Faith: the disposition of the spirit that seeds eternal life

NB. This is an example of a didactic homily.  'Nuff said.

19th Sunday OT 
Fr. Philip Neri Powell, OP 
Our Lady of the Rosary, NOLA 

We're rather aggressively challenged by our readings this evening to think hard about what it means to have faith. What is faith? How do we use it? How do we get it? What's its ultimate purpose? Being a sensible, practical sort of people, we generally think of faith in terms of amounts of faith, or degrees of faith. How often have you prayed for “more faith”? Or asked God to “increase your faith”? We also tend to think of faith in terms of “the faith,” as in “the Catholic faith,” or “the Protestant faith,” meaning something like “everything that Catholics and Protestants believe to be true about God, Jesus, Mary, etc.” So, you might say, “I'm a member of the Catholic faith.” If you were a student assigned to write an essay on faith by your religion teacher, you would probably do what every student in the universe does when asked to define a term: grab a dictionary. There we find that “faith” is defined as “confidence or trust in a person or thing; belief that is not based on proof; a system of religious belief.” And if your teacher is any good at all, he/she would write in the margin, “This isn't much help, is it?” No, it isn't b/c a dictionary isn't a human person who lives by the grace and mercy of God. Dictionaries are not asked to sacrifice their children. Dictionaries are not asked to surrender their lives and livelihoods to the providence of God. 

Fortunately, being Catholics, we have someone more reliable than a dictionary to turn to. In his 2007 encyclical, Spe salvi, our emeritus Pope, Benedict, tackles one of the more challenging passages of this evening's reading from Hebrews. That passages reads: “Faith is the realization of what is hoped for and evidence of things not seen.” Benedict explains that this sentence has been the focus of theological controversies for centuries b/c one of its key terms is almost impossible to translate and interpret. In order to explain the sentence he leaves that Greek term untranslated: “Faith is the hypostasis of what is hoped for and evidence of things not seen.” The Church's early theologians choose to translate hypostasis with the Latin term substantia, thus giving us the more familiar English sentence, “Faith is the substance of what is hoped for. . .” But let's be honest: using “substance” doesn't really clear up the problem. So, Benedict continues, “. . .faith is a habitus, that is, a stable disposition of the spirit, through which eternal life takes root in us and reason is led to consent to what it does not see” (7). In order to see how this definition helps us clear up some of the confusion, we'll need to break it down. 

First, faith is a kind of habit. And a habit is a stable disposition of the spirit. What is a disposition? A disposition describes the nature of a thing. Fish are disposed to swim b/c they are fish. Birds flies. Humans think. Fire burns. Our nature—what we are fundamentally—determines (more or less) how we behave. But notice that this particular habit is a stable disposition of the spirit. Why didn't he say that faith is a habit of the soul? Faith is not a native habit of the human person. Faith is a gift, an additional habit given by God to His human children and shared through His spirit. So, I can't say, “My faith tells me that X and Y are true.” The best I can say is: “Our faith tells me that X and Y are true.” This means that it's possible that I'm wrong about what our faith says is true or false. Faith is not a personal possession, an individualized gift handcrafted just for me. As a disposition of the spirit, faith is lived and shared across the human race and is called in technical theological language an “infused virtue,” a good habit infused into us by God. We do not earn, beg, borrow, steal, buy, or barter faith. Faith cannot be increased, decreased, lost, or found. As a good habit, faith can be either exercised or ignored. We can exercise faith and see it become more and more part of who we are; or, we can ignore it and let it become a wasted gift. 

OK. Faith is an infused disposition given by God to the human person, all persons. Why? Why does God give us this gift? This is the second thing we need to notice: faith is given to us so that eternal life might take root in us. Yes, this implies exactly what you think it does: w/o the gift of faith, eternal life cannot take root in us. When we are infused with faith at conception, we are implanted with the seed of eternal life and then it is up to us—using all of God's freely given gifts—to either nurture that seed, or—refusing all of God's freely given gifts—let it go dormant. The take-away here is that God makes the first move in our journey back to Him. He plants the seed of eternal life in us by giving us faith. But what that part of the sentence from Hebrews that says faith is “evidence of things not seen”? Benedict writes that it is through faith that “reason is led to consent to what it does not see.” In other words, the gift of faith not only plants in us the seed of eternal life, it also allows us to assent to truths that reason cannot deduce from our senses. Think about how you trust a friend, a spouse, or a parent. Do you need empirical evidence to trust someone you truly love? If you do, then we might say that you don't actually trust them at all! We might even say that w/o trust, you don't actually love them. So that we might return to God, He makes it possible for us to love Him here and now by giving us the ability to trust Him even when our senses tell us that we are crazy for doing so. 

Speaking of being crazy for trusting God, let's take a look at Abraham and his encounter with God. Hebrews tells us that “by faith Abraham obeyed when he was called. . .By faith he received power. . .By faith Abraham offered up Isaac, his son. . .” Why did he obey the call, receive power, and offer up his son? Because “he thought that the one who had made the promise was trustworthy.” Abraham exercises the good habit of trusting in God's loving-care and the results speak for themselves. He receives from God an inheritance: though he was “himself as good as dead,” from him and his sterile wife, Sarah, came “descendants as numerous as the stars in the sky as countless as the sands on the seashore.” Because Abraham exercised the good habit of trusting in God's loving-care, he and his wife produced a holy family, a holy nation, a people dedicated to the love and service of the Lord. And some few thousand years later, we honor him still as “our father in faith.” Abraham believed and acted “by faith” and he received a bounty from the Lord. His faith was not measured in pounds or feet or volts. He didn't pray for “more faith,” or “extra trust.” He heard the Lord's call and he acted, knowing that his God would not fail him. 

Though your own faithful relationship with the Lord may not produce “descendants as numerous as the stars,” you are still poised to be the faithful servant who girds your loins and lights the lamps, waiting for your master’s return, “ready to open immediately when he comes and knocks.” We could spend the rest of tonight, tomorrow, and all of next week dissecting the theology of faith and its implications for how we understand our relationship with God. However, in terms of real-life results nothing compares to the day-to-day exercise of trusting in God's love for you, trusting in his care for you, trusting completely that He has willed from all eternity that you spend your immortal life with Him, blessed and preserved as His child. I've spent so much time this evening teaching on the notion of faith so that we might go away from here with a better understanding of what it means to “have faith.” Not a pint of faith and hoping for more. Not seven out of ten degrees of faith and praying for eight. But understanding that we are always, already gifted with faith. God made the first move by giving it to us. We have it already. What we must do now is exercise it. Not as disconnected individuals given unique presents but as one Body blessed with a singular gift: the ability and need to serve the Gift Giver by serving one another. 

