly share the results of such research and speculation. Most important, the luxury of reading could be welcomed back. I want to believe in what they say.

This is exactly what we do at the University of Dallas. Problem solved.

Drudge Report?

Anyone know what happened to The Drudge Report?

It's been down for two days.

I read that some hackers used that site and others to spread viral chaos. My anti-virus caught a couple of attempts at infection last Friday and early Saturday.

Heh. . .

Daily Homilies: 9/27-10/4

Starting today (9/27) and through next Sunday (10-4), I will be posting a daily homily.

Good, bad, incomplete, rambling. . .no matter: daily homily.

My preaching muscle has gotten flabby. . .time for a little exercise!

26 September 2009

"Hey, prof! You get my global warming homework?"

OK...this sort of thing really gets me in touch with my Inner-Conspiracy Theorist:

"The Dog Ate Global Warming," Patrick J. Michaels

Imagine if there were no reliable records of global surface temperature. Raucous policy debates such as cap-and-trade would have no scientific basis, Al Gore would at this point be little more than a historical footnote, and President Obama would not be spending this U.N. session talking up a (likely unattainable) international climate deal in Copenhagen in December.

Steel yourself for the new reality, because the data needed to verify the gloom-and-doom warming forecasts have disappeared.

Or so it seems. Apparently, they were either lost or purged from some discarded computer. Only a very few people know what really happened, and they aren’t talking much. And what little they are saying makes no sense.

Read the whole thing at NRO.

Coffe Cup Browsing (Website Edition)

Religion Clause: news and analysis about legal cases involving the Establish Clause of the 1st Amendment

The Center for Theology and Natural Science
: great resource for those interested in the intersection of science and theology

Powerline: conservative political commentary

What's Wrong with the World
: philosophy, politics, theology, etc.

Stand Firm: chronicling the sad decline of Anglicanism into neo-pagan irrelevance

RevKnowItAll
: no, this is not one of my blogs. . .Q&A for inquiring Catholics

Preces Latinae: lots of Latin prayers

thisibelieve: a project of PBS--some good, some bad, some just dumb

Logical Paradoxes: the fastest route to a headache on the internet

SurLaLune FairyTales: traditional tales with annotations

Project Gutenberg
: over 30,000 e-books

American Museum of Natural History
: frogs, trees, bears, etc.

Book-a-Minute: "Some woman puts Dante through Hell." (Inferno)

25 September 2009

Lagoon Creature Talking Smack

That Papist Sasquatch of Seattle gloats:

"236 Followers! Ha! Take that, Fr. Philip! Five new mumbling ciphers in a single day! Five new playthings for me to, to... *do* things to! Mine is the superior pointless and idle tyranny!"

Can we let him get away with talking such outrageous blogsphere smack?

I think NOT!

Go to the right side bar and FOLLOW HANCAQUAM! -------------->

Let's teach that Shambling He-Cow a thing or two about who's the Bigger Dog. . .

Chessy Grin



The WISH LIST was updated this morning!

Coffee Cup Browsing (Bizarro Edition)

The Gashlycrumb Tinies: "N is for NEVILLE who died of ennui"

Google search suggestions: "I like to. . ."

Bizarro law-suits. . .can you say "tort reform"?

Can you watch this for one minute and not go crazy?

How to create Russian Haired Sausage

Nashville! Here they come!

Pimp my bug. . .

Extraordinary, weird, and just plain ugly churches

Memorable (and weird) weddings

Ice Cream flavors not even I would eat!

23 September 2009

Singing for Dear Leader (UPDATED)

Oh, no. . .no Cult of Personality here. . .move along, move along:



And here's the pop quiz that makes sure the kiddies were properly indoctrinated.

UPDATE: Michelle Malkin has dug up the back-story on this creepy piece of propaganda.

Coffee Cup Browsing

Globalist hypocrites gather to preach to the Unwashed Masses about "climate change"

You aren't disappointed if you never thought he was the Messiah

The Catholic Medical Association speaks out on B.O. Care.

Big trouble for Mahony in L.A. Former vicar for clergy is telling tales at trial.

Continuing toil and trouble over New Age oogie-boogie nonsense in Catholic hospitals

A feline with too much time on his hands. . .er. . .paws

Unicorns of the Apocalypse! (they look scared)

A lot of VERY cool photographs

How you are going to die
. . .or, the chances that you will be consumed by a fleshing-eating bacteria during a domestic terrorist attack; that is if cancer and heart disease don't get you first

No amount of money would get me in this thing. . .very large doses of Xanax might

25th Sunday OT 2005: Redux

[from 25th Sunday OT 2005. . .by way of comparison]

25th Sunday OT: Is 55.6-9; Phil 1.20-24, 27; Matt 20.1-16
Fr. Philip N. Powell, OP
Church of the Incarnation, Irving, TX

Sounding very much like Mary saying YES to the Lord’s angel at the Annunciation, Paul proclaims without pride: “Christ will be magnified in my body…” Christ will be made larger, brighter, sharper, denser, louder, and more skilled in Paul’s body. Paul adds without fear, “…whether by life or by death.” Christ will be magnified in his body, whether by life or by death. Like Mary at the feet of the angel, Paul turns his life and his death over the Lord—and the work of the Lord—and confesses to his brothers and sisters that his life as a worker for the Lord will be larger, brighter, sharper, and more skilled precisely b/c the work he does will be done for the greater glory of the Lord. And this is just the work of his life! Death is no obstacle for Paul b/c “life is Christ, and death is gain.” So choose! Live in Christ and magnify His work on earth. Die in Christ, be with Him eternally, and still magnify His work in His presence. Now that’s commitment.

But here’s what I want you to notice: Paul does not donate his time, talent, and treasure out of his excess. He doesn’t give over to the work of the Lord the overflow of his riches. The leftovers. Paul does not say “Christ will be magnified in my checkbook.” “Christ will be magnified in my volunteer hours.” “Christ will be magnified in my talent.” He says that Christ will be magnified in his BODY. His very flesh. And whether he lives or dies the work he does for the Lord will bear abundant fruit for others. Paul does not parcel his life (or his death!) into neat packages addressed to different and equally worthy recipients: his family, his career, his friends, and, oh, one for the Lord too here on the bottom somewhere. Paul’s whole life—the first fruits, the abundant works, the failures and misgivings, and, finally, his last breath—all, his whole life is given to Christ for the enlargement of Christ.

What does it mean for Christ to be magnified in the body? The idea, I think, is to pull us out of the very human habit of abstraction, the very human temptation to loft our religious obligations to one another into the heavens where we can keep them safe from our duty to perform them on earth. So long as the obligation to clothe the naked, feed the hungry, visit the imprisoned remain abstracted moral imperatives far, far away, we are tempted to honor them in the abstract, neglect to perform them, and remain confident that the work of the Lord is getting done. Paul’s insistence that Christ will be magnified in his body is the clearest indication we have that the work of the Lord is to be DONE. Not just thought about. Not just written about. Not just preached about. And certainly not abstracted and lofted onto some kind of spiritualized “to do” list. The work is to be done. And done first for God’s greater glory.

