With Dominic at Santa Sabina

Fr. Benedict, OP; Fr. Michael, OP; three young men from Notre Dame, and I went to Santa Sabina this morning. FYI: Santa Sabina is the "motherhouse" of the Dominican Order, i.e. the curia of the Order, including the Master, lives there.

We toured the basilica--even got a chance to go into the old Imperial Roman ruins and the leftovers of Isis' temple underneath the Church! We met a wonderful group of Peruvian Dominican sisters.

The highlight: we celebrated Mass in St. Dominic's cell. I offered my Mass for the benefactors of the Order and especially for my Book Benefactors! You know who you are. . .

Fr. Philip

More Condom Lies

Diogenes gets it right...again!

Simon says, The Pope distorts science

[. . .]

Some of us can remember when AIDS was not yet a problem, back when the public health game was to get all young women on the Pill -- ostensibly to reduce pregnancy, in reality to justify the emancipated sexuality of the advocates. In that period Science (i.e., spectacled men in white lab coats grasping Erlenmeyer flasks) was droning on about the high failure rate of the condom. Condoms were ridiculed by public health advocates as a crude backwoodsy expedient that only the naive or the unscrupulous would employ. Has the science changed in the meantime? No, only the terms of flattering the People Who Count.

Take a look at the persons who really care, as opposed to persons for whom "caring" is an ideological posture. Mother Teresa's nuns have been running AIDS hospices in Manhattan, San Francisco, and elsewhere since the 1980s. The caregivers are nuns who come mostly from third world backgrounds; their patients come mostly from first world cities. The nuns are chaste and healthy; yet it's their patients, not they, who came of age surrounded by free condoms, sex ed, and the full force of the public health propaganda machine. If the Lancet were right it should be the other way around: the little sisters would be wasting on the cots and the Manhattanites would be tending to them. Can't help but think that what the Lancet calls the "Pope's error" is a very felix culpa.

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Reiki: Not Science, Not Christian

Glance around many of the Catholic retreat centers in the U.S. and you won't find a cross, a crucifix, a rosary, or even a tabernacle. What you will find is a labyrinth, dream-catchers, Mother-Goddess statues, and a Reiki room. What is Reiki? Well, for the most part, among disaffected (i.e., "bored Baby-boomers") U.S. religious, it's the latest Let's Use Anything But the Prayer of the Roman Church liturgical craze.

The following document (excerpted) was issued today by the USCCB's committee on doctrine. It directly condemns the practice of Reiki in Catholic facilities.

Let the temper tantrums begin!

GUIDELINES FOR EVALUATING REIKI AS AN ALTERNATIVE THERAPY
Committee on DoctrineUnited States Conference of Catholic Bishops

A) The Origins and Basic Characteristics of Reiki

4. Reiki is a technique of healing that was invented in Japan in the late 1800s by Mikao Usui, who was studying Buddhist texts. According to Reiki teaching, illness is caused by some kind of disruption or imbalance in one's "life energy." A Reiki practitioner effects healing by placing his or her hands in certain positions on the patient's body in order to facilitate the flow of Reiki, the "universal life energy," from the Reiki practitioner to the patient. There are numerous designated hand positions for addressing different problems. Reiki proponents assert that the practitioner is not the source of the healing energy, but merely a channel for it. To become a Reiki practitioner, one must receive an "initiation" or "attunement" from a Reiki Master. This ceremony makes one "attuned" to the "universal life energy" and enables one to serve as a conduit for it. There are said to be three different levels of attunement (some teach that there are four). At the higher levels, one can allegedly channel Reiki energy and effect healings at a distance, without physical contact.

B) Reiki as a Natural Means of Healing

5. Although Reiki proponents seem to agree that Reiki does not represent a religion of its own, but a technique that may be utilized by people from many religious traditions, it does have several aspects of a religion. Reiki is frequently described as a "spiritual" kind of healing as opposed to the common medical procedures of healing using physical means. Much of the literature on Reiki is filled with references to God, the Goddess, the "divine healing power," and the "divine mind." The life force energy is described as being directed by God, the "Higher Intelligence," or the "divine consciousness." Likewise, the various "attunements" which the Reiki practitioner receives from a Reiki Master are accomplished through "sacred ceremonies" that involve the manifestation and contemplation of certain "sacred symbols" (which have traditionally been kept secret by Reiki Masters). Furthermore, Reiki is frequently described as a "way of living," with a list of five "Reiki Precepts" stipulating proper ethical conduct.

C) Reiki and the Healing Power of Christ

8. Some people have attempted to identify Reiki with the divine healing known to Christians. They are mistaken. The radical difference can be immediately seen in the fact that for the Reiki practitioner the healing power is at human disposal. Some teachers want to avoid this implication and argue that it is not the Reiki practitioner personally who effects the healing, but the Reiki energy directed by the divine consciousness. Nevertheless, the fact remains that for Christians the access to divine healing is by prayer to Christ as Lord and Savior, while the essence of Reiki is not a prayer but a technique that is passed down from the "Reiki Master" to the pupil, a technique that once mastered will reliably produce the anticipated results. Some practitioners attempt to Christianize Reiki by adding a prayer to Christ, but this does not affect the essential nature of Reiki. For these reasons, Reiki and other similar therapeutic techniques cannot be identified with what Christians call healing by divine grace.