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Back in The Big Easy

Jusr got back to Nawlins' after 10 wonderful retreat day with the Dominican nuns at Mt Thabor Monastery. 

I have the 6pm Mass tonight at Our Lady of the Rosary, so if I we you an email, Facebook msg, or phone call. . .please, expect it tomorrow.

Thanks for your prayers!
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Be back Aug 11th

Headed to Michigan this morning to give a ten day retreat to the nuns of Mt Thabor Monastery.

Pray for them and for me, please!

See y'all on Aug 11th.

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On the Sharp Edge of Contemplation

Way back in 2005, I used Hans Urs von Balthasar's book, Prayer, in a graduate seminar on the theology of prayer.

I ran across this book this morning while looking for something else and opened it to notice that I'd marked it up with notes, etc.

One marked passage stood out, so I thought I'd share it with you:

If we fail to let the word's sharp edge have its effect on us, we shall always be meeting the merely imaginary Redeemer; if we fail to face the judgment of Christ every time we contemplate, we shall not perceive the distinctive quality of divine grace. The consuming fire of crucified Love is both redemption and judgment; the two are inseparable and indistinguishable (224-5).

I've never thought of divine love in terms of both redemption and judgment, but this makes perfect sense when you think about the nature of divine love: Love Himself.

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Francis and the Franciscans: deep breath, people!

It's not only the anti-Catholic bigots in the MSM that get the Church and her Pontiff wrong.

There's been a firestorm on the interwebs about yesterday's release of an order from the Vatican prohibiting the Franciscan Friars of the Immaculate from celebrating the Extraordinary Form of the Mass (a.k.a. the Tridentine Mass).

Many in the Catholic blogsphere have freaked out b/c they see this as an assault on BXVI's motu propio, Summorum Pontificum, the 2007 document that gives priests the privilege of celebrating the older form under certain conditions. 

The order prohibiting the FFI's from celebrating the E.F. is specific to this congregation and has no effect outside the congregation. But many Traditionalists have blown gaskets over the order.

This morning, the FFI's released a statement about the order.  In part, it reads:

Pope Francis has also severely restricted our use of the Extraordinary Form of the Mass, and this has been reported by a major italian journalist as a “contradiction” of Pope Benedict’s permission granted in the motu proprio Summorum Pontificum.  This is an unfortunate instance of an overeager journalist sensationalizing something he can only speculate about.

The restrictions on our community are specific to us and have been put in place for reasons specific to us.  Pope Francis has not contradicted Pope Benedict.  The visitation of our community began under Pope Benedict and the Commission was recommended by Cardinal João Braz de Aviz who was appointed to the Congregation by Pope Benedict.

The most impressive part of this statement, and the part that all Catholics need to study carefully and take to heart, reads:

Many of the comments in the blogosphere about Pope Francis concerning his decision in regard to our Institute are simply disgraceful, and “justified” by the most tenuous rationalizations.  He is the Vicar of Christ.  It is less than twenty-four hours since this hit the Internet and so many think they have got it all figured out.  I have also seen sheer fabrications about the situation in our Institute within some of these comments.  May God have mercy on us.  Thank God for all the holy popes we have had for the past fifty years, who all have had much to suffer.

NB. I will not publish any negative comments about the Holy Father. 

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Aquinas converts an abortionist

Wow. Just. . .wow.

A Serbian abortionist tells his pro-life conversion story:

In describing his conversion, Adasevic “dreamed about a beautiful field full of children and young people who were playing and laughing, from 4 to 24 years of age, but who ran away from him in fear. A man dressed in a black and white habit stared at him in silence.  The dream was repeated each night and he would wake up in a cold sweat. One night he asked the man in black and white who he was. ‘My name is Thomas Aquinas,’ the man in his dream responded. Adasevic, educated in communist schools, had never heard of the Dominican genius saint.  He didn’t recognize the name”

“Why don’t you ask me who these children are?” St. Thomas asked Adasevic in his dream.

“They are the ones you killed with your abortions,’ St. Thomas told him. 

Read the whole thing.
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"Men who are not ambitious, who are married to one church. . ."

In his address to the CELAM (South America's USCCB), the Holy Father addressed the role of the bishop in the missionary work of the Church:

Bishops must lead, which is not the same thing as being authoritarian. . .Bishops must be pastors, close to people, fathers and brothers, and gentle, patient and merciful. Men who love poverty, both interior poverty, as freedom before the Lord, and exterior poverty, as simplicity and austerity of life. Men who do not think and behave like “princes”. Men who are not ambitious, who are married to one church without having their eyes on another. Men capable of watching over the flock entrusted to them and protecting everything that keeps it together: guarding their people out of concern for the dangers which could threaten them, but above all instilling hope: so that light will shine in people’s hearts. Men capable of supporting with love and patience God’s dealings with his people. The Bishop has to be among his people in three ways: in front of them, pointing the way; among them, keeping them together and preventing them from being scattered; and behind them, ensuring that no one is left behind, but also, and primarily, so that the flock itself can sniff out new paths.

I am hopeful that this Pope will push to end careerism, ladder-climbing, and other forms of Miteritis. The politics involved in climbing the ecclesial ladder encourage secrets-keeping, trading favors, back-stabbing, and other worldly tactics that destroy trust in the Church. Too many priests tread to a lukewarm, squishy path in order not to draw the Wrong Kind of Attention to themselves so that their ambitions for the Miter aren't diminished. We need faithful teachers at the cathedral not CEO's and politicians.

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Francis: parodies of missionary discipleship

Before heading back to Rome after a wildly successful WYD, the Holy Father met with the bishops of the CELAM (the South American equivalent of the USCCB).

In his address, the Holy Father commented on the CELAM's Aparecida Document issued in 2007.

Taking up the theme of "Temptations against missionary discipleship," Pope Francis outlined several contemporary obstacles to preaching the Good News:

[. . .]

I will mention only a few attitudes which are evidence of a Church which is “tempted”. It has to do with recognizing certain contemporary proposals which can parody the process of missionary discipleship and hold back, even bring to a halt, the process of Pastoral Conversion.