Now. I know what you’re thinking! “Wow, Father is wound up tonight. He must think we’re all lazy bums laying around thinking about the good works of mercy, but watching Wheel of Fortune instead!” Not quite. I’ve seen the generosity of this community, and I know what motivates this community to be tools of the Lord in the world. There is a hunger here for others to see and hear what the Lord has done in your lives. There is an eagerness here, a tangible need to draw others to the Lord and to witness to them the power of Christ’s mercy—to forgive, to heal, to bless. I’m not wagging my finger at you tonight, but merely reminding you where you came from, where you are, and where you are going. You came from Christ. You are with Christ. And you will be with Christ.

But there is a temptation waiting for us. An eager little devil waiting to pounce on our witness to the Lord. It is an opportunity for us to sin and delight the Liar. What is this temptation? It is the temptation to believe that we work for the Lord out of our own generosity, out of our own time, out of our own resources, and we are therefore entitled to a greater reward when we outwork our neighbors.

This is exactly the parable of the whiny workers from Matthew, a parable about our salvation and our sanctification.

The whiny workers begrudge the landowner’s generosity in paying full wages to the latecomer laborers. Why? For some reason they feel that their own labor and their own wages are diminished by the largess of the vineyard owner. Somehow their day’s labor is dirtied. Their dollar is devalued. They worked harder and longer under the fiery sun, so they deserve more than those who sauntered in at the last hour and barely broke a sweat!

These guys are upset b/c they are working out of a very human notion of justice, a temptation, I think, to believe that compensation is earned; to get what is owed you, what you deserve. But remember, this is a parable about salvation and holiness not a lesson on capitalist economics.

Is it a human notion of justice you want applied to your eternal life? Do you want forever what you deserve? What you’ve earned in this life? Do you want the Father to give you a just compensation for your life’s work? The whole point of the Passion, Death, and Resurrection of Jesus Christ is that we won’t be given what we deserve; we won’t receive from the Father what is owed to us. As I have said to you many times: we don’t want God’s justice! We want His mercy! And Christ has bought that mercy for us.

Our Final Wage was offered on the Altar of the Cross once for all. Unearned. Free. Whether you came to your salvation as an infant sixty years ago or as a teenager ten years ago or as an adult three hours ago, your Final Wage comes from the bottomless cache of the Father’s generosity. Salvation is free. Holiness—the living out of that salvation morning, afternoon, and night—is work. But even that labor is graced by a loving God Who would see us with Him for eternity. That grace is sufficient to help us magnify the Lord.

Make Christ larger, brighter, louder, sharper, sweeter, stronger, kinder, truer, better, more beautiful, more loving, more faithful, more humble, more generous, and make Christ bigger, and bigger, and bigger in your life. Magnify the Lord til your knees buckle. Magnify the Lord til your back hurts. Magnify the Lord in your body til there is no room for sin. And when the Lord asks, “Are you envious b/c I am generous?” Be able to say, “No, Lord! I am grateful in life and death, and I live and die to magnify you.”

"gloomy, monotonous, barren, boring"

[Another "take what you can" homily. . .can't finish it.]

25th Sunday OT
Fr. Philip Neri Powell, OP
Holy Rosary Priory, Houston, TX

Along the way to Capernaum through Galilee, the disciples were arguing among themselves. In their ignorance and fear, they were wrangling with one another, jockeying for position and prestige within the troupe. What were they arguing about? What could disrupt their peace? Jesus started the trip by telling them what was going to happen to him once they got to Jerusalem: “The Son of Man is to be handed over to men and they will kill him, and three days after his death the Son of Man will rise.” We might imagine that this revelation would provoke astonished questions, some howls of dismay or at least a few protests. But the disciples did not understand what Jesus had revealed to them. They were fearful of asking him what he meant. Rather than risk showing their ignorance and fear, they choose instead to argue about who was first among the twelve of them, who was the greatest of Jesus' disciples. When Jesus asks them what they were discussing, they remain silent. Given the absurd nature of their conversation, this was likely their best response. No answer at all. Confronted with the prospect of a bleak future as Christ's disciples—certain persecution and death—the Twelve turn inward and wrestle over insignificant questions of precedence and power. Unwilling to relieve their ignorance by asking questions or assuage their fears by faith, they choose to distract themselves with internal political games. Simeon Weil* once wisely observed, “Imaginary evil is romantic and varied; real evil is gloomy, monotonous, barren, boring.” Faced with the barren boredom of real evil, how often do we open our hearts and minds to the romance of imaginary evil, hoping for something more enticing, more entertaining than what we have been promised as Christ's faithful disciples?

It might seem a bit much to accuse the Twelve of opening themselves to the games of imaginary evil. Don't we usually reserve the adjective “evil” for the most heinous, most obscene acts of desecration? When asked to think of Evil, don't we usually conjure images of Adolf Hitler, Nazi concentration camps, whole cities laid waste by carpet bombing? Or perhaps the medical rituals of abortion, the horrors perpetrated by serial murderers? We do think of these and rightly so. But this is Weil's point. “Real evil,” she writes, “is gloomy, monotonous, barren, boring.” Concentration camps were models of modernist efficiency. Carpet bombing was made possible by technology and precision-mapping. Abortions are done in sterile, clinical settings by professionally trained physicians. Serial killers are psychotically methodical, obsessively exacting. True evil is sterile, precise, methodical, and efficient. True evil is also irrational, primitive, and wholly devoted to destruction. The disciples are not toying with real evil; in their ignorance and fear, they are gaming with the romance of political intrigue, the kinds of wars we fight on chess boards. Though they are not playing with the Real Deal, they are tempting it by allowing humility to weaken and fade. James warns: “Where jealousy and selfish ambition exist, there is disorder and every foul practice.”

Seeing jealous ambition among his disciples, and knowing that they do not understand his fate or theirs, and knowing what selfishness and ignorance can breed, Jesus smacks them with this sobering truth: “If anyone wishes to be first, he shall be the last of all and the servant of all.” If you will be the greatest, you must be the least. If you will be first, you must be last. If you will be the master, you must serve. This truth is of no use to an ambitious soul. No truly political animal can hunt successfully with this truth as a weapon. Jesus not only smacks their jealous ambition with an order to serve, he tosses all their pettiness, all their planning, all their machinations and plotting right into the fire of humility. Jesus knows that no true spiritual adventure can begin in ignorance or fear. It is wisdom and faith that kick us into gear! And only humility can be a wise and trusting guide.

Simeon Weil says that real evil is boring and barren. She adds, “Imaginary good is boring; real good is always new, marvelous, intoxicating.” So, real evil and imaginary good are both tedious and sterile. If we understand the spiritual and emotional dangers of real evil, can we say that we understand the traps laid for us by the imaginary good? If truly good things are “new, marvelous, intoxicating,” then the imaginary good must be familiar, dull, and sobering. If the truly good offers fresh, miraculous, and uplifting insight and possibility, then working with the imaginary good must leave us numb with sedate routine, sluggish habit. The trap of the imaginary good is insidious, perhaps more so than the perils of real evil. Take the disciples as an example. Confronted by the possibilities of Jesus' revelation, they fall back into a familiar pattern of squabbling over precedence. Hearing what lies ahead, as promised, they revert to what they know: infighting over insignificant questions of authority and power. Rather than end the maneuvering by appointing a lieutenant, Jesus shows them the power of a real good—a new, marvelous, and intoxicating possibility: leadership as humble service.