9. The difference between what Christians recognize as healing by divine grace and Reiki therapy is also evident in the basic terms used by Reiki proponents to describe what happens in Reiki therapy, particularly that of "universal life energy." Neither the Scriptures nor the Christian tradition as a whole speak of the natural world as based on "universal life energy" that is subject to manipulation by the natural human power of thought and will. In fact, this worldview has its origins in eastern religions and has a certain monist and pantheistic character, in that distinctions among self, world, and God tend to fall away. We have already seen that Reiki practitioners are unable to differentiate clearly between divine healing power and power that is at human disposal.

III. CONCLUSION

10. Reiki therapy finds no support either in the findings of natural science or in Christian belief. For a Catholic to believe in Reiki therapy presents insoluble problems. In terms of caring for one's physical health or the physical health of others, to employ a technique that has no scientific support (or even plausibility) is generally not prudent.

11. In terms of caring for one's spiritual health, there are important dangers. To use Reiki one would have to accept at least in an implicit way central elements of the worldview that undergirds Reiki theory, elements that belong neither to Christian faith nor to natural science. Without justification either from Christian faith or natural science, however, a Catholic who puts his or her trust in Reiki would be operating in the realm of superstition, the no-man's-land that is neither faith nor science. Superstition corrupts one's worship of God by turning one's religious feeling and practice in a false direction. While sometimes people fall into superstition through ignorance, it is the responsibility of all who teach in the name of the Church to eliminate such ignorance as much as possible.

12. Since Reiki therapy is not compatible with either Christian teaching or scientific evidence, it would be inappropriate for Catholic institutions, such as Catholic health care facilities and retreat centers, or persons representing the Church, such as Catholic chaplains, to promote or to provide support for Reiki therapy.

Most Rev. William E. Lori (Chairman)
Most Rev. John C. Nienstedt
Most Rev. Leonard P. Blair
Most Rev. Arthur J. Serratelli
Most Rev. José H. Gomez
Most Rev. Allen H. Vigneron
Most Rev. Robert J. McManus
Most Rev. Donald W. Wuerl

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Two Summer classes at U.D.

I am teaching two second term summer courses at the University of Dallas: the sophomore core course, Western Theological Tradition, and a senior seminar in English, American Literature.

Reading list for American Lit.:

Twain, M. Huckleberry Finn
Hawthorne, N. The Scarlet Letter
Melville, H. Bartleby the Scrivner
Faulkner, Wm. As I Lay Dying
O’Connor, F. The Complete Stories
McCarthy, C. The Road
Poetry packet

Western Theological Tradition:

Augustine. The Essential Augustine (anthology of Augustine's work)
Davis, L. The First Seven Ecumenical Councils (325-787)
Hillerbrand, H. J. The Protestant Reformation (anthology of major Protestant theologians)
Pegis, A. Introduction to Thomas Aquinas (selections from the Summa theologiae)
Richardson, C. Early Christian Fathers (anthology of Patristic writings)
Second Vatican Council, Dei Verbum & Lumen Gentium

Being/Not-being: there is no question

4th Sunday of Lent: 2 Chr 36.14-16, 19-23; Eph 2.4-10; Jn 3.14-21
Fr. Philip Neri Powell, OP
Convento SS. Domenico e Sisto, Roma

Have you given much thought to the difference it would make in your self-understanding if you chose to believe that you are a cosmic accident rather than a created being? Assuming, of course, that you think of yourself as a creature—a wholly made person, made by a Maker—a creature gifted with not only biological life but an immortal soul made for life eternal; assuming you think of yourself in this way, how different would your life be if you decided this afternoon to believe that you are nothing more than the fortunate consequence of cosmic circumstance, an admittedly freakish development wrought from chance chemical reactions, advantageous climatic conditions, aggressive genetic survival, and the heir to all the fortunes an opposable thumb gives this world’s more advanced primates? Would you think, for instance, that this world, this universe needs you? Needs us? Would we have any reason at all to believe that we are any more necessary to the other biological accidents of this planet than if we believe ourselves to be creatures made for a purpose? I would say, we would have less reason to believe ourselves necessary, fewer good reasons for thinking ourselves particularly important. Accidents are accidents; by definition, random clashes of things tossed at one another by chance in circumstance. If you don’t think of yourself as an accident, what difference does it make to you then to read Paul writing to the Ephesians: “. . .we are [God’s] handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them”?

The great German poet, Rainer M. Rilke, in what is arguably the greatest modern elegy, the “Ninth Elegy” of his Dunio Elegies, asks my question this way: “Why, if this interval of being can be spent serenely/in the form of a laurel[…]: why then/have to be human—and, escaping from fate,/keeping longing for fate?...” His question is not an easy one; however, rather pointedly, Rilke is asking: since we have escaped fate by being human—our human choices design our futures not fate—, why continue to long for fate, for destiny? Why do we yearn for a purpose, a story already written out for us? He says, “Oh not because happiness exists,/[…]But because truly being here is so much; because everything here/apparently needs us, this fleeting world, which in some strange way/keeps calling to us. Us, the most fleeting of all.” Fleeting though we are, we are gifted with the use of words. Rilke argues that the ungifted things of this world need us to say the unsayable, to name those things that cannot name themselves, and not only name them but praise them as well, and in praising them, change them: “[…] transient,/they look to us for deliverance: us, the most transient of all./They want us to change them, utterly, in our invisible heart,/within—oh endlessly—within us! Whoever we may be at last.” Whoever we may be at last. . .

