Rats squeaking at stars

St. Vincent de Paul: 1 Cor 1.26-31 and Matthew 9.35-38
Fr. Philip N. Powell, OP
St. Albert the Great Priory


How do the foolish shame the wise? How do the weak shame the strong? How do those who are nothing reduce to nothing those who are something?

We are art. Made things. Like paintings in color or sculpture in shape and size or music in speech or poetry in both our lyric complexity and sometimes in our doggerel simplicity. Being made things, we have a Maker. Creatures have a creator. And having a Creator means that we have a relationship with something or someone more complete than we are, in fact, fully complete, completely actualized, Pure Act in a gratuitous relationship with our unactualized potential, our still to be perfected gifts. If we know that we are 1) creatures, that is, made, and that 2) we are imperfect but perfectible, then we cannot boast before God. We cannot hold ourselves, haughty and ridiculously puny, before Him Who made us and boast about who we are, what we’ve done, why we did it, and where we are planning on going next.

Mice can roar at the sky and claim to move the clouds, but rodents squeaking at stars are just rodents squeaking at stars.

Whoever boasts, should boast in the Lord. Boast in the Lord. Not in power. Not in noble birth. Not in human wisdom. Not in strength. Boast in the Lord’s power, His kingship, His wisdom and His strength. Because “it is due to him that you are in Christ Jesus…” It is His power, wisdom, and strength that gave us righteousness, sanctification, and redemption. Nothing you did or can do, nothing I did or can do, and nothing we did together did or can do together will accomplish our redemption or complete our righteousness without our Creator. We are art. Made things. And we are made holy by the One Who made us.

When you brag of your good deeds, when you brag about your academic accomplishments, your athletic prowess, or your artistic genius, when you brag without giving thanks to God, you brag as one whose strength is weakness, whose power is poverty, whose wisdom is foolishness. You brag about empty deeds, pointless accomplishments, useless prowess, and abused genius. You have done nothing. With God, you have done everything!

So, what’s there to brag about but that we are fatally loved, killed in repentance and made new again, made more perfect, by a God who gave us His wisdom in His Son? What’s to brag about but that His Christ looked out over the troubled and abandoned crowd and was moved with pity, touched by compassion for them and gave them for the ages laborers from the master of the harvest? What’s to brag about but that the weak in Christ are stronger than strength, more powerful than power, more regal than any king, wiser than any created wisdom, and loved by God to death and life again and forever?

The foolish shame the wise by praising God for His wisdom. The weak shame the strong by praising God for His strength. Those who are nothing reduce to nothing those who are something by praising God for His creation and for their creaturliness. When we boast w/o praising God for our excellences, we boast like the mice who claim to move the clouds. We are rats squeaking at stars.

Make no arrogant claims, refuse no one

25th Week OT (M): Proverbs 3.27-34 and Luke 8.16-18
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX


What is the best you can offer to the rest of us, to all of us here and to everyone out there? What riches have you piled up? Which of your many talents have you neglected? How much time do you fritter away waiting waiting waiting for something to happen to you, for you, against you—time squandered, unworthily spent, time better offered to us, all of us here and to everyone out there. What is the best you can offer us and what is the best we, the Body of Christ, can offer to the world?

Proverbs says: “Refuse no one the good on which he has a claim when it is in your power to do it for him.” What is the good for us, the best for us? Who has a claim on this good? And when is it in our power to do this good for those who have a claim on it? In the gospel Jesus teaches us that no one lights a lamp only to hide its light. No one does the work of enlightenment, the arduous labor of seeking, finding, and obtaining the truth only to hide it away, to conceal it in a vessel or set it under a bed. The good for us is the light of the gospel truth shining out from us—not hidden but clearly, brightly visible.

And who has a claim on this light, this truth? Anyone who sees it, anyone who needs it. The theological thrust of Paul’s missionary efforts to the Gentiles is that the saving truth of the gospel is universal, feely given to all for all. There is no race, sex, nationality, creed, sexual orientation, political allegiance, martial status, socioeconomic class, or handicap that is excluded from seeking, finding, and obtaining the saving truth of the gospel. To all who have ears, listen. To all who have eyes, see.

When do we have the power to do the good for those who will listen and see? Always. We always have the power to shine the light, to direct its beam and focus its illumination. There is never a moment when we are restrained by any power beyond our own volition from giving the gospel truth to those who need it. Never. True, we often feel constrained. Social pressure not to cause trouble with religious discussions. Embarrassment at some of the scandals in the Church. Reluctance to “impose” your beliefs. Worries that others will think you are a zealot or a nutter. All are anxieties that tempt us to silence when a holy noise is required.

Proverbs says: “Refuse no one the good on which he has a claim when it is in your power to do it for him.” We always have the authority—each of us has the authority—to teach and preach the truth of the gospel to anyone who needs to hear it and is willing to listen. Refuse no one, then, this good. Refuse no one your witness. Refuse no one your generous, charitable work. Refuse no one the ill-kept secret of what we become when we take on Christ and fail and rise and fail and rise. “To anyone who has, more will be given.” Faith exercised in good works, in public witness builds a stronger, more resilient trust. “From the one who has not, even what he seems to have will be taken away.” Faith without good works, without witness is empty, it only “seems.” And even this little bit will be taken away.

“Take care, then, how you hear.” Arrogance in your witness to the truth is vanity. A triumphal certainty that one “possesses the truth” is conceit and as such witnesses only to meaner, baser spirits. To the humble does the Lord show kindness. To those who see and hear the gospel truth and offer it freely in humility, these the Lord blesses with clarity, peace, and the fire of the true Spirit.

Refuse no one the light, the love, the help, the comfort, the fire, the passion, the suffering, the death and the new life of Christ in the Spirit. Refuse no one.

Get those nasty fingers out of your ears!

24th Week OT (F): 1 Cor 15.12-20 and Luke 8.1-3
Fr. Philip N. Powell, OP
St Albert the Great Priory and Church of the Incarnation


The Corinthians are causing trouble again. They’ve been spending way too much time listening to their philosophers—the ancient world’s version of some of our itchy-eared career theologians in the academy. Speculation is rife. There is a prevailing spirit of free-wheeling conjecture, a ubiquitous riffing on borrowed intellectual fantasies, stolen fragments of Greek myth, mathematical idolatry, appeals to demiurge hierarchies, and some pop-star adoration in the form of personality cults centered on charismatic figures willing to scratch all those itchy ears in exchange for a little attention. One result of all this imaginative intellectual doodling is a denial of the resurrection of the dead. Essentially, a denial of Christ’s resurrection and a rejection of Easter morning’s Empty Tomb. This denial, this rejection is not simply one reasonable theological conclusion among many reasonable conclusions. It is an emptying of the faith, a draining off of the Spirit, the murder of our life in Christ. It is a mortal wound to the Body, the Church.