Rather than paint an improbable vista of wealth and prestige for those charged to lead, Jesus takes a child on his lap and says, “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.” Receiving Christ is not about building monuments or temples or palaces; it is not about filling charitable trust funds or establishing new religious orders. Tossing all worldly expectations and priorities into the furnace of humble service, Christ says that we receive him and the One Who sent him when we receive one child in his name. Just one. Not a whole orphanage. Not even a pair of siblings. Just one child. A tiny act of compassion, a small mercy shown to someone who cannot repay your kindness, cannot owe you a favor, someone who will not boast of your generosity or brag about knowing you. In the eyes of the world, an act of love that wastes an opportunity to move ahead. Exactly. Just so.

In their idle arguments about priority, the disciples play at a game that matters a great deal in the world, that part of creation ruled by unrestrained passion and power. They play a game called “The Wisdom of Men.” To be better, then the best in the world, a man's heart and mind must be impure, conflicted, abrasive, controlling, ruthless, negotiable, and insincere. Nothing like the heart and mind of a child. But James reminds us that “the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.” A heart and mind that welcomes divine wisdom exudes quiet confidence, serenity of purpose, eagerness to serve, and a depth of sincerity. Having reached the child-like heights of Christ's peace, anything and everything imagined and done by such a soul is new, marvelous, and intoxicating—truly Good and Beautiful.

Earlier I raised the question: Faced with the barren boredom of real evil, how often do we open our hearts and minds to the romance of imaginary evil, hoping for something more enticing, more entertaining than what we have been promised as Christ's faithful disciples? Very few of us will embrace real evil as a way of life. Some of us will toy with imaginary evil as a naughty diversion from what we imagine to be our rutted, routine lives. Most of us believe ourselves to be practitioners of the real good. But are we really just playing with the imaginary good, the lukewarm forms of goodness? Are we just good enough to be comfortable with the spiritual boredom that slowly wets the Spirit's fire within us? Do the wicked say of us: “Let us beset the just one, because he is obnoxious to us; he sets himself against our doings, reproaches us for transgressions of the law. . .”? If the practitioners of real evil do not see us as a threat to their ambitions, then how are we helping them? What are we doing or thinking or saying that gives that world—the world where real evil thrives—more power, more prestige, more wealth?

* Gravity and Grace

22 September 2009

Coffee Cup Browsing

Atheists going the way of the doo-doo bird? Yes. And so are the prog dissenters in the Church. Not only are they not reproducing biologically, they aren't reproducing intellectually either.

Avant-garde
, revolutionary, oppositional, "Speaking Truth to Power": National Endowment for the Arts under a GOP administration. . .under B.O and the Dems: not so much.

Apparently, he can't do math or read.

Got LOTS of email yesterday about this liturgical oddity: priest's dog attends Mass. Is this abuse? Maybe. Hard to tell from the vid. If the dog wandered in on its own and this is not something that happens regularly--well, no foul. Things happen at Mass all the time that no one plans or expects. However, if this is a regular, intended feature at Mass. Big problem.

Over the last five years, I have posted many times on the Catholic Campaign for Human Development (CCHD). Not withstanding their good work: the bishops need to cut ties. The CCHD has given millions to ACORN and other lefty anti-Catholic groups. Time to close them down.

Excellent article on baptism by the Freakish Grandpoopah of Lucy the Cuteness (i.e. Mark Shea).

Another post by my Arch-nemesis. The title and pic alone are worth a sustained snicker. Check out the linked article as well for more info on contemporary paganism.

The Curt Jester reviews a new book on happened to Catholic education at Notre Dame.

Dinosaur dissenter spews more dessication from his Jurassic theological wind-bags.

Go to confession! For your eco-sins. Who says that the Church of Global Warming isn't a religion?

Crying "wolf" over racism. . .nobody's running to help anymore.

The internet, coffee, nicotine, gambling. . .Now. . .abortion. Yes, abortion addiction.

God is dead. Re-visiting the historic article from TIME.

We must always be charitable. But does charity require civility?

Tough Love: "Like most parents, I don't want anything to thwart my children's happiness. . .Before I became a mom, I rolled my eyes at doting, smothering parents and resolved to be more of a no-pain-no-gain hardliner when I had kids. . .What doesn't kill kids makes them stronger. My how things change."

Great new website: American Issues Project

Geologians dissenting from infallible dogma of the Church of Global Warming

Making the Left look ridiculous by letting them talk freely and openly.

21 September 2009

Dominican sisters arrive in Austin, TX

I received the following request from my novitiate classmate, Fr. Gerald Mendoza, OP, concerning the much anticipated arrival in Austin, TX of the Dominican Sisters of Mary, Mother of the Eucharist:

Dear Fr. Philip Neri:

They’re here in Austin! Please see if you can give them some press on your blog and at your vast network and please ask people to pray for their community, mission and ministry and to support them financially. I have been in contact with them and they need all the support they can get. Their website is here. They are booming vocations and are faithful sisters in fidelity to the Church. I hope to visit their community soon and have extended an invitation to ours.

Pax e Bene, Fr. Gerald

Please visit the sisters' site and offer any help--material, spiritual, financial--that you can! I can testify that having OP Sisters praying for you is mighty powerful stuff. . .

Detailed news article about the sisters' arrival here.

Radio interview Monday morning

Brian Patrick, the host of the SonRise Morning Show out of Cincinnati, will be interviewing me about Treasures Old and New live this morning at 7.20 EST (6.20 CST).

From the SonRise website: "Fans of the Son Rise Morning Show say they’ve gotten “hooked” on our fast-paced, faithful, and friendly approach to mornings, and many comment on their surprise at how much they’ve learned about their faith. To share their enthusiasm, we invite you to tune in to the Son Rise Morning Show, weekday mornings from 6-9am on 740AM Sacred Heart Radio in Cincinnati, and 7am Eastern on the EWTN Global Catholic Radio Network.”

Check it out!

20 September 2009

Comments on Treasures Old & New?

I've received a deadline from my editor at Liguori for additions and revisions to Treasures Holy and Mystical. So, now I really have to get to work. . .but I need your help.

If you have purchased a copy of Treasures Old and New, please let me know what you think!

What works?

What doesn't?

What would you like to see in the second volume?

The whole point of these books is to be useful to Catholics who want to improve their prayer lives. I can't promise to make any suggested changes, but I can sure try!

Let me hear from you. . .

(P.S. Today's homily is coming. . .I'm stuck on the last page. Grrrrrr.)

Cultivate some peace!

In the post directly below this one, I ask why the Church in the U.S. is so divided right now. My answer is too esoteric, too. . .vague, I guess.