Who are we, at last? Paul says that we are God’s handiwork. This is who we are now and at last. Rilke tells us that “truly being here is so much.” And he is right. Truly being is so much. Too much, perhaps. Just being here is overwhelming—even as rational animals crafted to live immortally and knowing it to be so—simply being so, no more than being so, just this one thing right now, this can be too much. Forget doing. Forget thinking. Forget past and future. Just being exactly who and what we are—just being this here—can be too much. Being God’s handiwork, being made, created in Christ Jesus. . .each one of us composed, molded, drawn, built; from nothing, generated and blessed with breath and memory and intellect and will. And why? Why are we made? To name our inanimate cousins in creation? No. To take them into ourselves and change them? No. To propagate our DNA like herd animals, breeding like livestock? No. None of these is too much. None of these is truly being. Why, then?

Paul writes, “God, who is rich in mercy, because of the great love he had for us [. . .] brought us to life with Christ [. . .] that in the ages to come He might show the immeasurable riches of his grace in his kindness to us in Christ Jesus.” We were brought to life in Christ so that our Father might show us His infinite kindness through Christ. We were created in love for no other reason than to be loved. And we know that are loved by Love Himself when He shows us “the immeasurable riches of his grace in kindness…” The oft-repeated and much-loved gospel reading says this perfectly: “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.” The ultimate demonstration of the Father’s infinite mercy, His immeasurable kindness. . .is His Son dying on a cross—a death that gave us birth to a new life in Christ. Prophecy and history meet to fulfill God’s will. That was no accident, no random clash of free-floating events!

So, if you don’t think of yourself as an accident, what difference does it make to you then that you are a creature created in love by Love? At the very least, you must think of yourself as the recipient of a divine gift; not only life itself, but every good thing that can given to one who lives faithfully in Christ. Read Paul again: “. . .we are [God’s] handiwork, created in Christ Jesus FOR the good works that God has prepared in advance, THAT we should live in them.” We are creatures created for the good works of Christ so that we should live in these good works. Do you live in the good works of Christ? If you do, then you do not live an accidental life, a life of chance, but rather a life of truth, as Jesus teaches us, “…whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.” Live in the good works of Christ, do these same good works, and your good works are seen as holy works done by God’s will.

Notice, however, what happens when someone begins to think of himself as the product of random processes. Paul says that we are created in Christ Jesus to live in his good works. But if you hold that you are a product rather than a creature, then you will not acknowledge Christ or the good works you were created to use and imitate. Jesus says, “Whoever believes in [Christ] will not be condemned, but whoever does not believe has already been condemned…” Already been condemned. How so? Random products of natural processes have no purpose, no end. Random products are not good, true, or beautiful. They just are. They cannot truly be as beings loved by a Lover. For them, there is no Lover. No love. Random products can feel passion, think rational thoughts, enjoy art, literature, and music. But can they do truly Good Things if they will not acknowledge they are the handiwork of Goodness Himself? To what—beyond their chanced, mechanical lives—does the true, the good, and the beautiful refer? What can love be but the pre-determined firing of neurons in the proper sequence to produce the physiological effect most often labeled “love”? Is this condemnation? Yes, of a sort. Life in Christ is life lived knowing you are living out a divinely-gifted purpose. Life without Christ is life lived knowing you are living until your body parts fail you—a very limited warranty indeed.

We can end with Rilke. . .knowing that we are creatures who “live and move and have our being” in God Himself, our God “who is rich in mercy [and] brought us to life with Christ,” knowing we are not products but sons and daughters, we can shout with Rilke: “Look, I am living. On what? Neither childhood nor future/grows any smaller. . . .Superabundant being/wells up in my heart.”


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Homily Coming Soon!

Yes, there is a Sunday homily in the pipeline. . .it got weird, so some revision was necessary. . .and it is still a little strange.

New Faith + Science posts

Three new posts at my faith + science blog: suppl(e)mental.

Check 'em out!

Questions about habits (Updated)

[NB. Thank you all for the great comments on this post! I believe that my initial assertion--habit-wearing can stir conversation and controversy!--has proven to be true. I remember one thing my novice master told us the first time we met in a novice chapter, "Brothers, we can wear the habit as a weapon--to intimidate, to segregate, to hide. We can also refuse to wear the habit, and this too can be a weapon--to intimidate, to segregate, to hide. The habit can be made into a costume to hide who you are. It can be an outfit to accessorize. It can be a symbol of power and authority you do not rightfully have. It can also be a sign of your preaching." In my mind, "to wear or not to wear" is not the question. The question is: what is the Dominican habit to a Dominican?]

If you want to start an argument among Dominican friars you could not do it more quickly than to ask: "So, why don't you guys wear your habits all the time?" The next sound you will hear is the room exploding.

My first argument as a Dominican--during the pre-novitiate retreat, no less!--was about when and how often we should wear the habit. My first yelling match in the novitiate was over the habit. My first challenge to authority in the Order was about wearing the habit to class at our Dominican owned and operated school of theology (that's right, we were forbidden to wear our habit at our own school!). I've turned down teaching opportunities at Catholic schools where wearing the habit would be discouraged.

You might think then that I am almost never out of the habit. You'd be wrong. I spend most of my day in shorts and a tee-shirt. I go out shopping in street clothes. I travel in civvies. Generally speaking, I wear the habit here in Rome on three occasions: to class, to ministry, to liturgical celebrations (and when you consider that I am almost always doing one of these or all three, I'm in-habited more often than not). I have worn it to show visitors around town. And to dinner if someone is treating me.