1. Making the Gospel message an ideology.

An example: Aparecida, at one particular moment, felt this temptation. It employed, and rightly so, the method of “see, judge and act” (cf. No. 19). The temptation, though, was to opt for a way of “seeing” which was completely “antiseptic”, detached and unengaged, which is impossible. . .  The question was, rather: How are we going to look at reality in order to see it? Aparecida replied: With the eyes of discipleship.

     a) Sociological reductionism. This is the most readily available means of making the message an ideology. . .It involves an interpretative claim based on a hermeneutics drawn from the social sciences. It extends to the most varied fields, from market liberalism to Marxist categorization. [This critique hits everyone from Neo-Cons to America Magazine]

     b) Psychologizing. Here we have to do with an elitist hermeneutics which ultimately reduces the “encounter with Jesus Christ” and its development to a process of growing self- awareness. It is ordinarily to be found in spirituality courses, spiritual retreats, etc. It ends up being an immanent, self-centred approach. It has nothing to do with transcendence and consequently, with missionary spirit. [This hits LCWR-types, various New Age perversions, extreme social-justice advocates]

     c) The Gnostic solution. Closely linked to the previous temptation, it is ordinarily found in elite groups offering a higher spirituality, generally disembodied, which ends up in a preoccupation with certain pastoral “quaestiones disputatae”. . .Generally its adherents are known as “enlightened Catholics” (since they are in fact rooted in the culture of the Enlightenment).  [Another hit for LCWR-types, elitist academic theologians, those preoccupied with continental-style philosophical theology, Roger Haight's Christology comes to mind]

     d) The Pelagian solution. This basically appears as a form of restorationism. In dealing with the Church’s problems, a purely disciplinary solution is sought, through the restoration of outdated manners and forms which, even on the cultural level, are no longer meaningful. In Latin America it is usually to be found in small groups, in some new religious congregations, in tendencies to doctrinal or disciplinary “safety”. Basically it is static, although it is capable of inversion, in a process of regression. It seeks to “recover” the lost past. [Obviously, a hit at Traditionalists, certain Neo-Con tendencies, those preoccupied with Form over Substance, "law & order" Catholics]

2. Functionalism. 

Its effect on the Church is paralyzing. More than being interested in the road itself, it is concerned with fixing holes in the road. A functionalist approach has no room for mystery; it aims at efficiency. It reduces the reality of the Church to the structure of an NGO. What counts are quantifiable results and statistics. The Church ends up being run like any other business organization. It applies a sort of “theology of prosperity” to the organization of pastoral work. [This is pretty much a hit against most of the Spirit of Vatican Two interpretation of the Council. Think: bare modernist liturgy, stripped altars/churches, a focus on organizational problems/solutions, the bishop as CEO, the priesthood as a job, diocesan bureaucracy, commissions/committees/study groups, process-process-process, and my favorite functionalist bit of nonsense: referring to diocesan clergy as "personnel"]

3. Clericalism 

. . .is also a temptation very present in Latin America. Curiously, in the majority of cases, it has to do with a sinful complicity: the priest clericalizes the lay person and the lay person kindly asks to be clericalized, because deep down it is easier. The phenomenon of clericalism explains, in great part, the lack of maturity and Christian freedom in a good part of the Latin American laity. [Notice that his critique hits at the modernist version of clericalism not the pre-modernist version (Fr. Mack the tyrannical pastor of St. Bubba's). Clericalism, in its modernist version, relieves the laity of its specific baptismal responsibilities by granting it clerical status; thus, leaving lay folks to believe that only by being clericalized can they be truly Catholic. In this section the Holy Father also commends popular piety, another victim of functionalism and modernist attempts to eliminate transcendental elements from the faith]

[. . .]

Read the whole thing.

This talk effectively puts to an end any talk of the Holy Father being an advocate of Liberation Theology. He embraces certain elements of that approach (base communities, focus on the poor) but absolutely rejects its Marxist analytical tools, esp its reliance on the fiction of historical materialism.  It also puts Traditionalist elements of the Church on notice that mere "restorationism" is not a viable means in pursuing our missionary work. 

There's something in this talk to offend/energize just about everyone. This Pope is quite the dynamo!

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Lord, teach us to pray!

17th Sunday OT 
Fr. Philip Neri Powell, OP 
Our Lady of the Rosary, NOLA 

John the Baptist teaches his disciples how to pray. The Pharisees and the Sadducees know how to pray. The Zealots and the scribes can pray. Even the Roman occupiers—with their home altars and idols—know how to pray. Why don't the disciples of Christ know how to ask God for what they need? How could they spend so much time with Christ and not understand the basic rules and methods of prayer? Well, part of the reason could be that every time he needs to pray, Jesus runs off to the hills or the desert, or gets in a boat and flees the crowds. He needs some space, some time alone to properly pray. It could be that pretty much all he does with the disciples is teach, preach, and heal. Or it could be that he is teaching them to pray all along and they don't recognize the lessons for what they are. Regardless, they wanted to learn to pray, so they ask a Master for instruction. What does Jesus teach them? He teaches them that prayer is first about knowing who and what you are in relationship with God. And that knowing and understanding this relationship to God brings exactly what you need. 

So, who are we in relationship with God? “Man is a beggar before God.” So says St. Augustine. And he's right. But being a beggar before God and knowing that we're beggars before God are two very different things. What separates the truth from our ignorance is the sin of pride, more specifically, the lack of humility before God and His gifts. We are beggars but we don't know how to beg well b/c we do not yet fully understand what we truly need to thrive as children of God. To learn what we truly need, we must embrace a life of discipleship, the life of a student and learn to beg at the feet of a Master. The disciples—Jesus' students—realize this, so they ask, “Lord, teach us to pray.” And he gives them The Lord's Prayer. He gives them not only the words to pray but shows them the proper attitude of prayer: humility, not demeaning groveling or sniveling toadyism but the truly, deeply held understanding of their creaturely nature. Like all created things, we are wholly dependent on God for our being, for our very existence. Absent this basic understanding of our nature, we cannot properly ask God for anything useful, for anything at all helpful to our flourishing. Humility, then, is the foundation of prayer. 