In today's Mass readings, James gives us an inspired answer:

Where do the wars and where do the conflicts among you come from? Is it not from your passions that make war within your members? You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war. You do not possess because you do not ask. You ask but do not receive, because you ask wrongly, to spend it on your passions.

When James says that we do not possess because we do not ask, I take him to mean that we do not have what we need to have peace among us because we do not pray ("ask") to possess peace among us. If we manage to pray for peace, we do not receive it as the gift it is. And if we manage to receive it as the gift that it is, we spend it fruitlessly in passionate excess.

The solution to this difficult problem? James writes, ". . .the fruit of righteousness is sown in peace for those who cultivate peace."

19 September 2009

Why are we so divided?

Meandering thoughts on Catholic polarization. . .

Russell Shaw of Inside Catholic has posted an article titled, "Polarization and the Church."

After pointing to the presidential candidacy of B.O. and his subsequent election as President as the principal suspect in the growing rift between factions in the Church, Shaw makes this important point:

But let's be realistic. On the whole, the polarization of American Catholics isn't a split among practicing members of the Church.

According to the Center for Applied Research in the Apostolate, only 23 percent of Catholic adults in the United States now attend Mass every Sunday -- which is to say 77 percent do not. Moreover, reports CARA, 75 percent receive the Sacrament of Penance -- confess their sins, that is -- less than once a year or never.

Former Master of the Order, Dominican friar, Fr. Timothy Radcliffe has argued that the polarization in the Church is a split between what he calls "kingdom Catholics" and "communion Catholics." The essential difference here being that Kingdom Catholics embrace Christ's admonitions to pursue justice and peace in the world, while Communion Catholics tend to focus on his call to foster a strong sense of identity over and against the world. Given these divergent and necessarily imperfect visions of the Church, Catholics (broadly speaking) tend to shake out politically as liberals and conservatives. Fr. Radcliffe argues that a true Catholic identity will is best perfected by transcending these limited categories.

If Fr. Radcliffe is right, then Shaw is arguing that Communion Catholics are the one most opposed to the political agenda of B.O. And Kingdom Catholics are more inclined to give B.O. the benefit of the doubt. This seems right to me--as far as it goes.

Assuming that your view of the Church's relationship with secular power shapes your notions of how we ought to go about evangelizing the culture, it is very simple to step back a bit and see how your secular politics can influence your view of the Church itself. Fr. Radcliffe seems to be arguing that Catholics begin with a view of the Church and then move out to the culture. It seems to me that it is often the case that Catholics on the extreme ends of the ecclesial spectrum begin with their secular political views and then move in toward the Church, defining the faith as just one plank in a party platform. In other words, what counts as "being a good Catholic" gets defined in terms of what counts as "being a good liberal/conservative." It is no accident that our ecclesial polarization (at its extremes) seems to mimic our political polarization.

To the degree that American Catholics are polarized along secular political lines, I would say that we differ philosophically in three major areas:

1). Truth: is truth revealed, rational, or constructed? Or some combination of the three? Is it knowable in any form? Is it useful, if knowable? If useful, how should it be used and for whom? For example, some argue that religious belief necessarily opposes scientific fact and vice-versa. Religious belief is understood to be assent to revealed and rational truth, while scientific fact is a rational construct based on observation and experiment, i.e. devoid of any divine revelation. What you think about the nature of truth goes a long way toward shaping your politics.

2). Goodness: is goodness a transcendent goal to be achieved, or a cultural/rational construct built to serve as a measure of social conformity, or merely an emotive expression of preference enforced by convention and law? For example, some would argue that Goodness is an objective end to be achieved as a matter of religious practice. Others would say that Goodness is just a way for us to talk about what appears to be useful for social harmony. In debates about health care, we may differ over ends and means, but it seems that we might differ most over the questions: does Goodness measure us? Or do we measure Goodness?

3). Beauty: like Truth and Goodness the differences here fall within the more fundamental debate over the whether or not our measures are transcendent/revealed or immanent/constructed. Beauty is about harmony, order, and proportion in all things. Those who see beauty as an essential characteristic of the created order will naturally look for it as a sign of God's presence, an indicator that creation participates in the divine. Those who understand beauty as a constructed measure, a way of talking about how we see ourselves as creators within the material world, will call something "beautiful" based on criteria that do not appeal to the divine.

Are we measured by God, or do we measure Him? It seems to me that at the extremes of our polarization, each extreme inconsistently applies a favorite measure. Kingdom Catholics measure the divine by cultural standards on some issues but not others. Communion Catholics measure cultural norms by divine standards on some issues but not others. Which standards are applied to what issue seems to be determined by a desired political outcome. The trick, of course, is to surrender always to the standards of God. But what counts as "God's standards" is itself part of the debate. . .

What do you think is the source of our polarization?

18 September 2009

3 Things a Pastor Can Never Say (Updated)

Recently, I received a request to repeat my "Three Things a Pastor Can Never Say to His Parish."

Here they are:

1). What Father says, "Please, be mindful of your children during Mass. We have a cry room." What parents hear: "Your kids are disruptive brats and you cannot control them. They have no place at Mass, so why do you insist on ruining our prayer with these public displays of your failed parenting? Go somewhere else!"

2). What Father says, "Mass is a solemn celebration for the Church. Please keep this in mind when you are choosing your Sunday morning attire." What is heard: "Do not come to Church if you can't afford decent clothes. And by 'decent clothes' we mean expensive clothes, preferably designer labels with good shoes. Also, nobody wants to see you poured into jeans three sizes too small, or watch you slouch around in what you think of as your 'comfortable outfit.' We are an exclusive club here, so dress like you belong! Or go somewhere else!"

3). What Father says, "Just a reminder. . .Mass begins with the opening hymn and closes with the closing hymn. Please join us at the beginning of Mass and stay with us until the end." What is heard: "I'm sick and tired of you people coming in late and leaving early. What? You can't manage to roll outta bed before noon? You can't wait to get back to your ballgame and pot roast? Geez, people! Jesus died for your sins and all you can think about is getting out of the parking lot before traffic gets heavy. Get here on time. Stay to the end. . .or, go somewhere else!"

Though I have never been a pastor, I know from talking to many pastors that these exaggerated responses to gentle prods for decorum are not all that exaggerated. I also know that not all pastors have been as gentle as I have made them here. There's a story in the OP world of an American friar who actually stopped preaching during his homily every time a baby cried. He would stop. Wait for the crying to quiet down. And then continue. Ouch.

Examples, anyone?

[Update: I had to share this. . .I once con-celebrated a "first Mass" of a newly ordained priest. It was a typical 11am Sunday N.O. Mass. He had four altar servers--all girls. When we gathered at the back of the Church to process in, I noticed that all four servers were wearing identical hot pink shower shoes. . .yes, hot pink flip-flops!]

17 September 2009

First review of Treasures: Old and New

Jonathan Sullivan wins the prize for posting the first review of my prayer book.

The prize: a beer next time I am in St. Louis!

Thanks, Jonathan. . .