How so? Paul makes two very practical observations about the absurdity of a Christian denying the resurrection. First, he says that this denial renders your faith vain. Quite literally, your trust in the promises of God is worthless, without hope. Second, the denial of the resurrection is a conclusive admission that you have been a false witness to God, that is, to say that Christ was not raised from the dead and to say that no one else will be raised either directly contradicts the content of our apostolic witness, our historic faith and serves as testimony against God. We are pitiable Christians indeed if we turn so easily from vowing ourselves in baptism to the life-long proclamation of the Empty Tomb to having our itchy ears scratched by the dirty fingernails of mythic conjecture and itinerant theological curiosities. Remove those attention-seeking fingers from your ears. Turn away.

Turn instead to the women who traveled with Jesus and the Twelve, those faithful women who “provided for [Jesus and the Twelve] out of their resources.” No doubt Luke is reporting a very mundane reality here. The women made sure the preachers had basic food, clothes, the stuff everyone needs to survive while traveling around. Their generosity to the preachers of the gospel is more than kindness, more than bigheartedness. They were the instruments of the Lord’s providence. They were how the Lord chose to provide for His Son and Son’s student-preachers. The women’s generosity, their open hands and open hearts were a holy preaching.

These women witness against the urbane Corinthian boredom with the central truth of our apostolic faith. Your witness, literally, your martyrdom, must be as open-handed, as open-hearted as the preaching of these women. Your witness to the core hope of our trust in God—that as Christ was raised from the dead so too will those who believe in him be raised—your witness to this Christian truth must be exceedingly generous, ridiculously rich and disproportionately extravagant. If we cannot or will not testify to this truth, then we testify against God and we publicly renounce our baptismal vows. Truly, then, we are forever dead.

Rather than preaching a faith informed by vacant, speculative curiosity or a faith that merely monitors the Spirit dissected and comfortably pinned to fashionable secular prejudices, preach Christ crucified and risen, Christ raised and ascended. From the abundance of your godly trust, the excessive stockpile of our Christian riches, preach the Risen Christ…and get those nasty unfaithful fingers out of your ears!

Getting Shot Everyday of Your Life

St Andrew Kim and Companions: Romans 8.31-39 and Luke 9.23-26
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX


Her whole family has just been shot in front of her. “’Maybe He didn’t raise the dead,’ the old lady mumbled[…]” With this moment of desperate doubt on her lips, the Grandmother in Flannery O’Connor’s short story, “A Good Man is Hard to Find,” collapses in the ditch with the serial killer, The Misfit, standing over her. He expresses what can only be described as a distinctly western skepticism about things mystical, “I wasn’t there so I can’t say He didn’t.” The Misfit goes on to claim that if he had been there, he would know for sure whether Jesus raised the dead or not. This knowledge might have saved him from becoming a murderer. The story continues: “His voice seemed about to crack and the grandmother’s head cleared for an instant. She saw the man’s face twisted close to her own as if were going to cry and she murmured, ‘Why you’re one of my babies. You’re one of my own children!’ She reached out and touched him on the shoulder. The Misfit sprang back as if a snake had bitten him and shot her three times through the chest. Then he put his gun down on the ground and took off his glasses and began to clean them.” The Misfit orders Hiram and Bobby Lee, his fellow misfits, to drag her body off into the woods with her family. Bobby Lee says, “She was a talker, wasn’t she?” The Misfit, his eyes “red-rimmed and pale and defenseless looking,” said, “She would have been a good woman if it had been somebody there to shoot her every minute of her life.”

Paul asks the Romans, “What will separate us from the love of Christ? Will anguish, or distress, or persecution…?” He then quotes Psalm 44, a lament, as his strange answer: “For your sake we are slain all the day; we are looked upon as sheep to be slaughtered.” We are being killed daily for God’s sake. You might say that it is b/c we are being killed daily that Paul asks the question about what will separate us from the love of Christ. Or you might say that since we are not being killed gratuitously but rather for God’s sake, Paul argues then that nothing can wrench us from Christ’s love. Regardless, both lead us to the same conclusion: we would be better Christians if there were someone to shoot us every minute of our lives.

The Grandmother’s empty and terribly haughty religiosity kept her pinned in a bourgeois mud hole. She wallowed in respectability, distant affection, whiny self-righteousness, and crisis superstition. It wasn’t until she found herself in a real mud hole with a gun in her face that her spirit grasped the truth of who she is. At that moment of the Misfit’s greatest vulnerability as a sinner, she reached out: “Why you’re one of my babies. You’re one of my own children!” She took up her cross, perhaps for the first time. And died as Christ for her son. Her murderer.*

What does it take for you, for us to see with crystal clarity that nothing—not angels, not powers, not death—that nothing can separate you from the love of Christ? If nothing, nothing at all, can separate us from the love that gave us birth as new men and women in Christ, what are we waiting for? What fear, what anxiety, what worldly claim on our souls, what possible embarrassment holds us back from our witness, our daily martyrdom for God’s sake? The Psalmist cries out to God, “For your sake we are being killed all day long!” Daily we are being killed. Will your death today be a witness or a waste?

If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me.

*The Misfit is a Christ-figure for the Grandmother. After all, it’s his moment of suffering that brings her to her own epiphany and his gun that martrys her.

Who does Jesus say that you are?

24th Sunday OT: Isa 50.4-9; James 2.14-18; Mark 8.27-35
Fr. Philip N. Powell, OP
St Paul’s Hospital and Church of the Incarnation


Last night I walked in the common room of the priory to hear a very familiar, distinctly southern voice on the TV. Even before I made it around the couch to see his face, I knew that Fr. Aaron was watching Brother Billy Graham preach. The logo in the corner of the screen told me that this was a “Billy Graham Classic.” Br. Graham’s powder blue polyester suit and full head of brown hair told me this classic was from about 1976. I listened with the ears of a child and I heard the familiar stories of the Bible, the familiar cadences of my Baptist past, the comforting assurances of a personal meeting with Christ, and I heard again and again the signature Protestant theology of faith alone, the lone sinner coming to salvation in a moment of decision, the instantaneous clarity of one’s relationship with God accomplished in a flash of acceptance, just one heartbeat of true openness to the Father’s mercy and BAM! you’re done! At the all too familiar altar call, I watched hundreds of people stream down the aisles of the stadium to accept Jesus Christ into their hearts as their personal Lord and Savior. And I thought to myself: “You people have no idea what you’re getting yourselves into!”