Religious habits in Rome are like cats in the forum--many and variously colored. The white Dominican habit is very striking. Add the black cappa and you have what we like to call "The Cadillac of Habits." I'm told that we Dominicans must always wear the black part of our habit when walking around in Rome. Apparently, only the Holy Father may wear white in urbe. I've never seen this written down anywhere, but some of the friars insist on it and others dismiss it. The Norbetines and one other male religious group in Rome have habits almost identical to ours. Some of the African sisters' groups have bright pink habits. Some have a deep indigo. Others a pale yellow. The strangest habit I've ever seen belongs to the Heralds of the Gospel. These guys look like knights w/o their armor!

So, why not wear the habit all the time? There are many practical reasons: 1) it's white, so it gets very dirty, very quickly; 2) it's not the most utilitarian garb--lots of flowing material makes working in libraries, etc. difficult; 3) it's hot, sometimes very hot depending on the material. None of these alone nor all of them together are perfect reasons not to wear the habit all the time. More like a list of excuses, really. Sometimes wearing the habit draws the wrong kind of attention--anti-clerical types, religious nuts (and I mean the dangerous, mentally unstable types), people wanting to convert you, people demanding apologies for the abuse heaped upon them by Sr. Mary of the Five Wounds when they were in third grade, etc. However, you also get positive attention as well--kind comments about being a priest, requests for blessings and prayers, sometimes a quick confession, often simple questions about something Catholic in the news.

For the OP's there are no hard and fast rules for wearing the habit. I've noticed that among some of the European friars, the habit is pretty much dead. Here at the Angelicum, OP students and profs wear them to class. We wear them to meals and prayer. I often see the younger friars leaving the university in habit. Sometimes I will see a friar in the cloister hallway wearing just the tunic and belt, indicating to me that he's in habit while in his room. I've even seen friars coming out of the bathroom in full kit! That's dedication right there.

Some wear the habit as a sign of consecration. Others because it is a way to maintain poverty. Many because they need the reminder that they are religious. And even a few as a form of obedience. There may be one or two in the Order who wear it for all these reasons. There are some who refuse to wear the habit because they see it as a medieval garb inappropriate for the 21st century. The habit is a sign of male authority. The habit encourages clericalism. The habit is weapon, a shield, a barrier, a mask, an obstacle. It's too monastic. I've heard otherwise perfectly sane and highly intelligent OP's say all of these things. Fortunately, these friars are in a tiny, tiny (and shrinking) minority.

Now, watch the combox fill up with OP arguments!


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Seminarians: do NOT be bullied! (Updated)

[NB. Mar 30: Again, thanks so much for the informative comments in the combox. I am delighted to hear that the CPE has not always been an odious task for seminarians. I still maintain that our American bishops need to re-evaluate and reform the CPE process for Catholic seminarians so that the unique character of the priestly charism is honored and developed. Though CPE programs have tempered their more abusive practices in recent years, the focus is still too narrowly placed on the therapeutic restructuring of the student's fundamental belief system to accord with mainstream-liberal Protestant norms for counts as ministry to the sick. IOW, too often Catholic seminarians are pressured to hold and practice an essentially anti-sacramental view of ministry to the sick and dying. Why? Because the Catholic sacramental system requires ordained priests to be licit and valid and mainstream-liberal Protestant theology/eccesial politics (both deeply committed to secular-feminist ideology) abhor the all-male, celibate Catholic priesthood.]

[NB. Mar 20: Re-reading this post I am a little nervous about the tone. . .I wrote it under the influence of Polaramine--an Italian OTC version of Benadryl--and a nasty head cold. However, I'm not going to change it. What's said needed to be said. I would encourage those who have had good CPE experiences to leave comments. A little balance to my negative experience couldn't hurt!]

__________________________________________________________

This post is intended to incite a rebellion.

I want to encourage and embolden any seminarian--diocesan or religious--who is being forced to complete a course in Clinical Pastoral Education to decide here and now to resist the indoctrination and ideological brainwashing that the Liberal Prot CPE process encourages.

You will be required to complete one summer of this ridiculous zombification. You have no choice. Go in fighting. Wear your habit. Wear your clerical garb. Insist on being authentically, fully, faithfully Catholic. Don't let the moonbat sisters or the Prot "ministers" or the "social justice" priests warp your dedication to the Church's mission to teach and preach the gospel.

During my horrific summer of CPE I was told many times by hospital chaplains that hospital chaplains are the "misfit toys" of the Church. They are the rejects of their denominations. This doesn't mean that they are bad people or bad Christians. But it does mean that they are unfit to form the hearts and minds of Catholic seminarians.

Let's be absolutely clear here: Clinical Pastoral Education is nothing more than a systematic "weeding out" of orthodox seminarians through a process of enforced radical leftist indoctrination. I survived b/c I was 37 years old and had years of working in mental health institutions under my belt. I was able to manipulate the system using the rhetoric and strategy of victimization that seemed to garner the attention of the administration. In other words, I knew how to position myself as the underdog in a system dominated by radical leftist queer/liberationists supervisors. They didn't dare push me into a corner. I knew the system too well. In fact, at the end of my ordeal, I received an apology from the director of chaplaincy services and a glowing CPE report. Anything less would have resulted in a lengthy and detailed report from me to Archbishop Rigali.

To the seminarians who are embarking on CPE: do NOT let these people intimidate you or in any way dissuade you from being fully, authentically Catholic. Listen. Learn. Take what you will. But DEMAND that your Catholic identity be respected. DEMAND that your understanding of your priestly vocation be respected. Do NOT let these people bully you. If they try, call them out. Tell them to stop bullying you. Report them to your bishop. Keep detailed records. Names, dates, times, quotes. I wish I had done this. Do not hesitate to bring bullying incidents to your supervisor and your bishop.