Graphic pics hurt the pro-life cause

California Catholic Daily has re-posted a newsletter article by Father Thomas Eutenerer, president of Human Life International, sent out on September 14. Part of the article quotes vicious comments left by viewers of a local Michigan NBC TV station's report on the recent murder of pro-life activist, Jim Pouillon.

One comment prompts some reflection: "I've never seen this man before, but I've seen others like him. The signs are so offensive that the issue becomes about the sign instead of being about abortion. He hurts the pro-life cause and I'm glad that he's gone."

I have argued in the past that the use of graphic pictures of aborted fetuses at pro-life protests hurts the cause for life. This commenter mentions the presence of such signs as a good reason for Pouillon's murder. Of course, this is baloney. The direct killing of innocent life is an intrinsically morally evil act in all cases, under all circumstances, without regard to intent. There is no reason or excuse that renders such killing "a good thing." Period. Full stop.

But the commenter does raise a good question in my mind: what, exactly, do these signs tell others about the pro-life movement? What do they say about those of us who hate abortion and would see it stopped?

During my time as a pro-choice/abortion advocate, I was always appalled by these signs. I was less offended by the rhetoric of "abortion is murder" because, strictly speaking, I reasoned, abortion is not murder. Murder is the illegal killing of a person. Abortion is legal, therefore, it cannot be murder. That bit of legal sophistry went a long way in soothing my seared conscience at the time. However, the graphic pics did something else. They kept me away from the pro-life cause for years.

How so? Seeing these pics I immediately associated them with what I thought was fundamentalist Christian extremism: women are the property of her male family members; non-Christians are damned to hell; theocracy is the only way to govern America, etc. Being an enlightened left-liberal academic, these were horrific political positions to support. If "pro-life" meant theocracy, then I could never be "pro-life." The right to abortion was essential to American democracy.

Keep in mind: these were nearly subconscious associations not well-reasoned conclusions. The pics struck me at a visceral level, and I reacted at that level. How many other pro-choice/abortion folks out there resist the pro-life cause because of these pics? How many other otherwise decent citizens refuse to join us because, at some level, they associate the pro-life cause with unrelated extremist political positions? There's no way to know.

While serving as a campus minister at U.D., I was the faculty sponsor of the school's pro-life group. My one condition for serving in this capacity: no pics of aborted fetuses at clinic gatherings. There was a little grumbling, but the students took this restriction as a challenge to deepen the prayerful element of their presence outside the clinic. They focused on reciting the rosary and sidewalk counseling. No signs. No harsh rhetoric. Just prayer and a peaceful presence. They were prayerful rather than political.

We have no way of knowing how passers-by viewed their presence. But I do know that had I seen faithful Christians simply praying outside Planned Parenthood rather than holding pics of aborted fetuses, I would have come to the pro-life cause long before I did; or, at the very least, I would have thought better of those who opposed my pro-choice/abortion stance. Instead, the pics were an excuse for me to continue my support for abortion "rights." Anyone who would use tactics like these wasn't someone I wanted on my side of the argument.

Pouillon murder cannot be justified. But we have to wonder if his presence as a pro-life advocate would have been more effective as a faithful witness if he had chosen not to use them. I can only say that twenty-years ago I would have dismissed him as an extremist kook because of the pics. Nothing he said or did would have touched my conscience.

The Devil loves strife. He thrives on anger and violence. There is nothing for him to use against us when we bring nothing but love and hope to the fight. Pics of aborted fetuses hurt the pro-life cause. We should stop using them and focus our efforts on being a compassionate, prayerful presence.

16 September 2009

B.O. rewrote school speech after the fuss

This article from the Washington Post confirms my earlier suspicion that B.O.'s speech to school children was re-written after a furor erupted over the auxiliary teaching material for the speech was made public.

When critics lashed out at President Obama for scheduling a speech to public school students this month, accusing him of wanting to indoctrinate children to his politics, his advisers quickly scrubbed his planned comments for potentially problematic wording.

This is the reason his perfectly boring and harmless "Stay in School" speech had no connection with the teaching material released prior to the speech. Of course, the original speech could have been perfectly harmless and boring too, but the teaching material did not suggest that.

I find it interesting that the 7-12th grade materials called for teachers to hang banners in their classrooms with B.O. quotes written in block letters. I've seen this sort of thing before. . .in communist China when I taught English there in 1990.

Seriously, can you even begin to imagine the hell the Bush White House would have caught had it suggested such a thing?!

Tony Blair: pro-life?

Former British Prime Minister and recent Catholic convert, Tony Blair gave an interview to Zenit. He was asked about his reasons for converting to the Church. . .

Blair praised Benedict XVI's encyclical Caritas in Veritate, saying it should be "read and re-read."

He particularly highlighted the Pope's affirmation that "the Christian religion and other religions can make their contribution to development only if God finds a place in the public sphere, with specific reference to the cultural, social, economic and especially the political dimension."

"Personally, I share completely what the Pope writes in the encyclical," Blair added.

I wonder if Blair has actually read Caritas in veritate. Does he agree with the following paragraph from the encyclical?

In vitro fertilization, embryo research, the possibility of manufacturing clones and human hybrids: all this is now emerging and being promoted in today's highly disillusioned culture, which believes it has mastered every mystery, because the origin of life is now within our grasp. Here we see the clearest expression of technology's supremacy. In this type of culture, the conscience is simply invited to take note of technological possibilities. Yet we must not underestimate the disturbing scenarios that threaten our future, or the powerful new instruments that the “culture of death” has at its disposal. To the tragic and widespread scourge of abortion we may well have to add in the future — indeed it is already surreptiously present — the systematic eugenic programming of births (75).

Does the former PM now believe that abortion is a "tragic and widespread scourge" foisted on the British people by the "culture of death" he helped to create?

I certainly hope so. Otherwise, his claim to agree with the Holy Father's teaching in CV is somewhat suspect.

On celibacy and being a good Catholic

During my recent vacation in Mississippi, visiting family and dodging those @#$% beer-swilling squirrels, my mom asked me to come by the bank where she works to autograph copies of my prayer book purchased by her co-workers. I donned Ye Ole Habit and dutifully took up the task.

The citizens of Byhalia, MS have never seen a Dominican in habit. Most of these good folks are Baptists, Pentecostals, Church of Christ, etc. I've heard rumors that there are a few Catholics holding up somewhere on the other side of the railroad tracks, but I've never seen them. Needless to say, my appearance at the bank in habit gave rise to lots of questions. . .not to mention quite a few incredulous stares.

The question I get most often from non-Catholic Christians is: why can't you get married? True to form, this question popped up while I sat chatting with some of my mom's co-workers in the break room. Marriage is such a normal part of everyday life for most people that its absence causes quite a vacuum in their worldview. Why would anyone not get married if they could? Adding to this confusion is the unbending requirement that Catholic clergy and religious remain unmarried! It's not that we can't find someone to marry. . .we are actually forbidden to marry. This is beyond bizarre. . .so bizarre, in fact, that it must be both explained and defended.