Who here wishes to lose his life? Who here wishes to deny herself, take up her cross, and follow Jesus? Who here will refuse yourself what you think you need, what you think you want, will reject all those people, all the stuff and prestige that seems so essential, reject all that in exchange for a life of sacrificial service? Who here will heft the instrument of your greatest pain and eventual death, heft it onto your shoulders and carry it to the garbage dump of your unjust execution? Who will follow Jesus?

Be careful. Be very careful. Denying yourself what you want and need, inviting suffering and death into your life, and walking on the path of Christ-like passion and righteousness is dangerous. It’s more than dangerous; it’s explosive, it’s a volatile risk, a decision reached with grace in awe and lived with ears wide open and tongue loosely freed. This is no stunt. No walk along the trimmed paths of a safely tailored wood. This is soul-shattering serious business, commitment to the brim of your deepest well, filled up and overflowing with just two words: “The Christ.” Who do you say that Jesus is? The Christ. The Anointed One of the Father. Messiah. Emmanuel. God With Us. Be careful. Be very careful. Risk nothing on a vain word, a futile gesture. Risk nothing on a pretense. Risk nothing on a drama, a skit, a made-for-TV moment of tears. We’re not playing at Church here! But please, risk everything, all things, on a steadfast truth, a faithful word. Risk everything answering that groaning longing, that bone-deep, itching desire. Rest your restless heart where Peter has rested his. With confidence, he takes his well-rewarded risk: “You are the Christ.”

Who do you say that Jesus is? Prophet. Brilliant teacher. Rabbi. Essene monk. Son of Joseph and Mary. Pacifist revolutionary. Radical social reformer. Delusional cult leader. Figment of the imagination. God. What possible difference does it make? Labels are peeled off as easily as they are slapped on. One label, two labels, three. No matter. Who he was then and who is now is largely irrelevant. Largely inconsequential to who I was, to who I am. He can be a teacher of ethics, a cultural pioneer, a non-violent demonstrator, an unwed mother, a suicidal teenager, a laid off fifty-something year old, a mad priest, a delicate child. He’s all things to all people. What does it matter who I say he is? If you do not know who he is, cannot or will not say who he is, how will you deny yourself for his sake? Whose sake? Will you take up an empty cross? Who will you follow? You must know who Jesus is and you must speak the name of Jesus so that your works may be signs of your faith. To demonstrate your faith, your works must be worked in the name of Jesus the Christ. Who do you say that Jesus is?

And perhaps more frightening than that question, is this one: when Jesus the Christ looks back at those claiming to follow him, when he looks over the crowd, all those yelling “Lord, lord!” who will he say that you are? Will he see a half-hearted wannabe or a hero of the Word? A mush-mouthed apostle or a proclaimer of the Good News? A wallower in anger and despair or a rejoicer in love and mercy? A slave to disobedience or a freed child of faith. Who will he say that you are? Who do you say that you are?

What do your works say about you? How do you demonstrate your faith? In other words, to say that you have faith, to say that Jesus is the Christ, and then fail, utterly fail to act as though you believe this, to fail to demonstrate concretely your claim to faith, this failure is death. And what a silly way to go. Do you think for a moment that our loving Father would ask us to believe in his Son for our redemption, to accept His invitation to live with Him forever, and then turn around and make it impossible or even difficult for us to do so? Everything necessary for our redemption and our growth holiness is freely given, freely infused in us for our use, just waiting for our cooperation. We are graced, gifted with all that we need to name the Christ, to deny ourselves for his sake, to carry our cross, and to walk in his ways. In other words, when he looks back at us, those following in his way, bearing our crosses, we may ask him, “Lord, who do you say that we are?” He can say, because his own suffering, death, and resurrection has made it so, he can say, “You are the Christs.”

If I were a Baptist preacher, maybe Br. Billy Graham, I would cue the choir to start “Just As I Am.” While they sang softly, I would ask all those touched by the Lord this night to come forward, to stand before the altar and ask Jesus into your life. I would urge you to accept Christ into your heart and make him your personal Lord and Savior. But since I am a Catholic priest and Dominican preacher, I will instead invite you forward to take into your bodies the Body and Blood of our Lord Jesus Christ, to eat his flesh and drink his blood. To take into your life—your flesh and blood—everything that he is for us. Teacher. Savior. Brother. Master. Son of Mary. Word Made Flesh. Father and Holy Spirit. God. And then I will invite you to leave this place with his blessing to grow in holiness by serving one another, to proclaim the Good News with your tongue and with your hands, to thrive wildly in the abundance of graces that the Lord hands you, the talents He gives you to use for His greater glory.

If you know what you’re getting yourself into, walk these aisles this morning/tonight, stand up and come forward to eat and drink, and know that you stand and walk and eat and drink and serve because he is the Christ, he is the Anointed One of God, and he says to us all and to each: “You are the Christs. Follow me and do our Father’s will.”

Mary's revealing sorrow

Our Lady of Sorrows: Hebrews 5.7-9 and Luke 2.33-35
Fr. Philip N. Powell, OP
Serra Club and Church of the Incarnation, Irving, TX


Just think: all his life the prophet Simeon heard the whispered revelation of the Word in his heart, the approaching thunder of our salvation; what must have been a constant rumble, a persistent, portending drumbeat: “The Christ is coming! The Christ is coming!” And now, right there, the child stands fully made, fully revealed, a sign against the world, a man to save the world. His coming, his suffering, death, and resurrection offers a choice, a choice that reveals the human heart, that unveils the place of covenant in our souls: choose life with him or choose death against him.

Standing there, looking at Jesus, does Simeon feel the shaking of history? Does he feel the prophetic wave break against all creation, loosing the bonds of death, slicing cleanly the knots of miserable fortune—the tied-tight grip of what everyone thought of as their predestined end? What did it feel like to witness the cracking of the world’s foundation, the beginning of death’s end? What is it like to have your bones rattled by the choice of heaven and hell blooming before you?

Prophet, behold your sign. Mother, behold your son. Children of God, behold the sword.

Blessing Jesus’ mother and father, Simeon must hear again the prophecy he has heard all his life, the prophecy of Isaiah: “…he shall be a snare, an obstacle and a stumbling stone to both the houses of Israel, a trap and a snare to those who dwell in Jerusalem; and many among them shall stumble and fall, broken, snared, and captured.” Is this how we think of Jesus? Do we think of him as a scandal, a stumbling block, a trap on the path, a snare? Do think of him as one who will net us like prey or break us against the rocks? Surely, Jesus is a comforter, a consoler, a reconciler, and a man of peace. Surely, Jesus comes to forgive, to loose from bonds, to free from snares, and to gently guide.