These people have power over you and they will use it to derail your vocation if you dare to oppose them. Document, document, document!

Can you learn something from CPE? You better believe it! I did. But I learned in spite of the goofy new-agey bullshit that passed for Catholic pastoral care at SLUH. I learned from the patients and their families. I learned from the nurses and doctors. I also learned from the chaplains. . .I learned exactly how NOT to be a Catholic minister.

Go in confident. Assured. Eager to learn. Open to being wrong. But go in with a clear sense of being Roman Catholic. And don't be duped by lefty Prot religious psychologies and purely political ideologies.

Write to me if you have any problems. . .I will gladly advise and assist any seminarian who is approaching this gauntlet. No names. Leave a comment with contact info, and I will contact you privately. We will assume the seal!

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Many questions. . .

1). How was the Greece trip?

Wonderful! We had a few problems with running late. . .some of the students got very sick. . .the boat was tossed around on the sea rather dramatically. . .two students got pick-pocketed. . .a strike kept us off the Acropolis. . .I was verbally assaulted in Athens for being an American. . .we had to deal with several large groups of loud, obnoxious Italian tourists at various sites. . .the food was good but predictable. . .HOWEVER, the students were fantastic. . .smart, funny, wise beyond their years, compassionate with one another. . .the profs did an excellent job in their presentations. . .the R.A.'s were both professional and caring with the students. . .all the sites were fascinating, especially Delphi and Olympia. . .I would move to Greece tomorrow and never look back.

2). The Pope spoke the truth on condom use in Africa! Now he's in trouble.

Yea, what's new? Never for a second believe that the media are pressing the Church to allow the use of condoms b/c they believe that condoms prevent the transmission of STD's. The media and our dissidents are pressuring the Church to change her teaching on artiufical contraception so that they can then point to this change as a precedent for changing other so-called "unchangeable" teachings, i.e. women's ordination, same-sex marriage, etc. Like petulant teenagers for generations, the media and our ecclesial whiners are testing limits.

Also, dissidents constantly point to the fact that very few Catholics actually follow the Church's teaching on artifical birth-control. If this is the case, why push so hard for a change in the teaching? Simple: the point of the push is to see a change for the sake of change so that more change will be easier down the line.

3). The Pope's letter to his fellow bishops on the SSPX controversy?

A truly classy move. The letter is magnificent in its sense of truly catholic collegiality and shows our Holy Father at his humble-best. This man impresses more and more every day. Of course, the "controversy" is media-made and the hysterical bluster among E.U. bishops is more about reacting so as not to look complicit in the eyes of their "betters." Holocaust denial is plainly stupid, bordering on the freakish; but it isn't a sin. Nor is it a theological error. We do not excommunicate Catholics (or refuse to un-excommunicate them) because they hold stupid opinions about historical events. Williamson's readmission into communion with the Church did not establish him as a Catholic bishop in good-standing. He wasn't given a diocese and put in charge of souls. His Holocaust denial shows him to be imprudent in the extreme, possibly incapable of making sound judgments, and should prevent him from ever serving in the Church as a sitting bishop. However, none of that should prevent him being a Catholic.

4). The new Mass translations being "accidentally" used in South Africa?

Yea, right. Sorry. I don't believe for a second that these new (and unapproved) translations were accidentally used. Yes, it's possible and charity requires that we assume that this was an accident until proven otherwise, but my stipend won't be on the line in that bet! Here's my guess: an opponent of the new translation, possessed by the Spook of Vatican 2, intentionally released the new translations to parishes where the language would be rejected rather dramatically. The controversy that followed was intended to be a "preview" for the Pope of how people more broadly will react to this attempt "to turn back the clock on Vatican Two" (what a tiresome phrase!). This was a staged usurpation. Am I willing to be convinced differently? Yes, of course.

I also find it highly amusing that the every people who shoved the abysmally clunky and trite langauage of the 1970 missal down the Church's throat are the same ones now screaming that the new translation will be unfamiliar to the average Catholic. Where was this concern for average Catholics when these same Liturgical Revolutionaries were wrecking churches and trashing missals, vessels, and vestments in the 70's? Irony, uh?

More later!

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Podcast question...

Anyone else having trouble getting the podcasts on "Roman Homilies" to play?

"Texas Homilies" seems to be working just fine. . .

Podcasts & Texts for Kenrick Conferences (updated)

Fr. Thomas McDermott, OP, director of spiritual direction at Kenrick-Glennon Seminary in St Louis, MO, invited me to be the speaker at the seminary's day of recollection in April 2008. I was tremendously honored to be invited. Kenrick is one of the church's fast-growing seminaries. It is one of the very, very few semimaries in the U.S. that is expanding its physical plant to accommodate an upsurge in priestly vocations!

My two talks are based on the post-synodal exhortation, Sacramentum caritatis, written and issued by Pope Benedict XVI. This exhortation comes from the Synod of Bishops held in Rome in October of 2005. The document was issued in March of 2007.

I believe that this document is greatly underappreciated by theologians and lay folks alike. It could easily serve as the text for an adult faith formation class or the series of parochial talks. It is, quite simple, a brilliant piece of historical and theological reflection.