Recognizing our total dependence on God for absolutely everything, we can begin our lessons in how to beg. First, asking God for what we need is not the be-all and end-all of prayer. St. Thérèse of Lisieux writes in her autobiography, “For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy.” This surge of the heart might be humility rolling out in force; or it might be delight in love, or anguish during trial. What does she recognize while praying? Does she see her end, her purpose? Does she see-again Christ's love for her on his cross? Maybe she is reminded that she is a creature, a made-thing who has been remade in her freedom from sin? Begging before God is fundamentally about knowing who and what we are before a thought or a word can form; before we can even name our need, we must know that Love draws us to beg; Love seduces us into prayer and teaches us to ask. That we must ask is itself a gift precisely b/c the need to ask pulls us into a tighter union with God. This is why Jesus teaches his students to begin their prayer, “Our Father. . .” Our source. Our beginning. Our origin. Think about it: You cannot ask for directions if you do not know where you are going. And you cannot ask for directions unless you know how to speak to the One Who knows the way. 

Abraham learns to speak to God, and finds his way. In what may look like a flea market negotiation, Abraham and God haggle over the fate of Sodom-Gomorrah. Back and forth they propose and counter-propose the acceptable number of righteous citizens allowable to save the city from destruction. God finally settles on the not destroying the city if Abraham can find ten righteous souls. The lesson seems to be: God is reasonable with our demands if we are properly respectable but persistent, even if we're trying to save a cesspool like Sodom. Wrong. This story has little to do with sinful Sodom and more to do with Abraham learning the true nature of the God he serves. With each step in the negotiation with God, Abraham learns that the Lord hears, listens, and concedes not b/c Abraham is persistent or respectable or desperately needful but b/c God is merciful. How is his mercy made real in the world? At the request of His faithful servants! God wills that we ask for what we need so that His mercy and generosity can be made manifest, so that His mighty works can be seen and bear witness to His saving love. But in order for that to happen, we must ask for, receive, and then make known the blessings He pours out for us. 

So, the first lesson about prayer is that we must know and understand who and what we are in relationship with God: dependent creatures. The second lesson is that prayer—undertaken with all humility in recognition of our creatureliness—releases the already given blessings of God for us to receive. The third lesson is that receiving God's blessings always and immediately merits copious thanksgiving. Gratitude is the essential ingredient in humility. Try making a roux without flour. Gumbo without filé. Try celebrating Madri Gras without beads or beer. Won't work. Humility without genuine gratitude is simply a less obnoxious form of pride. When we receive a blessing from God, our gratitude, our expressed gratitude, deepens and strengthens our bond to God and purifies our humility. If humility is the foundation of prayer, then giving thanks for the blessings we receive reinforces the ground upon which we stand to pray. We come to know ourselves more fully. We come to see and hear God more clearly. And the bonds of divine love that we share among ourselves grow stronger even as our selfishness and pride wither away. 

Jesus makes a significant promise to his disciples regarding prayer. He says, “And I tell you, ask and you will receive; seek and you will find. . .For everyone who asks, receives; and the one who seeks, finds. . .” The keys to understanding this promise are selflessness, service, humility. He's not promising us that God will be our celestial Santa Claus, or our divine Sugar Daddy. Ask in humility and you will receive in love. Seek in service to others and you will find merit in sacrifice. Before you give voice to prayer, remember who and what you are in relationship with God. Remember that what you are given reveals God's nature to you and to the world. And never forget that God Himself has no need of our thanks or praise. Giving thanks to Him for His gifts is for our benefit not His. He calls us to prayer so that we might grow in holiness, grow closer to His love, and become beacons of that love for a darkening world. Without His prompting, without the good work of His Holy Spirit, we cannot pray. So know that every urge to pray, the very need to pray is the Holy Spirit working His loving work within you. We can nothing good without Him. With Him, every door falls open.

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Pope to Youth: do not dilute your faith in Christ!

An excerpt from the official English translation of Pope Francis' extemporaneous remarks at WYD in Rio:

Faith in Jesus Christ is not a joke, it is something very serious. It is a scandal that God came to be one of us. It is a scandal that he died on a cross. It is a scandal: the scandal of the Cross. The Cross continues to provoke scandal. But it is the one sure path, the path of the Cross, the path of Jesus, the path of the Incarnation of Jesus. Please do not water down your faith in Jesus Christ. We dilute fruit drinks – orange, apple, or banana juice, but please do not drink a diluted form of faith. Faith is whole and entire, not something that you water down. It is faith in Jesus. It is faith in the Son of God made man, who loved me and who died for me. So then: make yourselves heard; take care of the two ends of the population: the elderly and the young; do not allow yourselves to be excluded and do not allow the elderly to be excluded. Secondly: do not “water down” your faith in Jesus Christ.

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For those who say abstract painting isn't religious. . .

God is an abstract painter!

 

God's own nebulae!
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Only One Thing

NB. I'm working on a new homily for this evening's Mass. However, it's not going well. Since I've spent the last four days in Professor Mode, everything I write sounds like a theology lecture. So, in case I fail to produce something preachable, here's one from 2010:

 

16th Sunday OT

Fr. Philip Neri Powell, OP

Our Lady of the Rosary, NOLA

If you check the fiction bestseller list you will find listed among the top fifty books a high percentage of mystery novels. Whodunits set in ancient Rome, medieval Europe, 18th century Japan, and even our science-fictional future. Police dramas that draw in viewers with the mystery of an unsolved criminal case dominate the TV listings. The nightly news is filled with reports of the mysteries of our collective drive to both get along and get ahead—terrorist plots, political intrigue, predictions of economic ups and downs. Perhaps nowhere more prominent does mystery appear than in our day to day efforts to come to, to serve, and to understand the nature of the divine, the workings of heaven here on earth. We Christians have whole libraries packed with books that identify and attempt to explain one mystery or another: the Incarnation, the Holy Trinity, Divine Providence, transubstantiation. And even with all this collected knowledge and our collective wisdom to interpret it, we often find ourselves explaining the faith to the skeptic with one, terribly unsatisfying sentence: “It's a mystery.” Sure, the Church has some profound ideas, a useful method, a set of reasonable assumptions, centuries of logical arguments, and even some intriguing evidence from the world of science, yet mystery remains. And always will. Why? Because teaching and being taught the mysteries of our faith is the business of a truly humble heart, an inquisitive mind, and a meek and merciful soul. All that we must learn, we learn at the feet of Christ. 