Yes, surely, this is true. But he comforts with truth not fairy tales. He consoles with what is not with wishes. He reconciles with stark choices not compromise. And we are freed. Freed from the bonds of sin. Freed by our trust and our allegiance. Freed from the snares of lies. Freed by the knowledge of the truth. And your heart is revealed in the decision you make: will you be free to live and love forever or will you continue to pretend that your slavery is license? Will you learn obedience so that you may be made perfect in His love? Or will you continue the devil’s puppet show of sin, playing the stooge on a string?

We don’t like stark choices. The black and the white. We love the gray. We love the infinite progress of options. And we wear ourselves out doggedly chasing after alternatives. We want the Pick and Choose Buffet, the marketplace of boundless selection—the perfect fit, the flattering color. And so we resist the idea that Jesus is a sign of contradiction, a signal of negation: he is for us a trap, a snare, a pit; he is a moment in history, a time marked by decision. He trips us up b/c his life, his suffering, death, and resurrection reveals our heart, our most primitive desire: what do you want? Life or death? To fall again or rise with him? Eternal gray or brilliant glory?

Joseph and Mary were amazed at what Simeon said about their son. How much more amazed was Mary when Simeon prophesied that she would be pierced by a sword so that hearts may be revealed? Our mother’s sorrow over her son’s death moves us to the choice of our heart’s most profound desire: we choose life, and that abundantly!

Naughty to Holy

Saints Behaving Badly, Thomas J. Craughwell, Doubleday, 2006

I was very skeptical at first. The title of the book, Saints Behaving Badly, sounded like one of those screeds written by an anti-Catholic Catholic who tries to convince us that we can ignore the current Pope because somewhere in the distant past some Pope had a girlfriend or pilfered from the papal treasury or drank a little too much. I thought: “Great. Another book ‘exposing’ the saints of the Church as sinners in order to promote some ridiculous dissident agenda.” I could not have been more wrong. Thomas Craughwell writes of his intentions: "The point of reading these stories is not to experience some tabloid thrill, but to understand how grace works in the world. Every day, all day long, God pours out his [sic] grace upon us, urging us, coaxing us, to turn away from everything that is base and cheap and unsatisfying, and turn toward the only thing that is eternal, perfect, true--that is himself[sic]" (xii). Is Craughwell a Dominican? Maybe I can persuade him to give the life of a preacher a try! Though the title is misleading, the book is anything but a juicy expose of saintly misdeeds. What Craughwell gives us is a well-written and lively picture of exactly what the Church is all about: the proclamation of the Good News that even the worst sinner can become a saint. Moving from St. Matthew to Venerable Matt Talbot, Craughwell chronicles the morally chaotic lives of the malcontents who became some of our best examples of Christian holiness. My favorites: St. Christopher, Servant of the Devil; St. Augustine, Heretic and Playboy; St. Columba, Warmonger; St. Vladimir, Fratricide, Rapist, and Practitioner of Human Sacrifice; St. Francis of Assisi, Wastrel; and St. Peter Claver, Dithering Novice. What’s fascinating to me about all these saints is that moment of grace that turns them around, that instant in time when the Lord touches their cold hearts with the fire of his Spirit and sets these guys ablaze with his love. Some of the stories may not be appropriate for younger readers (blood and guts, sexually suggestive content), but older adolescents will benefit tremendously from reading that their worst sins probably don’t rate the title “Satantist” or “Hedonist” or “Mass Murderer” and that even these sinners found God’s grace and His salvation. Over at Disputations, Tom suggests that the book would make a good reading group for a parish. I agree. Perhaps confessors could recommend the book to penitents whose pride prevents them from accepting God's forgiveness because their sins are truly horrible. Tell them to read the book and ask themselves: "Am I THAT bad?" Or maybe the parish youth group could use the book as inspiration for a revival of the medieval tradition of staging conversion dramas! However you choose to use the book, it's worth a read.

Paul vs. Jesus, Law vs. Love

23rd Week OT: 1 Cor 5.1-8 and Luke 6.6-11
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

To perfect our participation in the life of the Blessed Trinity we first come to love God as He loves us. Our ability to love God is itself a gift from God Who Is Love. The degree to which we listen to and comply with our vocation to love God by loving one another is what we call “maturity.” A more mature spirituality will be one that has better perfected the gift of love.

Now, forgive my pedantic start. But there is a point here, I promise! We have two apparently conflicting scriptural readings this morning. Paul hears that there is a notorious sinner among the Corinthians, a man living with his father’s wife. He demands that the church expel this man from the community and “deliver [him] to Satan for the destruction of his flesh…” Over in Luke, we have Jesus battling the Pharisees again over the proper understanding of the relationship between the letter of the Law and the spirit of the Law. The Pharisees practically dare Jesus to heal a man’s withered hand on the Sabbath. Of course, he does! And he asks, “…is it lawful to do good on the Sabbath rather than to do evil, to save a life rather than to destroy it?” Paul says that we must boot the sinners out and Jesus says that the letter of the Law is always understood in light of the greater good.

Our temptation here is to run to one pole or the other. If you will follow Paul on this issue, you will uphold the right and responsibility of the church to discipline its members using biblical and traditional measures of moral action. If you will follow Jesus on this issue, you will privilege the greater good in the spirit of the Law over a legalism required by the letter of the Law. The perversion of Paul’s position becomes self-righteousness, Pharisaical legalism in the name of purity. The perversion of Jesus’ position becomes indifferentism, a toleration of sin in the church in the name of spiritual liberty. Both legalism and indifferentism are immature spiritualities, that is, neither will help you cooperate with God’s grace in perfecting His love in you.

Recently, our bishops published an updated version of their Program for Priestly Formation. In the chapter titled, “Human Formation,” they write: “The foundation and center of all human formation is Jesus Christ […] In his fully developed humanity, he was truly free and with complete freedom gave himself totally for the salvation of the world”(74). Here is the key to our spirituality: Christ-like freedom. We will wither in sin if we fail to hold one another to basic moral standards. And we will smother the fire of the spirit in us if we lock our conscience in a legalistic coffin.

To be free, truly free as Christ is free, and therefore ready, willing, and able to cooperate with God’s gift of love to us, we cannot see our freedom as a license to do whatever we want. Our freedom came in a moment in history. We were liberated from the inevitability of death due to sin and given a renewed purpose, a new goal, a new life in Christ, to become Christ, and live with God forever. We mature spiritually when we submit our will to the law of freedom, the rule of the living Lord in our lives, and then give our lives for the good of others—sacrifice in love.