One: "figura transit in veritatem: Jesus' radical novum

Two: "Penetrating the hearts of all things": Eucharist as Moral Fission (partial)

Recollection Day homily

Complete text for Conference One

Complete text for Conference Two

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Suffering from the Grudges

3rd Week of Lent (T): Dan 3.25, 34-43; Matt 18.21-35
Fr. Philip Neri Powell, OP
Convento SS. Domenico e Sisto, Roma

[NB. Also podcasted. . .right sidebar under "Roman Homilies."]

Why is it so difficult to forgive those who have sinned against us? Perhaps you are one of the lucky ones who find forgiving others to be an effortless joy, a pleasant boon to be given away like peppermints at Christmas or chocolates at Easter. Perhaps you are willing and able to toss pardons at your enemies like paraders toss beads at Mardi Gras. Your reward will be great in Heaven. The rest of us, however, suffer from the Grudges, that obstinate refusal to release anger, hurt, annoyance; that inordinate love of nursing a wound, or spending time petting the devil of vengeance. Our prayer is: “You will pay.” For us—unlike the angels among us—for us, the commandment to love is absolutely necessary; we need the admonition to forgive and the threat of eternal pain and darkness to pry open our pouting hearts to forgiveness. Once those creaky, rusting hinges grind open, the light of God’s mercy sears the grudging fungus of offense, and we are able to see a bit more clearly the way out of our hellish labyrinth. But getting in there, parting those corroded doors can be a life’s labor. Why? Why is forgiveness so difficult? And why is Jesus so insistent that forgiveness be a bottomless cup of infinite mercy?

First, forgiveness is difficult because to forgive a sin seems to suggest that the sin was of no consequence, meaningless or harmless. In my grudge, I say, “No! Your sin hurt me!” To forgive it minimizes my pain.

Second, forgiveness is difficult because to forgive a sin seems to imply that we are OK with being sinned against again. Wouldn’t forgiving a sin imply that that sin could easily be repeated because it caused no real harm in the first place?

Third, forgiveness is difficult because to forgive a sin seems to imply that I must forget your sin, never bring it up again, not dwell on it, or let it influence my view of you or our relationship. How can I forget a sin?

There are many other reasons that forgiveness is difficult, but these three are the most common. They make up the unholy trinity that rusts the hinges of our heart and keeps the doors of mercy corroded and closed. Now, I suppose, you expect me to give you a tidy way of dispelling each one of these corrupting ghosts. What’s the magic pill that will wipe my memory clean? Make me never worry about consequences again? Leave me free from anxiety about being offended in the future? No such thing. Jesus never once promises that forgiving others their sins against us will magically erase our doubts about the wisdom of that forgiveness. Like his commandment to love God, neighbor, and self, we are told to forgive. Ordered to do it, in fact. We have no option. Practice makes a habit and habits ordered to love quickly become virtues. And who among us can’t make us of a virtue?

If you have difficulty forgiving others, think on this: forgiveness is impossible for those who have no sense of their own sinfulness. Holding a grudge, refusing to forgive, is very often our way of refusing to confess our sins, a self-righteous cover for our own transgressions. If I can delude myself into thinking that my hurt, my anger, my annoyance is righteous, then my own sins seem somehow less immediate, less important. Eventually, I may even find a way to turn my sins into virtues while seeking justice for my hurts. Unfortunately, while I am chasing self-righteous justice, God’s mercy goes uncollected and I go unforgiven.

Fine. What I will not allow the light of Christ to illuminate, the fires of Gehenna will burn eternally.


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We're Back!

We are back from Greece!

Lots of waves, bumps, pickpockets, rude Italians, loud teenagers, a strike. . .

Also, lots of great food, wonderful sights, good friends, and lots to learn!

Thank you for your prayers and your good wishes.

Now. . .back to work. . .(bleech). . .

OH! And thanks for the WISH LIST activity while I was away. . .

Rebels Without a Clue

Many of you have asked me to comment on the recent email from Sr. Sandra Schneiders concerning the upcoming apostolic visitation of U.S. religious sisters. The email is long and whiney and chocked full of delusional meanderings on the reality of women's religious life in the U.S. I don't intend to fisk the whole thing. This is Lent after all.

As I read the email though I was reminded of my years working in adolescent psych. Most of our teen patients were drug and alcohol abusers and most had been sexually molested. By far the most common diagnosis was ODD, "oppositional defiant disorder." Below you will find a description of this affective-mental disorder. Read it and then click over to Sandra's missive and see what you think.

In children with Oppositional Defiant Disorder (ODD), there is an ongoing pattern of uncooperative, defiant, and hostile behavior toward authority figures that seriously interferes with the youngster's day to day functioning. Symptoms of ODD may include:

• frequent temper tantrums
• excessive arguing with adults
• active defiance and refusal to comply with adult requests and rules
• deliberate attempts to annoy or upset people
• blaming others for his or her mistakes or misbehavior
• often being touchy or easily annoyed by others
• frequent anger and resentment
• mean and hateful talking when upset
• seeking revenge

Check all the above.

Here's my take on the whole thing. . .most of the dissident women's orders in the U.S. have spent the last four decades destroying their history, dismantling their faith, and deluding themselves into believing that they are somehow leaders in the vanguard of an ecclesial revolution. Well, they are leaders of a sort, leaders of a devolution into non-existence. We don't need to recount the stats that trace their rapid disappearance from the Church scene. As I have said many times before, "Tick-tock, tick-tock, tick-tock. . ." Fr. Z. rightly calls this the "biological solution" to the problem of New-Agey priests and religious.