In his letter to the Colossians, Paul identifies himself as a minister of the Body of Christ; one given stewardship over the mission “to bring to completion for [the Church] the word of God, the mystery hidden from ages and from generations past.” He writes that this mystery “has been manifested to his holy ones, to whom God chose to make known the riches of the [mystery's glory]. . .” What is this mystery that Paul must bring to completion? God's Self revelation, first given to the Jews, must be made manifest among the Gentiles. He writes that the mystery to be revealed “. . .is Christ in you, the hope for glory.” Why must the Gentiles be made privy to the mysteries of salvation? Paul says that he proclaims the mystery of Christ, “admonishing everyone and teaching everyone with all wisdom, [so] that we may present everyone perfect in Christ.” He understands his commission as one that will fill up “what is lacking in the afflictions of Christ on behalf of his body . . .” In order words, the Body of Christ is not complete until every tongue, tribe, nation, and people have heard and seen the mystery of Christ proclaimed and accomplished in the Church. We know that this apostle to the Gentiles dies a martyr's death, preaching God's Word. His task, his commission falls to us, the Body of Christ he nourished with both his life and his death. So, how do we continue on?

We have in the sisters, Martha and Mary, two models, two paradigms for how we might proceed to reveal Christ's mystery to the world. When Jesus visits the sisters, Martha begins to fuss about, trying her best to prepare a suitably hospitable meal for their guest. Frustrated that Mary is ignoring her domestic duties in order to dote on Jesus, Martha complains to Jesus and asks him to admonish Mary for her apparent laziness. Instead of scolding Mary for her inattention to duty, Jesus turns Martha's complaint back on her, saying, “Martha, Martha, you are anxious and worried about many things.” When should notice here that Jesus doesn't chastise Martha for griping nor does he seem ungrateful for her work on his behalf. Rather than soothe Martha's hurt feelings by telling Mary to get to work, rather than tempering Martha's anger with a lecture on patience, Jesus goes straight to the root of her fussiness. Martha is anxious; she is worried. Faced with the presence of Christ in her home, Martha chooses to get busy; she deflects her anxiety by “doing stuff,” hoping, perhaps, that by staying busy she will burn off the fretting worry. Mary, on the other hand, sits at Jesus' feet and listens to his instruction. She too might be anxious. She might be just as wound up and nervous as her sister in the presence of Christ, but she chooses “the better part,” attending to Jesus as he teaches her the mysteries of his Father's revelation. 

Why does Jesus consider Mary's rapt attention to be better than Martha's distracted busyness? Let's ask this question another way. Who is most likely to learn: a student who sits in class tuned in to her iPod, her Facbook chat, and her doodling; or the student who attentively listens to the teacher—no distractions, nothing to cloud her mind or burden her heart? If you have ever tried to teach a child a difficult math problem, or convey a set of relatively boring facts, then you know the answer to this question! Mary has the better part because she is more likely to learn, more likely to “get it,” more likely to become the better teacher and preacher of the mysteries herself. Martha will get quite a lot done, but will she be open to seeing and hearing the mystery that Jesus has to reveal? Jesus tells Martha, “There is need of only one thing.” There is only one needful thing, only one thing we need: to listen to the Word, the Word made flesh in Christ.

When you take up Paul's commission to preach the mystery of Christ to the world, do you first listen to the Word; or do you get busy “doing stuff” that looks Christian, sounds Christian? Do you really hear what Christ has to say about God's mercy, His love? Do you attend to the Body of Christ in action during the celebration of his sacraments? Do you watch for Christ to reveal himself in those you love, in those you despise, those you would rather ignore or disparage? Can you set aside the work of doing Christian things and just be a follower of Christ, just long to be filled with the Spirit necessary to teach with all wisdom? It's vital that we understand that Martha isn't wrong for doing stuff. Her flaw rests solely in her anxiety and her worry while she's doing stuff. Being anxious and worried about many things while doing God's work is a sure sign that we are failing to grasp the central mystery of our commission to preach the Good News: it is Christ who preaches through us, not only with us, along side us, but through us. If we have truly seen and heard the mystery of our salvation through God's infinite mercy, then there is nothing to fear, nothing to be anxious about, nothing that can or will defeat the Word we are vowed to spread. Why? Because everything we do and say reveals Christ to the world. If the Church is the sacrament of God's presence in the world, and we are members of the Body of Christ, the Church, then we too are sacraments of God's presence. Individually imperfect, together we are made more perfect on the way to our perfection in Christ. 

To do what you have vowed to do, to preach and teach the Good News of Christ Jesus, choose the better part, choose to sit attentively at the feet of the Lord and take in the mystery of God's mercy; choose to surrender your anxiety and worry, and come peacefully, patiently closer and closer to the unfolding mystery of having been set free from sin and death. Bring to the feet of Christ a truly humble heart, an inquisitive mind, and a meek and merciful soul. This is the best part of being his student: nothing learned in Christ's classroom will ever be taken from you, even as you persevere in giving it all away.

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BYOS: Bring Your Own Sword

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

It's bad enough that Jesus lets us in on his little secret: he didn't come to bring peace but a sword. It's bad enough that he intends to use that sword to destroy families. It's bad enough that Jesus tells us that we have to love him more than we love our mothers, fathers, and children. It's bad enough that he tells us that if we want to live we must die and that dying means taking up a cross and following him. All of this sounds bad. But what makes it even worse is that Matthew brings this weird discourse to end by writing, “When Jesus finished giving these commands to his Twelve disciples, he went away from that place to teach and to preach in their towns.” Commands. All that stuff about hating our parents and our children and dying to live, these are all commands!? Apparently. They aren't written like commands. They don't sound like commands when read aloud. How then are they commands? The Greek word (διατασσων) used here can also mean instruction or admonishment. But the idea seems to be: once you've become a disciple of Christ, Christ's teaching becomes a command, an order for ordering your life. 

So, how does Christ order us to order our lives? First, what do we mean by “ordering our lives”? It could mean something like “arranging our lifestyle priorities.” But that seems a little superficial. Jesus isn't telling us anything as ordinary as “make time for prayer in your busy day.” He's reaching for something far more fundamental, something more elemental in these commands. And he does it by shocking us into recognizing the rudimentary necessity of divine love: loving God is fundamental to our holiness b/c without His love for us we cannot love at all. So, Jesus is not telling us to hate mom, dad, and the kids and love him instead. He's shocking us into recognizing that the only reason we are able to love mom, dad, and the kids at all is b/c God loves us first. Think of it this way: everything that we use to love one another—heart, mind, body, soul—is created by divine love. If divine love had never created us, we wouldn't be here to love anyone or anything else. The only way to make sense of following Christ is to recognize that our desire to follow him is first and always about answering his call to love God and one another. Answering that call while living in the world causes problems. The kind of problems that showing up to a party with a sword usually causes. 