Paul insists that the sinner be expelled so that his soul may be saved. Jesus appeals to the greater good of a higher Law. Paul does not re-establish Pharisaical rule over the Corinthians. And Jesus does not sever us from the moral responsibilities of the Good. We cannot call on Paul to justify self-righteousness and we cannot call on Jesus to justify libertine abuse of moral freedom.

A truly adult spirituality then is a child-like submission to our final end, our ultimate human purpose: to be perfected as our Father is perfect—to become sacrificial Love.

"Can't get no..." (revised)

23rd Sunday OT: Isa 35.4-7; Jas 2.1-5; Mark 7.31-37
Fr. Philip N. Powell, OP
U.D. Freshmen Retreat, St Paul’s Hospital, Church of the Incarnation


In the late 1960’s a prominent philosopher and cultural critic wrote the following, anxious cry for the human condition: “I can’t get no satisfaction/I can’t get no satisfaction./’cause I try and I try and I try and I try./I can’t get no.” He goes on to argue that the information doled out by the media is, at best, without merit. He writes, “When I’m driving in my car/And that man comes on the radio/And he’s tellin’ me more and more/About useless information/Supposed to fire my imagination./I can’t get no, oh no no no.” The media fails us in the end. His argument ends in what can only be called pathetic mewling and a denial of the possibility of final happiness: “I can’t get no satisfaction/I can’t get no satisfaction./’cause I try and I try and I try and I try./I can’t get no.” We can’t get no satisfaction…and so, we are afraid.

And so the Lord says to those whose hearts are frightened: “Be strong, fear not! Here is our God!” Our God comes with vindication, with absolution and acquittal. He comes with divine recompense, with reward and reimbursement. The blind see. The deaf hear. The desert sand pours out water. And so He says to us, “Be strong, fear not! Here is your God!” What we need most, what we need best and soonest, what we need deeply and widely—the love of our Creator—His love is here, now, God is with us. Here is our strength, our courage, and our God.

Our philosopher and cultural critic, Professor Jagger, perfectly captures the condition of the soul frightened by the apparent absence of God. While we can say, “Be strong, fear not! Here is our God!” Those with frightful hearts can only moan and cry, “I am weak and afraid! Where is God?” And what frightens their hearts? What grabs their very being and squeezes it with terror? Death? Loneliness? Sickness? Trial? Temptation? Failure? If it is fear of death, fear of loneliness, fear of sickness and trial and temptation that terrorizes your heart---be still! And know that God is here.

He could not hear, could not speak. Jesus took him away from the crowd and ministered to his lock up ears and his locked up tongue. “Be opened!” And the man heard and spoke and the crowd was exceedingly astonished. Jesus ordered them to keep quiet about the miracle, but the more he insisted on their silence, the more they witnessed to his power. “He has done all things well.” They could not be silent. Nor can we. Our silence now is vanity, a useless calm that herds us to destruction.

We live by the promises of a God who loves us. We live by the promises of a God who became flesh for us, suffered for us, died for us, and rose again so that we might have eternal life. Our satisfaction—despite the destruction, the despair, and the seduction of a nearly mad world—, our satisfaction, what fills us up with joy, is the strength of the Lord, His awesome power, His constant presence. What bodily temptation or spiritual perversion can stand against the creating and recreating power of Love Himself? What hole in your soul cannot be filled with His plan for you? What lack, what poverty can’t He remedy? What gift, what talent can’t He complete in you? And use for His greater glory?

Professor Jagger sings about a bleak and sterile landscape, an arid cultural desert, littered with the wrecks of the idolatries of self, power, and riches. We are confronted by sadistic and alien religiosities; theologies of absolute domination and public terror; televised political pomp and ceremony masquerading as peace and social justice; the destruction of human dignity by market oppression packaged as economic freedom; the collapse of basic familial structures in the name of choice and liberty; the suicidal destruction of our historical memory, our collective ability to recall who we have always been. We are forced to attend to the daily freakshow of activist clowns slyly distracting our consciences with colorful tricks while they do violence to our tradition by renaming their silly social novelties as “civil rights.” And what of the Church? Have we forgotten our promises? Our vows to be apostles? Our promises to be faithful witnesses? Have we been dithering on the playground of scandal and dissent for so long that we have forgotten just who we are and why we are here?

But even in this ruined desert of consumerist nightmares and ecclesial amnesia, we are not fatherless. To those with ears opened to hear, our loosed tongues must say to them, “Be strong, fear not! Here is our God!” The persistent witness of scripture and tradition is that despite our best efforts to remove the Lord from our lives, our best efforts to ignore Him, to neuter Him into a Platonic demiurge, to reduce Him to a cosmic process, or to loan Him out to alien religions as “Visiting Diety-in-Residence,” He remains with us. He stays right here. If the flux and flair of our culture frightens you, gives your heart pause in trusting the promises of the Father to be with us…do not be afraid! Emmanuel! God is with us! Biblical witness, traditional witness, magisterial witness, personal witness…every witness kindled by the Spirit’s fire speaks the same Word with the same Breath and repeats over and over and over: God is with us! God is with us!

What will your witness be this year? What will your words and deeds tell us about your spirit? What will you tell us about who you are as a student and missionary of the Lord? Will you open ears around you to hear the Word and loose tongues to offer praise to God? Will you serve in righteousness the poor whom God has chosen as heirs of His kingdom? Will your mercy inspire mercy? Your love inspire love? Will you be Christ?

Your life this year can be a life of worry, anxiety, stress, sickness, and unbearable pressure. Your life this year can be a life of joy, trust, peace, good health, and leisure. Your life this year can be lived in a tiny box where the only voice you hear is your own. Your life this year can be lived on the opened field where the all the voices you hear speak the Word of Life, the Word of Truth. You can be deaf and mute. You can be closed and silent. Or you can be opened by Christ to repair the ruins, to challenge the clowns, to stand up against the slow and steady crumbling of our faithful past; you can open your mouth and speak the words of wisdom, proclaiming to the crowds that God is with us and He is ready to touch ears, touch tongues, ready to open everything, all His works, to receive the Word of Christ.

Can’t get no satisfaction? Well, make the t-shirt if you must. Yes, buy the CD. Order the poster and hang it on the wall…but do not forget the promise of our Mighty Father: “Be strong, fear not! Here is your God!”