Rather than give these women a history lesson or a theological lecture, I told them about my life as a celibate man. How celibacy frees me. How celibacy helps me grow in holiness. How I am pushed to a broader intimacy by not having to focus my love and attention on one person. And how all of these allow me to serve the Church better. Oddly enough, this all made perfect sense to them.

Here's what I didn't tell them: being a priest is the only way I can be a good Catholic. My best friend is a philosopher of astonishing intellect and insight. He knows exactly the right question to ask when I need clarity. Before I entered the Order in 1999, he asked me: "Would you be a Catholic if you couldn't be a priest?" Without a moment's hesitation, I answered, "No." That response stunned me. No? What does that mean? At first I thought it meant that I wanted to be a priest more than I wanted to be a Catholic. If priesthood were not an option, then I would simply try something else. Maybe Zen Buddhism or Unitarianism. This disturbed me b/c it seemed like my interest in Catholicism was defined by my desire to be a priest. That can't be right. Surely, being Catholic is more fundamental to me than being a priest.

Though still a "baby priest," I have come to understand that the only way I can be a good Catholic is to be a priest, and more specifically, a Dominican friar. If I am called by God to the Catholic Church, then everything I am is called. The vocation to priesthood is part and parcel of who I am as a person. Being a priest is the means through which I cooperate with God's grace and perfect my nature by participating in the Divine Life. The only way for me to grow in holiness is to grow as a Dominican priest and friar. In a very real sense, leaving the Order and/or the priesthood would be a sin for me--an act of disobedience.

For me, celibacy is the least onerous of the evangelical counsels. Not having ready access to money for what I want is frustrating, but my needs are met with generosity. However, sometimes I long for a place of my own and a normal job. Obedience is very difficult b/c I am grossly stubborn. Mama Becky says I am "bull-headed." Exactly. Just ask any of the friars! By comparison, celibacy has been easy. As a gregarious introvert, spending time in solitude is refreshing for me. I can be outgoing and animated--what preacher/teacher doesn't get energy from a responsive congregation or class full of students? But time spent with others can be exhausting. The focus required to stay in the conversation is tremendous. I often think of Captain Kirk yelling at Scotty: "Dammit man, we need more power to break free of the gravity well!" Can you see how this attitude would be disastrous for a marriage? OY!

Just as the rules of formal verse free the poet to write what he would never write without them, the vows free a religious to be the person he would never otherwise be. I think it was Chesterton who noted that the rules and regulations of the Catholic faith do not give us a prison yard but a garden. The walls of the Church do not fence in what matters; they fence out what doesn't.

Petulant clamoring for glamor (repost)

[NB. This is a repost of a homily from Advent 2006. The gospel in this homily is Matthew's rendering of Luke's gospel reading for today. Minor edits made.]

2nd Week Advent (F): Isaiah 48.17-19 and Matthew 11.16-19
Fr. Philip N. Powell, OP
Church of the Incarnation, U.D.

We demand that the Pope change the rules on the use of artificial birth control. He does and then we shout for changes in gender exclusion in marriage. The Pope allows gay marriages and we shout for women priests. The Pope allows women priests and we start protesting for gender equity in the College of Cardinals. The Pope gives us 50/50 male to female in the College and we shout for his resignation b/c he is so unresponsive to the voice of the people! Or maybe b/c he’s turned soft…

This is the reward of those who play to the crowd, hoping, in vain, that the crowd can be persuaded or lead or bought off to give its allegiance to the truth. Not likely. Jesus makes this very point this morning: “Your generation is like a bunch of kids playing in the street. You whine when we don’t dance to your favorite music and you whine when we don’t cry along with your funeral dirges. You call John the Baptist demon possessed b/c he doesn’t eat or drink. And I come among you, eating and drinking and you call me a glutton and drunkard.” Jesus is frustrated b/c he’s having to confront again and again the invincible ignorance of the crowds who clamor for glamor, that is, crowds who are following him and gathering about him who want to be see the miraculous done for their amusement. Some will believe, some will remain unbelieving, and most will tag along to see the show, perhaps hoping that something of Jesus’ healing power will pour over and travel to visit their ailments. They were there and we are here.

To what shall we compare this generation? Hyperactive rabbits? A computer with hundreds of lines running in and out? A cyborg with technology stuck in every hole? Needy children on too much sugar? We seem to climb about, swinging away, growing and eating, but left deeply hungry and thirsty in the absence of the Divine. I mean to say that God is always here with us, of course, but that his presence to us is spiritually fruitful only when we invoke His name, go get His gifts to us, and use them honorably in service to others. This generation—yours, mine, or the ones to come—best honor Christ by following his Way; forget the manipulation and craft; we can best use his grace by putting it in front of us to clear our path to Him, to open the Way, to allow His wisdom to be vindicated in us by wisdom’s good works.

The children in the market are petulant, proud, and probably a bit bored. They play their music for reaction, for reflection, or maybe just plain ole for fun. And so too the crowds. They gathered around Jesus for all sorts of reasons. Some pure. Some private. And some for simple delectation. Why do we gather around Jesus in 2006? What draws us to him? Surely he radiates power and we are always ready to vibrate at that hum. Is it his life-philosophy: personal sacrifice for public good? How about his teachings on peace or marriage or eternal life? Do we gather to be seen? To be in control, in charge? To be attention-seeking servants? How ready are you to serve w/o recognition?

Perhaps we do well to keep the words of Isaiah firmly in mind: “I, the Lord, your God, teach you what is for your good, and lead you on the way you should go.” Ministry is God’s work. You and I are the subcontractors; we’re the hired help. Apparently, we work for a glutton, a drunkard, and a friend of tax collectors and sinners. Not company we can boast about. But this is the company that will see our souls before the Throne of the Most High.

If divine wisdom is vindicated by her works, then rank foolishness is celebrated by our pretensions: “if you would hearken to my commandments, your prosperity would be like a river…”

15 September 2009

US Condemned for attack on Pakistan

NB. This is a parody from The Onion, i.e. it's funny.


U.S. Condemned For Pre-Emptive Use Of Hillary Clinton Against Pakistan

Catholics & Evolution (UPDATED)

A question. . .

Please comment on how the Church deals with evolution.

A very quick response*: As far as I know, there are no magisterial documents that address evolution per se. Pope John Paul II caused a stir when he (correctly) distinguished between the use of evolution as a theory** about biological development and its use as a philosophical system. In effect, he argued that Catholics are free to understand the development of the human species as a process of evolution, but that an analogous application to philosophical, political, or theological questions is off-limits. This makes sense given that evolutionists often jump from "humans evolved over time" to "there is no Creator" or "there is no such thing as a soul." Social reformers have used evolutionary theory to propose all sorts of dangerous political ideas that have nothing to do with how humans developed/evolved biologically. Also, current attempts to explain human behavior in terms of "genetic survival" tell us nothing about why we are here in the first place. The only proper scientific answer to the question "why are we here?' is: we can't tell you.

UPDATE: Consider this book, Creation and Evolution: A Conference with Pope Benedict XVI. I have to warn you--the talks can get very technical.