What's interesting to me about these groups is their oppositional-defiant relationship with Church authority. You see, when I worked with ODD teens in the hospital, it was often the case that the teens would act out when discipline on the unit grew lax. When staff and clinicians got a little lazy about the rules, the teens would let us know--through their bad behavior--that they felt unsafe and needed the boundaries to be enforced. When the staff got tough again, there was a little sassy lip and the occasional time-out, but most of the teens quickly dropped back into their polished disinterest in authority. . .all the while carefully crafting for themselves and for their peers attitudes that let them be safely contra staff.

Sandra and sisters like her have spent the last forty years establishing themselves as oppositional-defiant figures in the Church. Their entire identity as Catholics, religious, women, and human beings is so deeply entangled in being O-D to the Church that they no longer know how to exist outside their comfortable (i.e., well-funded, tenured) bubbles of oppositional nastiness.

If I had to bet this month's stipend on a sure thing, I would bet on this: Sandra and her sisters are thrilled to hear about this visitation! It gives them something to oppose, something to rally against, something TO DO that ratifies their already self-confirming identity as courageous ecclesial rebels. There will be workshops, conferences, websites, petitions, "calls-to-action," oh but the phone trees and email lists will be lit up, rallying opposition to the visitation.

Why?

Because in the absence of any identifibly Catholic characteristics in their "religious lives," Sandra, et al only have the reassuring warmth of their communal temper tantrums and the thin gruel of their rebellion to sustain them in the few winter years they have left. Without this Evil Vatican Visitation--heck, without the Evil Vatican!--Sandra and her goddess-worshipping sisters, would be rebels without a cause.

As it is, their whining is little more than adolescent snarking from the time-out room.

Here's my deadly serious challenge to Sr. Sandra and her ilk: Leave. Simply, leave. Go to another ecclesial communion that will celebrate your wingnut religiosity. If the Roman Catholic Church is so horribly oppressive, so unjustly bigoted, so irrecoverably patriarchal, and these features cause you so much distress and anguish, then leave! But see, you won't leave. Why? Because you have an ODD relationship with Church authority. If you join the Episcopalians, a group that will embrace you and all your moon-batness, if you join the Episco-pagans, you become the establishment. You become the norm, the regular. . .and since you are constitutionally incapable of forming a positive identity, you will cling for dear life to your oppositional-defiant identity in the RCC. You need the Pope. You need the hierarchy. You need the haunting spectre of an Evil Vatican Visitation. You need the orthodox sisters of the CMSWR. You need bloggers like me writing posts like this. . .ah well.

If that weren't so sad, it would be funny.

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Bountiful desert of Lent

First Week of Lent (T): Is 55.10-11; Mt 6.7-15
Fr. Philip Neri Powell, OP
Convento SS. Domenico e Sisto, Roma

[NB. Also podcasted. . .right sidebar under "Roman Homilies."]

Our Lord says to Isaiah, “My word,” falling like rain and snow from the heavens, watering the earth, “shall not return to me void, but shall do my will, achieving the end for which I sent it…[to give] seed to the one who sows and bread to the one who eats.” Rain and snow watering the earth. Bread to eat. Sowing seed on fruitful soil. Can we see the desert sands of Lent as rich, fertile ground, abundantly sown with well-watered seed? Is this how we should be imagining our fasting and prayer? Isn’t this a time for cutting away, cleaning up, setting aside, and trimming down? Aren’t we suppose to find ourselves wounded and weak, in need of rescue and restoration? Is Lent the proper time for us to be thinking about planting well-watered seed in fertile ground? As any good farmer will tell you: you cannot plant a field choked with weeds and brush…first, you have to clear the land, then you start to plant.

Let’s clear some spiritual land this morning! Starting with prayer. How do you pray? Jesus tells his disciples not to babble like the pagans when they pray. Don’t babble? That’s right, don’t babble. He says, “Your Father knows what you need before you ask Him.” So, how then should we pray? We ask for what we need. Nothing more. Daily bread. Forgiveness. Rescue from temptation, deliverance from evil. And for these we are to give constant thanks and praise. Why ask for what we need when the Father already knows what we need? We are completely dependent on God for everything. Asking for what we need exercises our humility, thus making our prayer all the more fruitful for understanding ourselves as creatures loved by our Creator.

How about fasting? First, why are you fasting? Are you taking advantage of Lent to lose a little weight for summer? Maybe trim down for the beach? Are you fasting to acquire a good habit? Or perhaps to lose a bad one? Are you following the rules merely to follow the rules? If your fasting is something other than a means of clearing away the spiritual brush, a way of pulling the noxious weeds that strangle your fruitful growth, then your fasting is without good purpose. Fasting is a discipline, that is, it is a way of learning. What are you learning from your Lenten fast? Come Easter, what will you know about your life in Christ that you do not know now? What can fasting teach us? Like praying for our needs, fasting can teach us about our dependence on God, about our need to acknowledge our dependence and give God thanks for His generosity. Fasting is not about “going without” food or drink or shopping. Fasting is about “going with” God instead of food or drink or shopping.

The Lord tells Isaiah, “[My word] shall not return to me void, but shall do my will, achieving the end for which I sent it.” If the Word of the Lord is to achieve its end for you, it must do so with you. The Word must find in your heart and mind a field cleared of strangling weeds and choking brush. The Word waters thirsty ground, and the seed finds welcome in rich soil. We have forty days to turn a Lenten desert into a verdant field. Pray, fast, and never forget, never forget: gives thanks, always give thanks!

Why is Jesus tempted?