But showing up to parties with a sword is what we do. Wherever we go and whatever we do, we bring with us the sword Christ himself gave us. That sword—the truth of God's love and mercy—is rarely welcomed with shouts of joy. Comfortable lies get skewered. Bonds of fake affection get severed. Sinful limbs get chopped off. More than anything else, our sword miraculously shines Christ's light on the darkness that threatens to engulf us and all those nasty fibs about the “true meaning of love” get washed out. The selfishness, the pride, the abuse, the manipulation, the co-dependency—all planted and fed by the world's version of love—are exposed as the feeble imitations of love that they truly are. Jesus insists that we love him first b/c he knows that we too easily buy the generic, off-brand stuff that sells so well. And we'll starve to an eternal death feasting on that junk. How can we recognize the love that saves if we've never loved the One Who Saves? Jesus commands us to order our lives to his teachings, to get ourselves into the order mandated by divine love. That's how we receive him and reap a lover's reward. 

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Mapping the Squirrel Brain of a Dominican Friar

Here's how my Squirrel Brain works. . .

Writing a homily for the 5.30pm Mass today. . .I hear voices down in the piazza. . .I think: funeral, wedding, graduation. . .and then I freeze b/c I'm probably supposed to be celebrating the Mass. . .then I remember that this semester preaching course covers homilies for funerals, weddings, baptisms. . .then I remember that I haven't finished reading the book I've assigned for the class. . .then I spiral into a fugue state where all the books I've not read rise up to haunt me and make me feel guilty. . .then I remember that I'm not parochial vicar anymore so whatever's going on down there doesn't involve me. . .unless it's something I agreed to do before the new job offer came and I've forgotten it. . .I glance at my calendar and notice that I was supposed to go to a formation council meeting today at the seminary and I start to berate myself for being such a squirrel brain. . .then I notice that I've put the meeting on July 15th instead of Aug 15th and now I feel better. . .so I reward myself by watching several "how to paint an abstract painting" vids on Youtube. . .and then I remember that I have a homily to finish and then one of the brothers knocks on my door to give me a DVD full of cheesy zombie movies and we start talking about how zombies are an apt metaphor for the decline of western culture. . .then I realize that I need to shave before Mass. . .

All of this happens in fewer than 30 seconds. And today has been a relatively calm day for my Squirrel.

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Dominican Arts

A new ministry for the Province of St. Martin de Porres!

Dominican Arts & Artists

Our very own fra. Cristobal Torres, OP is featured.  Below is an example of his work. . .

The Dominican Last Supper

Posters, cards, reproductions can be purchased from the site.

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How many surrealists does it take to screw in a light bulb?

25 High-brow jokes.  This is my favorite:

18. Werner Heisenberg, Kurt Gödel, and Noam Chomsky walk into a bar. Heisenberg turns to the other two and says: “Clearly this is a joke, but how can we figure out if it’s funny or not?” Gödel replies: “We can’t know that because we’re inside the joke.” Chomsky says: “Of course it’s funny. You’re just telling it wrong.”

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"The risk of activism. . .is an ever-present danger."

from Pope Francis' homily to seminarians and religious novices:

Dear seminarians, dear novices, dear young people discerning your vocations: “evangelization is done on one’s knees”, as one of you said to me the other day. Always be men and women of prayer! Without a constant relationship with God, the mission becomes a job. The risk of activism, of relying too much on structures, is an ever-present danger. If we look towards Jesus, we see that prior to any important decision or event he recollected himself in intense and prolonged prayer. Let us cultivate the contemplative dimension, even amid the whirlwind of more urgent and pressing duties. And the more the mission calls you to go out to the margins of existence, let your heart be the more closely united to Christ’s heart, full of mercy and love. Herein lies the secret of the fruitfulness of a disciple of the Lord! Jesus sends his followers out with no “purse, no bag, no sandals” (Lk 10:4). The spread of the Gospel is not guaranteed either by the number of persons, or by the prestige of the institution, or by the quantity of available resources. What counts is to be permeated by the love of Christ, to let oneself be led by the Holy Spirit and to graft one’s own life onto the tree of life, which is the Lord’s Cross.

NB. No mention of advocating for Big Gov't social engineering programs; no mention of "saving Earth" or fighting climate change; no mention of resisting structures of gender/sexual oppression.  Mentioned: the joy of consolation, the Cross of Christ, and the necessity of prayer!

Read the whole thing.

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Nihilism, or How We Become Useless Eaters

The post immediately below this one provoked a few emails about the definition of "nihilism."  Since I'm spending my days hiding from the squirrels and flopping around in bed with a good book, I will quote a reliable source:

The caustic strength of nihilism is absolute, Nietzsche argues, and under its withering scrutiny “the highest values devalue themselves. The aim is lacking, and ‘Why’ finds no answer” (Will to Power). Inevitably, nihilism will expose all cherished beliefs and sacrosanct truths as symptoms of a defective Western mythos. This collapse of meaning, relevance, and purpose will be the most destructive force in history, constituting a total assault on reality and nothing less than the greatest crisis of humanity:

What I relate is the history of the next two centuries. I describe what is coming, what can no longer come differently: the advent of nihilism. . . . For some time now our whole European culture has been moving as toward a catastrophe, with a tortured tension that is growing from decade to decade: restlessly, violently, headlong, like a river that wants to reach the end. . . . (Will to Power)

Since Nietzsche’s compelling critique, nihilistic themes–epistemological failure, value destruction, and cosmic purposelessness–have preoccupied artists, social critics, and philosophers.

 

[. . .]

 

By the late 20th century, “nihilism” had assumed two different castes. In one form, “nihilist” is used to characterize the postmodern person, a dehumanized conformist, alienated, indifferent, and baffled, directing psychological energy into hedonistic narcissism or into a deep ressentiment that often explodes in violence. This perspective is derived from the existentialists’ reflections on nihilism stripped of any hopeful expectations, leaving only the experience of sickness, decay, and disintegration.

 

[. . .]

 

In The Banalization of Nihilism (1992) Karen Carr discusses the antifoundationalist response to nihilism. Although it still inflames a paralyzing relativism and subverts critical tools, “cheerful nihilism” carries the day, she notes, distinguished by an easy-going acceptance of meaninglessness. Such a development, Carr concludes, is alarming. If we accept that all perspectives are equally non-binding, then intellectual or moral arrogance will determine which perspective has precedence. Worse still, the banalization of nihilism creates an environment where ideas can be imposed forcibly with little resistance, raw power alone determining intellectual and moral hierarchies. It’s a conclusion that dovetails nicely with Nietzsche’s, who pointed out that all interpretations of the world are simply manifestations of will-to-power.