Several points to keep in mind:

1). There is no single, comprehensive scientific theory about evolution. The broadly construed notion of evolution is actually made up of many other "smaller theories" that purport to describe and explain fossil evidence and biological diversity. Get ten evolutionists in a room and you will have one hundred theories about how it all happens.

2). What almost all evolutionists agree on is that their theories attempt to describe and explain how an already existing species evolves over time. Evolution as a scientific theory does not and cannot tell us why anything exists in the first place.

3). Historically, Christian opposition to evolutionary theory is often based on a literal, fundamentalist interpretation of the creation story in Genesis. Since St. Augustine, the Church has taken this account of creation to be metaphorical in its details but nonetheless true in its central claim: we are creatures of a loving Creator. Evolutionary theory does not and cannot tell us anything about God or His activity in His creation.

4). As a way of describing and explaining the fossil record and contemporary observations about biological development, evolutionary theory is good science, and as such, it tells the truth about biological entities and processes. Aquinas teaches us that truth has a single source: Truth Himself. If evolutionary theory accurately describes and explains the physical evidence available to us, then it is true and cannot contradict the faith.

5). Some evolutionists (cf. Dawkins) go well beyond the biological theory and make philosophical, political, and theological claims that do not follow from the theory itself. The key is to keep evolutionists honest by insisting that they do what they claim to do best: tell us about how biological entities develop over time. Out of their theory alone they have nothing to say about political, spiritual, or religious issues. Of course, evolutionists can hold any opinions that strike their fancy. But these opinions are not given scientific weight simply because they are held by scientists.

6). In modern/contemporary western culture science is to presumed to be the final arbiter of truth. Insofar as science describes and explains the physical world, this is largely true. However, human experience entails far more than the merely physical. Science can tell us how the sun shines. It cannot tell us why. Science can tell us how the universe came to be. It cannot tell us why. When scientists presume to answers outside their methodical purview, they are playing at being philosophers and theologians. The same is true for philosophers and theologians who play at being scientists!

Bottom-line: as a theory about how biological entities develop/evolve over time given a particular environment, evolutionary theory is no threat to the Catholic faith. In fact, if evolutionary theory is true, it is made true by Truth Himself.

* I'm answering this "off the top of my head," i.e. I'm not researching the answer in any substantial way, just commenting informally.

** "Theory" here should not be taken in its commonly understood sense; i.e., a guess or speculation about. In the scientific world, "theory" is understood to be a global explanation of available evidence. The Laws of Thermodynamics are scientific theories insofar as they accurately describe and explain phenomena in the real world. They are not guesses.


Coffee Cup Browsing

Get all your ACORN-related news here. . .you won't find any of this in the MSM.

Despite her genetic origins in Shea the Shaggy, Lucy the Former Pagan Baby is quite cute.

Laughable: "Certainly Pope Benedict XVI is no fan. His first book as pontiff was Jesus of Nazareth and was seen as a corrective to Brown's heretical depiction of the savior." Yes, this rag is actually suggesting that the Supreme Pontiff of the Roman Catholic Church, the Successor to the Chair of Peter wrote a book about Jesus in order to refute the third-rate hack, Dan Brown. Simply. Unbelievable. I guess the Holy Father's follow-up to his first book will be a touted as a commentary on the philosophical implications of the Family Circus cartoons. Geez.

This is one reason the Vatican is currently conducting two investigations into women's religious life in the U.S.

Trouble for the Dems in 2010? Let's hope so. But this is good news to me only if the GOP gets its pro-life act together. They had eight years to get it right and didn't.

"Some enthusiasts claim that homeschooling is the Catholic approach to a child's education, but neither history nor the teaching of the Church supports this exclusivity." I am a Big Fan of homeschooling. Teaching at U.D. has put me in the classroom with many homeschooled students. They are extremely well-educated and motivated to learn. The stereotype of socially awkward and needy geeks is unfounded. Well, the geek part is true. . . ;-)

Soon-to-be "St. John Henry Newman" and all his works on-line.

Thomas Howard: "The myth sovereign in the old age was that everything means everything. The myth sovereign in the new is that nothing means anything."

14 September 2009

Obama gets it right

Giving credit where it is due: Obama condemns the murder of a pro-life activist. . .

Still waiting on Planned Parenthood and NARAL, however.

Why so muddled?

Reading back over Sunday's homily, I am struck by just how muddled it is. It took me a while to figure out that problem.

Quite apart from the fact that it is about three homilies in one, there is no voice to it. I'm not speaking to anyone. There is no audience for it, meaning I didn't compose the thing for a particular audience, a specific congregation. Even when I compose homilies that I never preach, there's an audience listening "behind the computer," or so I imagine.

Having been away from Normal Catholics (!) for so long, I can't hear you listening! :-) It's amazing how vital a component the audience really is to preaching.

What does having a clear audience in mind do for the preacher?

1). Real people have real problems that the gospel addresses.

2). Knowing that a homily will be heard by these people forces the preacher to deal with these problems.

3). Dealing with problems means clearly addressing the root of the problem and exposing folks to what the gospel says about a possible solution.

4). And even when there seems to be no pressing problems, there is always the need to encourage, inspire, teach, and maybe even admonish (just a little)--the preacher included.

5). For the preacher, having an audience clearly in mind also forces him to consider his own spiritual condition, his own state of grace before daring to open the Word to others.

6). Also, the preacher must be open to the inspiration of the Holy Spirit that moves through and with the whole Church. Every time I have tried to bend a homily to my will, it has failed. And so have I.

So, yesterday's homily was me preaching to me. I wonder what I learned? :-)

The Press: Inaccurate, Unfair, & Unaccountable



Americans are not being duped by the Old Media. . .we got their number! (H/T: PEW Research)

It's a lack of accountability. . .

13 September 2009

Nota bene. . .

I will celebrate a "private" Mass this afternoon in the priory chapel. The Mass has an intention already, but I will gladly offer other prayers as well. Leave a comment with your request. I won't publish them.

Also, please note that I have changed the shipping address on the WISH LIST back to Rome. I arrive back in the Eternal City on the morning of October 5th. Thank You notes will go out upon my return.

Fr. Philip, OP

"Fidelity with" NOT "Fidelity to"

[NB. I've been working on this homily for three days and it shows. Very muddled. I would not actually preach it. Too many leaps, too many untied strings of thought. Oh well. . .take what you can].

24th Sunday OT: Isa 50.5-9; Jas 2.14-18; Mark 8.27-35
Fr. Philip Neri Powell, OP
Holy Rosary Priory, Houston, TX

Do we reward those who speak to us clearly and openly? Do we thank them for their clarity and openness? If the American political scene at the moment is any indication, we not only fail to appreciate frank communication, we punish it with contempt, outrage, and demands for apology. It is extremely difficult to tell the truth and not come away beaten and bruised and quite possibly unemployed or prosecuted for a crime. The result? Those charged with leading us dodge, weave, duck, and bob for all they are worth and pray that no one catches them with solid left-hook or a hidden-camera expose. Of course, that our leaders might be punished for telling the truth should never be a reason to lie or muddle through. But the cost-benefit calculus of most politicians tells them to say as little as possible, say it as cryptically as possible, and be prepared to “clarify” if caught red-handed. Unfortunately, many of our Church leaders are not exempt from the same temptation to count costs and avoid controversy. In stark contrast to this, Mark tells us that Jesus, when teaching his disciples, does the unthinkable: he speaks openly. He tells the truth. Just as it is. And even he is rebuked for his candid, even audacious disclosure. Telling the truth is difficult. Hearing it told is even harder. Therefore, with the prophet, Isaiah, let us proclaim: “The Lord God opens my ear that I may hear; [. . .] The Lord God is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame.” There is no shame in asking God for help. In fact, if we are to listen to God at all, we must deny the self and become lost in holy obedience.