Not "once upon a time" BUT "Here with us"

Nativity of the Blessed Virgin Mary: Rom 8.28-30 and Matt1.18-23
Fr. Philip N. Powell, OP
St Albert the Great Priory and Church of the Incarnation, Irving, TX


There is no “Once upon a time…” in the Catholic faith, no “Long ago and far away…” The God of Abraham, Isaac, and Jacob, the God of the New Covenant, the Father of all creation operates in history for our salvation—dates, times, places, people, events—real history, real stories, faithful narratives of His people struggling to love Him and to be loved by Him. The Eastern Orthodox bishop and theologian, John Zizioulas, writes: “History is the sacrament of Israel’s religion.” Meaning that history, the record of God’s creative and re-creative work in His world, reveals God to us, makes Him better known to us. Through His Word from the Law and the Prophets, through His Word to Mary, our Mother, and through the revelation of the New Covenant in the Word Made Flesh, our Father brings us to Him, reels us in, and gives us new life. The celebration of Mary’s nativity is a celebration of our redemption in history—not an escape from this world in timeless myth but the blessing of this world in Christ’s birth as Lord and Savior.

OK. Why the theology lecture, Father? Here’s why: how easy is it for us to fall into the foggy mush of neo-pagan escapism, the near-Gnostic desire to understand our salvation as some sort of mystical escape from the dirty world, from the heavy stuff of living in bodies that betray our spiritual efforts, and other bodies—you people out there!—who won’t stop sinning, who won’t Do Right and make my work at getting holier easier for me! How quickly and easily we can come to think of our spiritual lives as the difficult work of ridding ourselves of what makes it possible for us to be perfected in God’s love: one another.

If we will be saved together, then we must live together in holiness and that means living in this world, in this history of God’s creation, among His works of beauty and goodness AND among the uglinesses and evils we build from what He has given us. Salvation is not about getting out of here as fast as possible. Salvation is about getting back into the family of God and witnessing, preaching, and teaching His healing Word; living every day, every hour, every minute in thanksgiving, in humble gratitude to Him for your very being, saying “thank you” for the fact of your existence, and the existence of everyone else, all of whom reveal Him to you.

Celebrating our Blessed Mother’s birth exalts her sacrificial fiat, her “let it be done to me” as a moment in history, a real event that calls out her predestined purpose, her prophetic place as the one who gives flesh to the Son. This took place. This took a place. An event with a location and a time. It took place to fulfill what the Lord had said in His Word through the prophet. And b/c it was done to her according to His Word and her Yes, the child is named Emmanuel, God-With-Us. And He is with us—in His family gathered here, in His priests, in His sacrifice of the altar, in His history, and in His Church.

If and when you are tempted by the devil of spiritual escapism—a spirit that tempts us with the false notion that we must get away from the dirt and the ugliness and sordidness of created things, especially other people, in order to be saved—if and when you are tempted by this devil, give thanks for Mary’s birth. Give thanks for her fiat. Give thanks to her for bearing Jesus and bringing the Word to us. And remember that God is with us—not “once upon a time in a galaxy far, far away,” but right now, right here loving us through His family. Loving us back to Him until he comes again.

Speak a word of healing

22nd Week OT (W): 1 Cor 3.1-9 and Luke 4.38-44
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

PODCAST!
When you think about being sick or being well and not doing well spiritually and doing very well spiritually, do you think about how your body feeds your soul and how your soul animates—gives life to—your body? Since the human person is a body/soul—not a machine with a ghost inside!—but a composite of flesh and bone and animated life, there must be a some basic connection between being physically or spiritually diseased or healthy. After all, it is no accident that Jesus both preaches and heals, proclaims his healing Word and restores health to the afflicted. It is for this purpose that he was sent.

Cancer, infection, catastrophic injury. Useless anxiety, wounded empathy, and all-consuming narcissism. These are all demons, all maladies who speak too often and say too much, robbing us of our ease, our fitness and vigor. But what power do they have over us when we are focused on our purpose? How can they wound us, infect us, trouble us at all when we are living the life of Christ, when we are rehearsing daily our part in the gospel drama of redemption and growing in holiness?

Jesus rebukes the woman’s fever. Pulls it out of her. He speaks directly to the source of her illness, admonishing the worry and fret to leave her. It does. She rises and serves him. And the word of her healing spreads, bringing the sick from all over. Each is cured and demons are expelled. Isn’t this the pattern of our salvation and the preaching of the Word? Do you recognize it? We are brought to Christ by someone else; we hear his Word spoken; we are healed of our sin, we rise to serve his Body, the Church; the good news spreads; other are healed body and soul—cured of disease and relieved of their demons. And Christ’s purpose is made flesh and bone, given life again in our New Life in him.

We know the sources of most of our physical ailments. Medical science is more than capable of pointing us to the various causes of bodily disease. But what causes our spiritual dis-ease? What grows in us to make us anxious, cold-hearted, self-righteous, disobedient, basically, sinful? Paul tells the Corinthians that they are not yet a spiritual people—they are still fleshy, still infants in Christ. And he knows this b/c they are jealous and contentious, some claiming to be of Paul and some Apollos. They have forgotten their start and their end, their origins and their goal. They don’t know who they are b/c they don’t know where they are going. They have failed to understand that they were made for a purpose and then redeemed to fulfill that purpose.

There is no magic here. I am not suggesting that knowing our divine purpose mystically protects us from car accidents, stomach aches, and the flu; or that we will never feel the touch of a dark spirit. Knowing our divine purpose gives us a point above disease to focus on, a goal, a signpost beyond illness and injury, a future health for which we can reach, and in reaching, grasp with God’s perfecting gifts of love and mercy. We are not abandoned to our sicknesses. Being ill—in body and soul—is never about being forsaken by God. This is our chance to surrender any allegiance to despair, any commitment to something or someone other than Christ. Being ill is the crisis of body and soul that tightens the ear to hear the Word preached, to hear the healing rebuke of Jesus. Now, follow the pattern: spread that healing Word, speak your purpose and gather the crowd around our Christ. We belong to him. We are his field and his co-workers. We are his purpose, his Body--wounded, healed, and finally perfected.