 

Bottom-line: once a culture has ceased linking the Good with the True, only Power matters. IOW, those with the most money and guns make the rules. And there's Nothing-No One There to appeal to when Money and Guns decides that you are a useless eater.

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Massive Amnesia, or the Pernicious Ideology of Nihilism

from Pope Francis' new encyclical, Lumen fidei:

25. Today more than ever, we need to be reminded of this bond between faith and truth, given the crisis of truth in our age. In contemporary culture, we often tend to consider the only real truth to be that of technology: truth is what we succeed in building and measuring by our scientific know-how, truth is what works and what makes life easier and more comfortable. Nowadays this appears as the only truth that is certain, the only truth that can be shared, the only truth that can serve as a basis for discussion or for common undertakings. Yet at the other end of the scale we are willing to allow for subjective truths of the individual, which consist in fidelity to his or her deepest convictions, yet these are truths valid only for that individual and not capable of being proposed to others in an effort to serve the common good. But Truth itself, the truth which would comprehensively explain our life as individuals and in society, is regarded with suspicion. Surely this kind of truth — we hear it said — is what was claimed by the great totalitarian movements of the last century, a truth that imposed its own world view in order to crush the actual lives of individuals. In the end, what we are left with is relativism, in which the question of universal truth — and ultimately this means the question of God — is no longer relevant. It would be logical, from this point of view, to attempt to sever the bond between religion and truth, because it seems to lie at the root of fanaticism, which proves oppressive for anyone who does not share the same beliefs. In this regard, though, we can speak of a massive amnesia in our contemporary world. The question of truth is really a question of memory, deep memory, for it deals with something prior to ourselves and can succeed in uniting us in a way that transcends our petty and limited individual consciousness. It is a question about the origin of all that is, in whose light we can glimpse the goal and thus the meaning of our common path. 

I'm working on an outline for an elective Spring course at Notre Dame Seminary tentatively titled, "Preaching & Nihilism." We'll look at the historical, philosophical, and theological roots of postmodern nihilism and how a Catholic preacher can address this pernicious ideology from the pulpit. 

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Translation Crowdsourcing, or Attention Latin Geeks!

Help me with translating these four phrases/sentences into Latin:

1). First Principles of Preaching

2). The Preacher preaches to himself first.

3). Preach the text in front of you.

4). Think, feel, preach with the Church.

Thanks!

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The dead bury the dead

NB. Deacons preaching this weekend. So, here's a homily of mine from 2007. . .a little Vintage Fr. Philip.

13^th Sunday OT 2013
Fr. Philip N. Powell, OP
St. Luke’s Parish, Irving, TX (Vigil Mass) & St Paul's Hospital

Go and proclaim the Kingdom of God! I say, then: live by the Spirit! Go, follow Christ, and live by the Spirit! Well, what are you waiting for? Go! This command is like Jesus’ command to us to love one another. If I were yell at you: Go and buy me peanut butter! Or, Go, follow the bus, and visit Houston! Well, you would know what to do, right? You have some idea of what it is I’m yelling at you to do. But when Paul yells at the Galatians: “I say, then: live by the Spirit!” and Jesus says, “Go and proclaim the Kingdom of God!”—do we have any idea what they are yelling at us to do? Maybe we have some vague notions about doing good deeds and going to Mass and making sure other people know we’re Catholic. Or, maybe we think that it means to do something really strange like joining a monastery or becoming a nun or a priest or starting to have visions of Mary or St. Agnes in the shrubs. Probably not what Paul and Jesus had in mind. So, what do they want us to do when they tell us to follow Christ, live in the Spirit, and proclaim the Kingdom of God?

How easy would it be for me to let us all off the hook here and repeat the predictable? Let me pump you up with the sweet air and tasty bits of religious cliché—to follow Christ, live in the Spirit, and proclaim the Kingdom of God are all just matters of the heart—right intention, good feelings, sweetness and light, and basically, just being a swell guy or gal. Or, I could really let you off the hook and tell you that following Christ, living in the Spirit, and proclaiming the Kingdom are all big tasks that require a lot of work and time and organization; so, tell you what: let the pros worry about it—the priests and lay ministers—and you just show up here every Sunday, do your Mass-thing, and go home as if nothing happened. Sorry. Can’t do that. Paul and Jesus are teaching us something very different. . .

Paul, quoting Jesus, reminds the Galatians that “the whole of the law is fulfilled in one statement, namely, ‘You shall love your neighbor as yourself.’” Then he tells them to live in the Spirit so as to not “gratify the desire of the flesh.” What is this desire? First, “desire” is a kind of lacking; a wanting and not having, a longing for a promised completion or fulfillment. (Paul is most likely talking about inordinate sexual desire here.) He continues, “…the flesh has desires against the Spirit, and the Spirit against the flesh…” What is a desire of the Spirit? Most basically, this desire is a longing to be with God forever; to be brought back to Him free and whole.

Now, you might come away from this teaching believing that Paul is arguing for a kind of dualism: flesh vs. Spirit; body vs. soul. No. He doesn’t say that the flesh and Spirit oppose one another. He says that the desires of the flesh and the desires of the Spirit oppose one another. These opposing desires prevent you from doing what you want to do. And who are you? You are body and soul, flesh and spirit. One person, undivided; one will, one intellect. And if in one person there is a battle between the disordered and well-ordered desires of both body and Spirit then that person is a slave. Thank God that “for freedom Christ set us free”!

Living in the Spirit is at once perfectly simple and immensely complex. Perfectly simple b/c all we have to do is become Christ for one another. Easy cheesy. Just become Christ! Living in the Spirit is immensely complex b/c we have to become Christ for one another. Very difficult. Becoming Christ is perfectly simple b/c we are brought to that transformation in baptism. But becoming Christ is immensely difficult b/c we must continue to cooperate with the gift of baptism all our lives. If you are consumed by a conflict between the desires of your flesh and the desires of your Spirit, how capable are you of cooperating with God’s baptismal graces? This is why Paul teaches the Galatians: “…do not use this freedom [the freedom to cooperate with God’s grace in Christ] as an opportunity for the flesh; rather, serve one another through love.” Love being, of course, the Spirit—the Holy Spirit, the love the Father and Son have for one another, the creating and redeeming passion that made us, saves us, and feeds us.