First Sunday of Lent: Gn 9.8-15; 1 Pt 3.18-22; Mk 1.12-15
Fr. Philip Neri Powell, OP
Convento SS. Domenico e Sisto, Roma

Jesus is driven into the desert. Not invited or called. Not lured or encouraged. But driven. With the waters of the Jordan still running off his head and the Spirit’s proclamation of his divine Sonship still ringing in his ears, Jesus is sent forth, by that same Spirit, into the wilderness sands to be tempted by Satan for forty days and nights. This is not a very dignified way to celebrate the baptism of the newly announced Son of God. This is not the welcome we would expect for the freshly washed, the newly purified. Nonetheless, Jesus is driven into the wilderness to live among wild beasts and to be ministered to by angels. What purpose does this indignity serve? What possible good could come from allowing Jesus to be tempted by the Devil?

Let’s understand what all this business about being “driven into the desert” implies about Jesus and his baptism. How is he driven into the wilderness? It seems as though he goes out into the sand reluctantly, under compulsion by the Spirit. Other English translations use “sent forth into,” “impelled to go out,” “put forth” instead of “driven out.” What’s missing from these other translations is the sense of immediacy and urgency Jesus feels. But using “driven out” leaves the impression that Jesus goes unwillingly. In fact, his baptism and the announcement of his divine Sonship by the Father—events immediately prior to his going out into the desert—are so profoundly definitive of Jesus’ ministry, mission, and identity that he is “driven into” the desert in the same way that athletes are driven to competitive perfection and artists are driven to creative expression. Gifted at his incarnation with both a human nature and a divine nature, the one person, Jesus, perfects his gift of Sonship in the crucible of the desert so that that gift might be used for God’s greater glory in the service of others—the salvation of all creation.

This first chapter of Mark clearly indicates the incarnational nature of Jesus’ Sonship by marking the divine with his baptism and marking the human with his temptation in the desert. After the forty days with the devil, Jesus is a finely honed, razor-sharp weapon of gospel preaching and miracle-working. Having been shown the limits of human loyalty to the Word and tempted to violate them, and having been shown the limits of angelic loyalty of the Word and tempted to violate them, Jesus walks out of the desert victorious over the devil, proclaiming: “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.” How much more forceful is this proclamation once we know that its clarity and simplicity were forged in the heat and sweat of the devil’s wilderness by “a man like one of us.” And how much more are we encouraged to hear this proclamation knowing that it comes from a man like one of us, and not only a man like one of us, but also the Father’s only-begotten Son. Fully human, fully divine—the gift of divine Sonship perfected in the trials of the desert—Christ Jesus comes to us as John prophesied, and we hear the gospel preached from the Word himself.

Jesus proclaims, “This is the time of fulfillment,” this is the moment of consummation, of satisfaction and completion; this age is the age of achievement and conclusion, of having done and being done. Every contract has its terms to be fulfilled. Every promise comes due. Every I.O.U. waits to be made right. We have a covenant with the Lord that surpasses Law, that surpasses Promise, that surpasses even the words of the Prophets. Our covenant with the Lord is the Lord himself in human flesh. The terms of our covenant, if you will, are etched on his skin, signed with a whip, and sealed with nails. Peter puts it rather succinctly: “Christ suffered for sins once, the righteous for the sake of the unrighteous, that he might lead you to God. Put to death in the flesh, he was brought to life in the Spirit.” If our sins were to be healed, Christ had to become sin for us. If our sufferings were to be relieved, Christ had to become suffering for us. If our temptations were to be defeated, Christ had to become temptation for us, standing in the stead of our dis-ease, so that health might triumph. Origen gets it exactly right, “The whole man would not have been saved, unless Christ had taken upon himself the whole man.”

In as much as the man Jesus goes into the desert to try the limits of his humanity against the enticements of evil, so we are driven into that same desert to test the limits of our divinely-gifted end. All too familiar with the devil’s lures, we should look instead for the enchantments of our loving Creator, our God Who made us to come to Him and live with Him forever. Of course, the devil will lurk as he always does, but our attention, our focus and energy are wasted fighting the Loser. Christ has beaten the devil. But the devil refuses to concede the fight. Though he has lost, he can still find some satisfaction in convincing you that there is something to fight him about! And if he can convince you to spend your Lenten retreat fighting him, then he has succeeded in preventing you from glorying in God’s gifts of mercy and care.

We asked early on: what possible good could come from allowing Jesus to be tempted by the Devil? Simply put: our good, that is, the good of all the Father’s children who strive to reach and grasp His promise of divine life beyond this life. Without the bridge of the incarnation, without the sacrifice of Christ—fully human, fully divine—and the coming of the Holy Spirit at Pentecost, we would be left to our natural end: death and decay. Christ’s defeat of the devil’s enticements in the desert marks just the beginning of our recovery as loved creatures destined for divine union!

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New suppl(e)mental posts

Two new posts at suppl(e)mental. . .

"Big Bang, Lemaitre, and scientific dogma"

and

"Biblical basis for western science"

Check 'em out!

The Devil preaches on Lent

Back in Lent 2006, I preached one of my more experimental/literary homilies, "With the Devil in the Desert."

Some loved it, some hated it, and some thought I had gone over the edge into the diabolical by preaching a homily in the voice of the Devil.

Since the homily got exactly one comment on the blog, I'm curious about what folks might think about it now. . .I thoroughly enjoyed writing and preaching this homily. It's one of my favorites!

Give it a read/listen and let me know. . .

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Godzdogz: English OP's "do" Lent

Not a penance but a pleasure!

Godzdogs

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