What Comes Out Matters

22nd Sun: Dt 4.1-2, 6-8; Jas 1.17-18, 21-22, 27; Mk 7.1-8, 14-15, 21-23
Fr. Philip N. Powell, OP
St Paul’s Hospital and Church of the Incarnation, Univ of Dallas

PODCAST!
Eat five fruits and vegetables daily. Drink six to eight 8 oz. glasses of water daily. Don’t skip breakfast. Eat protein and good carbs six times a day. Don’t eat after eight o’clock at night. “Fat-free” doesn’t mean “calorie-free”—read the label! Take smaller portions and chew slowly. Wear a tight belt at meals. Don’t eat alone. Green socks will distract you during meals. Eat left-handed. Stick grapefruit seeds behind your ears to rev-up your metabolism. Watch back to back episodes of the surgery channel while eating—especially when they do the eyes! Eat naked in front of a mirror. Eat with your hands. Let someone else feed you. But under no circumstances are you to allow someone else to feed you while eating naked in front of a mirror wearing green socks with grapefruit seeds stuck behind your ears! That’s just silly. And we don’t want to be silly about what we put into our bodies, do we?

We have our own food-based prohibitions, don’t we? Long lists of what we will and will not eat. Long lists of fatty foods, fried foods, sugary foods, animal-based foods, artificially sweetened foods, high-carb foods, foods made from refined flour, foods from politically suspect countries, foods from politically suspect regions of the country, foods from certain corporations, foods made by non-union workers or maybe made by union workers…all sorts of prohibitions that give breath and voice to the virtues we want to cultivate and the vices we want to kill. There is one list of forbidden foods we do not have, however—a list of naughty foods given to us by God. God says, “Graze freely and fairly and share with those who can’t.” Not a bestseller…but the rule effectively illustrates the point Jesus is making to the Pharisees and scribes.

Once again Jesus finds himself having to teach the teachers of the Law the first meaning of the Law. The scribes and Pharisees accuse Jesus and his disciples of violating the traditions of the elders when they eat without washing their hands. Essentially, the disciples are ignoring the purification rituals done before meals. Quoting Isaiah, Jesus accuses his opponents of ignoring the Father’s commandment to honor Him in their hearts. They are doing little more than offering “lip service,” literally, they are “serving God only with their lips” when they merely ritually wash their hands. It’s a show. To be seen. A show to be seen by those who expect public displays of piety, religious theatre in plain view.

In opposition to this, Jesus teaches: “Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.” This is not a simple reversal of conventional social values. Jesus isn’t “turning things upside down.” He is simply teaching the Law as it was given and showing now how it has matured: righteousness with God is a right relationship offered in love, accepted in total awe, and lived in the service of others. We are completed in God’s love and by God’s love as we use our God-given gifts to serve others. If you find yourself obsessed with the regulatory minutiae, the picayune procedure, the jots and tittles of public religiosity, you might want to consider again the passage from Isaiah that Jesus quotes to the Pharisees: “This people honors me with their lips but their hearts are far from me, in vain do they worship me, teaching as doctrines human precepts.”

So, how do we honor God with our hearts and not just our lips? How do we worship Him in the true Spirit with love?

We hear in the letter of James: to honor God the Father with His Son through the Holy Spirit, we come to see that everything we have and everything we are is His gift to us. We come to see that He gave us birth by the word of truth, that we are knitted together with the every breath of truth and pushed out into the world graced as the firstfruits of His creation. We humbly welcome, we joyously receive the Word planted in us, that spirit of beauty and goodness that God completes in His love and that comes to save our souls. We are doers of this Word in the world not just hearers of it. We make His Word real, we give His word in us hands and feet, lips and tongues. We give His Word function, practicality, work, purpose, and finished goals. If His word remains in us unused, it will become a fragile thing easily broken by sin, quickly shattered by private doubt, or perhaps die from lack of charitable attention. And if we feed His Word nothing more than religiosity, mere ritual and mechanical prayer, or even worse, superstition dressed up as devotion, we risk blasphemy by using His name vainly, using His name to no purpose other than public show.

Pure religion, that is, a clean relationship with God is both interior and exterior, one leading the other and the other pushing the first: you serving others to serve God and you keep yourself undefiled by the world, unmoved by the prizes the world seeks after. Murder, theft, adultery, idolatry, folly, greed all come from within, all come from a heart darkened by a will untamed in truth and beauty, a heart closed to the Word planted in its muscle. To strengthen that Word, to bring it fresh blood and clean air, open your ears to hear, open your eyes to see; hear and see the Gospel, the whole Gospel of love that Christ preached—our perfection in obedience to the Father’s will, our completion as vigorous members of the Body, our growth as men and women in love with being servants to one another, and our joy in honoring Him who made us His people, His nation, His prophets and His priests.

To do him honor, purify your heart with a clean sacrifice of service, a spotless gift of unselfish work for someone who needs your hands for their own good. It is not enough that we carefully attend to the religious duties and the canonical obligations of being Catholics. We can certainly start there, but if we will mature beyond needing the spiritual training wheels of the Law, if we would worship the Lord in Spirit and in Truth, in the fullness of His revelation and His perfecting grace, we will seek Him, find, Him, and serve Him, for His greater glory, among those thrown out, cast off, abandoned, and shamed. If we will do Him honor as your Father and Lord, we will uncover His forgiving Word, reveal His love, and put His compassion to work for the weakest among us. On the cross, He made Himself the least among us to serve us. Now, to serve the least is to serve the best.

What goes in—food, ritual, Law—all matter but not finally. What comes out measures your soul, weighs your spirit against the promises you’ve made. Eating naked in front of a mirror takes some courage. Standing naked before the Lord…well, that takes more than courage; that takes trust…and bruises and skinned knees and dirty hands and a sunburn and some sweat. It also takes the humility to say without flinching: how may I serve?!

The moral obligation to be a well-prepared fool

21st Week OT (Fri):1 Cor 1.17-25 and Matthew 25.1-13
Fr. Philip N. Powell, OP
Church of the Incarnation, University of Dallas

PODCAST!
How did you come to the faith? What fool brought you to Christ and persuaded you to sacrifice you life for the cause of the Gospel? How did he or she do it? How did they catch you, seduce you to say yes to God? Have you really ever thought about the trip you’ve taken to this spot? Have you ever really contemplated the steps, the one after another steps that brought you here? You didn’t just land here, you know; you didn’t just tumble out of the sky, land on your feet, brush off and find yourself a Christian! If you haven’t given much thought to how you got here, I suggest you do. Start by asking yourself this question: what fool told me about Jesus?

Yes, I said “fool.” What fool told you about Jesus? Paul is clear in his letter to the Corinthians, “For since in the wisdom of God the world did not come to know God through wisdom, it was the will of God through the foolishness of the proclamation to save those who have faith.” In other words, God, in His wisdom, decided to make Himself known to us in the foolish proclamation of the gospel, the foolish preaching of his disciples and not through the wisdom of the world. Those who are fools enough to believe the scandal of the cross, those brought to Life by the Holy Spirit, those whose mouths are stuffed with the Word—not a human eloquence but holy fluency—these are the ones who tell us about Jesus and we who believe their witness and have faith are saved. Not with wondrous signs. Not with worldly wisdom. But with a living, breathing faith that batters dark doubt and seduces the stoniest heart.