So, if you will be guided by the Spirit, you must follow Christ! Excellent. I’ll follow Christ. What does that mean? As Jesus and the disciples were proceeding to Jerusalem, Someone says to him, “I will follow you wherever you go.” To another Someone along the way, Jesus says, “Follow me.” And then Another One further along says, “I will follow you, Lord. . .” To the first Someone Jesus replies, “…the Son of Man has nowhere to rest his head.” Translation: following me ain’t easy—it’s work and hard work and long hours and rest comes only with death; there’s no “time off” or “vacation” from Becoming Christ for One Another. The second Someone answers Jesus, “I will follow, but let me go first and bury my father.” Jesus says, “Let the dead bury their dead. But you, go and proclaim the Kingdom of God.” Translation: right now is the time to follow; there is no postponement, no hesitation; do not wait until this and that and all those things are done; the dead are dead, Become Christ for the living now! Then the last Someone promises Jesus, “I will follow you, Lord” but then he hesitates, “but first let me say farewell to my family at home.” And Jesus says to him: “No one who sets a hand to the plow and looks to what was left behind is fit for the Kingdom.” Translation: if you will do my work here and now, you must do my work Here and Now; leave behind what cannot or will not come with you. To those of us along the way to Jerusalem—to the cross and the empty tomb—to those of us along the Way who say, “I will follow you, Lord, but I must go and do this or that first,” Jesus says, “I am First. If you will follow me, I am First. If you will live in my Spirit, I am First. If you will proclaim my kingdom, I am First.”

Living in the Spirit is the day to day struggle to be free from the slavery of sin. To live free in Christ is to be guided by Love, that is, to be directed, constantly poked and prodded, by your redeemed desire to live with God forever—to serve each another with one heart and one mind; graciously sacrificing for friends and enemies alike; drowning in prayer, breathing God’s Word, breaking his body and drinking his blood; becoming, here and now, Christ for others. If you will say to Jesus, “I will follow you, Lord” do so without regret, hesitation, without burden, or debt; do so shamelessly, eagerly, without guile or presumption; do so immediately, full-throated with arms spread, without fear or foreboding; not looking back, but falling head-long and free into the field, taking on his yoke and proclaiming first with every breath, first with every muscle and every drop of sweat: Christ is Lord! And his kingdom is at hand!

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Squirrels, nuns, and fried chicken

This will be my final weekend as Parochial Vicar for St. Dominic Church.  

Early Monday morning I will head north to spend a few weeks with the Parentals and dodge the squirrels.

Then, I have a four day visit with the Dominican nuns in Summit, NJ.  We'll be discussing Lumen Gentium.

Back to NOLA for a few days and then off to Michigan to spend ten days with the Ortonville Dominican nuns.  We'll be discussing BXVI's Spe salvi.

Back to NOLA and the start of classes at Notre Dame Seminary in late August.

A whirlwind summer!

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The storm's debris

St. Cyril of Alexandria 
Fr. Philip Neri Powell, OP 
St. Dominic, NOLA 

We pick up where we left off yesterday with Jesus telling the disciples that only those who do the will of the Father can be called his. He says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the Kingdom of heaven. . .” Those who cry out his name but fail to do the Father's will are false prophets, “ravenous wolves” posing as sheep. And even if these wolves do good deeds—prophesy, cast out demons, end world hunger—all in Christ's name, he will say on the last day, “Depart from me, you evildoers. I never knew you.” He never knew them. Why? Because they never knew him. Not for who he is, anyway; not as one who came among us to bring the Good New. Not as the Word made flesh to die for our sins. They might've known him as a Do-Gooder, or an Inspirational Teacher, or a Traveling Wizard. But they didn't know him as the Christ, the Son of God. If we will be like the wise man who builds his house on rock, we will listen to his words and act on them; otherwise, we will be like the fool who builds on sand. We will collapse and be utterly ruined. On what, on whom is your life built? 

Since we started with a little Apocalyptic doom and gloom, let's temper it a bit with the Philosophic; that is, without turning a deaf ear to Jesus' clear warnings, let's spend a bit of time wondering about the purpose of a foundation, more specifically, the proper foundation for a life lived in Christ. In the Builders' metaphor that Jesus uses, we have two foundations: one of rock, one of sand. The rock foundation provides stability and durability for anything built on it. The sand foundation provides neither, only a temporary, constantly shifting surface that cannot be trusted for strength or endurance. The whole purpose of a foundation is to give a structure an ordered footprint, a firm grounding so that the building has a good chance of withstanding whatever comes against it. If your life is the structure, who or what is your foundation? If you've built your life on the shifting sands of this world's goods; or, on the promises of this world's rulers, then your life probably cannot withstand what this world chooses to bring against you. Why should the goods and powers of the world support you when the world itself attacks? Christ is the only sure foundation for a life built to endure this world and beyond, beyond the vicious whims of the Enemy and his deep longing to see us fall. 

Christ's rock-solid foundation extends strata-deep to heaven-high and stamps more than just a churchy footprint. To build a life on the Rock of Christ means bringing into your spiritual house both your public and your private life; your history and your secrets; your politics, your science, your entertainment; both your wealth and your poverty; every minute of every day not just those minutes spent in Church. In other words, if we will build our lives on the Rock of Christ, we cannot build another house on the sand, a “shack-up” flat for rendezvouses with the world. We cannot commit spiritual adultery with the Enemy and expect Christ to sit quietly at home, meekly waiting for our return. We cannot prostitute ourselves for acclaim or influence or comfort and expect our Lord not to notice. So, we can do the will of the Father; or, we can be the slaves of sin and wash away with the storm's debris. If we want Christ to know us at the end, then we must spend time and energy getting to know him now. And we cannot do that if we're busy juggling the world's promises on a sand bar. Listen to his word. Act on his word. And your faithfulness—at the end—will not be in doubt. 

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Why am I not comforted?

No worries, Religious Bigots. . .errrrr. . .People, B.O.'s got your back*:

“On an issue as sensitive as this, knowing that Americans hold a wide range of views based on deeply held beliefs, maintaining our nation’s commitment to religious freedom is also vita [. . .] How religious institutions define and consecrate marriage has always been up to those institutions.  Nothing about this decision — which applies only to civil marriages — changes that.” 

This from the same guy who is gleefully forcing Catholics to pay for artificial contraception and arbortifacients.

Apparently, having to pay for having your conscience violated is not a particularly "sensitive" issue.

* Until it becomes politically expedient to toss us under the already overcrowded bus.

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