Humility demands that we acknowledge our limitations, that we freely confess our shortcomings, especially those that we have wrongly cultivated as virtues. There is no shame in admitting that we do not always have every answer. There is no shame in saying clearly and openly that we do not understand every question. What is shameful is playing at being God with our ears all the while securely plugged against hearing the truth. When we Know That We Know and refuse to listen, shame consumes us. We are burnt up even if we believe that the fire consuming us is the flame of righteousness calling others to our cause. Quick to rebuke those who speak the truth, we deny ourselves—again and again—every chance to meet Truth Himself. Surely, this is a disgrace for a people who have vowed themselves to live and breath the truth who is Christ Jesus.

But look how easy it is to be deceived. Jesus asks his friends, “Who do you say that I am?” Peter says, “You are the Christ.” Immediately, Jesus begins revealing to them his fate, “that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days.” Peter, the very one who only moments ago confesses the truth of who Jesus is, takes his teacher aside and rebukes him—for candor! We know how this scene ends. Jesus says to Peter, “Get behind me, Satan. You are thinking not as God does, but as men do.” Christ puts Peter to shame for his failure to listen to God's truth. Peter would deny God's plan for salvation before he allows his love for Jesus to be denied him by their enemies. His sin is not a lack of love for his teacher. His sin is to refuse self-denial. At a crucial moment in his apostolic training, Peter refuses to deny himself; he will not place Christ on the cross because doing so would take his beloved master from him. He cannot let Jesus go to Jerusalem. He cannot bear to let him be betrayed. He cannot tolerate what their enemies will do to his friend. For this betrayal, Jesus names his principal student and friend, “Satan.” Denier, Deceiver, Enemy.

Who among us now has not played “Satan” at some point along the Way, thinking as men do rather than as God does? Here we arrive at an apparent contradiction. Earlier I said that we fail to live and breath our baptismal vows when stubbornly refuse to listen to the truth and we play at being all-knowing gods. We bring shame upon ourselves even if we do not see it. Yet, Jesus rebukes Peter for not thinking as God does. How do we remain humble in the face of our limited, creaturely knowledge and at the same time think as God does? Obviously, we cannot think as God does because we are not God. In fact, God does not think at all. God is Thought; that is, God is not a being that thinks—He is Thinking. The best we can do is participate imperfectly in the One Who Thinks, participate to the degree that each of us is capable of doing so. This means that each of us—in varying degrees—sees and hears a silver of the Truth, just a portion of the whole. Thus, listening to one another is more than just a matter of practicality; it is a moral imperative. I dare say: it is a matter of our salvation, our work to grow in holiness.

The English theologian, Nicholas Lash,* writing about the classical debate between faith and reason, has proposed a provocative distinction: “There is no one thing called 'faith,' and no one thing called 'reason,' and the 'habits of the mind,' or mental practices [. . .] we do better not to speak, not of the relations between 'faith' and 'reason,' but rather of the relations between 'believing' and 'reasoning' [. . .].” At first glance, this distinction may seem too subtle, too gentle to make a difference in how we seek out the truth and speak it, if found. What is the difference between faith and believing, between reason and reasoning? To possess faith, to have reason implies that we hold a thing, something whole and wholly knowable. Believers, secure in their possession of faith, know what they believe. Those who hold reason as a foil against belief, also quite secure in their possession of imperturbable reason, know what they think. Believing and reasoning do not undermine faith and reason; rather, they extend the ability of the believer and the reasoner to search more deeply into uncharted territory. What we believe and what we think provide the grounding anchor, a weight to counter the pull of cyclical, intellectual tides. Lash goes on to note that some might see his distinction as permission to believe “this, that, or the other.” He writes, “On the contrary, I would wholeheartedly endorse the traditional insistence on the fidelity faith requires [. . .] even to the shedding of blood, in martyrdom.” Clearly, believing does not oppose the faith anymore than reasoning sets itself against reason. What we have is the difference between “having faith” and “working with faith,” the difference between “having reason” and “working with reason.”

Let Peter's rebuke of Jesus' freely spoken prophecy be our example. Can we say that Peter lacks faith? Is he lacking in reason? Surely, we can say that he is believing and reasoning even as he rebukes Jesus. He believes that Jesus is the promised Christ. After hearing Jesus describe his fate at the hands of his enemies, Peters reasons that it would be better for Jesus not to go to Jerusalem. And why shouldn't he reason so?! Peter loves Jesus and does not want to see him killed. If this is true, then why does Jesus rebuke Peter, naming him “Satan”? Peter is not listening; he's hearing, but he is not listening. Peter's faith has failed him in a crucial way: he has taken his fidelity to Jesus and made it an idol. From his faith, he has carved an idol of Christ that cannot do what Christ came to do. Horrified at the prospect of his seeing his faith upended, Peter moves to prop up his idol, thinking as men do and not as God does. Jesus teaches Peter and the other disciples how to move from Faith to Believing, from fidelity to to fidelity with: deny yourself. There is no other way to believing.

To deny oneself is to lose oneself in God. If I am truly lost in God, then there can be no “I” who is faithful to God. God is faithfulness. Wholly lost in Him, I am faithful with Him rather than to Him. Of course, being a limited creature, the degree to which I am lost in Him is measurable by my obedience, my eagerness to listen to Him and beg Him for clarity. Like Isaiah, I must pray for my ears to be opened. The more I shed Faith as a possession and embrace being faithful with God, the more I come to think as God does. Obedience's clarity rings purer in a soul lost in faithfulness with our Lord. Lash argues that fidelity with God, even to martyrdom, is a virtue Christians must cultivate. Jesus says, “For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it.”

Jesus speaks freely to his disciples. Without fear, without calculation, he tells them the truth: he will be persecuted and killed for the salvation of the world. No idol of faith can accomplish this. Nor will reason heal our injuries. Only self-denial, the surrender of self to God, can bring us to the necessary fidelity, the sort and degree of believing that loses us wholly within God's own faithfulness to us. We may begin, as Peter does, being faithful to Christ. But if we will follow him to Jerusalem, we must come to be faithful with him. . .as he is faithful with us, right up to an agonizing death on a cross.

*Lash, Nicholas. “Thinking, Attending, Praying.” In Philosophers and God: At the Frontiers of Faith and Reason, ed. John Cornwell and Michael McGhee, Continuum, 2009, 39-49.