Who melted your icy refusal to listen to the Word? Who broke the seal on your lips, lips that now say AMEN and LORD? Who pushed you out of the darkness into the light? I ask b/c you need to give thanks. This is no so much about self-understanding as it is about lifting up the gift of gratitude and praise—given to us by God—and offering a sacrifice of thanksgiving for the fool who told you about Jesus. Let them benefit from a small offering of praise. You are here now b/c they were not afraid to speak the Word given to them by the Holy Spirit. Their courage struck the spark that set your soul ablaze.

Now it’s your turn. The five wise virgins are prepared for the coming of the Bridegroom. Patient, well-groomed, rehearsed, and eager, they wait for him and benefit immediately from their readiness. For us, being ready and willing to give witness to Christ in our lives is how we prepare for the Bridegroom, it is how we work for his arrival. Certainly a large part of this readiness for us is our academic preparation, the time and energy we spend developing the divine gift of our mind. Whether your preparation is theological, philosophical, scientific, biological, economic, artistic, or literary, you prepare to witness of the foolishness of the Cross so long as you prepare knowing and believing that what you study—the subject of your intellectual preparation—is a revelation of God from God to you, to us for our holy progress.

We are, you are morally obligated to prepare your mind to serve the Lord by assiduous study, by faithful attention to His revelation in all the arts and sciences that He has gifted you to investigate and learn, and you are obligated to share the fruits of this study with us so that we may see and hear His wisdom with you. Your witness as students and teachers is the witness of the disciple, the faithful scholar in the School of Charity, apprenticed to Christ—you are excited to learn and excited to teach.

Prepare yourself then to be the fool who tells some dark soul about Christ. Prepare yourself in the wisdom of the Cross to be the lips and tongue of the Lord’s saving Word.

Throw the bums out!

21st Week OT (Wed): 2 Thes 3.6-10, 16-18 and Matthew 23.27-32
Fr. Philip N. Powell, OP
Church of the Incarnation

PODCAST!
Jesus to the Pharisees: Hypocrites! Whitewashed tombs! Full of dead men’s bones and every kind of filth! You are evildoers, children of murderers, and hypocrites! So much for the pablamed nonsense that Jesus never condemns, that Jesus is always open to and accepting of every human failure. So much for the nancied notion that Jesus gently guides, sweetly persuades, and never, ever uses harsh words to correct error or call sin “Sin.”

Plainly, Jesus is perfectly capable and eagerly willing to bounce the stubborn Pharisees and scribes around a bit for their spiritual posing. Clearly, Jesus is perfectly capable and eagerly willing to lob a few “Bill O’Reily” grenades amongst his religious enemies. Obviously, Jesus is perfectly capable and eagerly willing to insult his opponents in order to startle them, anger them, stir them up, maybe even incite them to violence! Why? Why is he so ready, willing, and able to take these guys on with such offensive, alienating, and unhelpful rhetoric? That’s easy: he loves them.

And because he loves them he is willing to smack them around a little to make this devastating point: you are lying to yourselves and the rest of us when you say that you would not have killed yesteryear’s prophets; you are the children of those who murdered the Lord’s messengers, and you are, in fact, plotting even now to kill me! He loves them so he tells them what they will not believe. He loves them so he tells them the truth. Jesus’ “unhelpful” rhetoric, his “hurtful” speech is an instigation to repentance. And though his medicinal rant is delivered to the scribes and Pharisees, we hear it as well.

In his second letter to the church at Thessalonica, Paul writes: “We instruct you, brothers and sisters, in the name of our Lord Jesus Christ, to shun any brother who walks in a disorderly way and not according to the tradition they have received from us.” This is not the practice of “no harm, no foul” we’ve grown accustomed to the contemporary American church. This is not the anemic plea for endless dialogue that we hear these days when a brother or sister walks a disorderly way. This is not an instruction from Paul on how to set up processes for consultation on dissension or committees for discussion and feedback on reform. Rather, Paul is instructing the Thessalonians to turn out those who reject the identity of the church, those who refuse to be formed by the community of believers that they have joined voluntarily. So, throw them out and be done with it! Right?

Not quite. Teaching and preaching the truth in love is a ministry of patience. Yes, it is also a ministry of naming sin “Sin,” but it also a ministry naming grace “Grace.” And it is first and always first a ministry of proclamation, the good spiritual work of telling every man, woman, and child by word and deed that the Lord has invited them to live life with Him and that they are given every chance, every opportunity to perfect His love by exercising their divine gifts for others. Patience and charity, then, are the good habits of seeing the Biggest Possible Picture and letting God be God in His own good time.

Those among us who vandalize the tradition, who walk a disorderly way but insist on doing it among us can be hounded, scolded, griped at and about, argued with, proven wrong, and even physically removed. But the question remains: what have they heard and seen from you, for us, in the way of patience, in the way of charity, in the way of medicinal help? Those who walk apart will do so sometimes despite us or even because of us, but why will they return to us, why will they order their lives and come back to this handed-on adventure of loving God and being loved by Him? Will any of them point to you, to me and say, “Because of him, because of her I am back”?

Jesus rakes the scribes and Pharisees because he loves them. He rakes them to wake them up. He wakes them up to repentance, not punishment, to cure and to healing. We are to be doctors of the soul not judges of conscience, healers of the Body of Christ, not jailers for the Church.

Law, License, Hypocrisy

Beheading of John the Baptist: 2 Thes 2.1-3, 14-17 and Matt 23.23-26
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

PODCAST!
NB. I liked this homily at 5am this morning. Now, I dunno...it seems a little confused to me. Too many peices competing for too little space and time. (Fr. Philip @ 12.20pm)

Always in our struggles for holiness we are tempted to weigh too heavily on the side of the Law or on the side of License; we become unbalanced, top-heavy or bottom-heavy, and we either fall over or become immobile. The most obvious indication that we’ve given to much time and energy to one or the other—Law or License—is the presence of hypocrisy. Hypocrisy is evidence for all to see that we have succumb to the temptation to take the quick and easy way out of our spiritual struggle and simply elect to either idolize the Law or idolize License. Hypocrisy is not about failing to live up the standards you truly believe in. Hypocrisy is the failure to apply to yourself the standards you apply to everyone else.

Jesus blasts the Pharisees as hypocrites because they pay very careful attention to the minutiae of the Law while ignoring the more difficult, the “weightier,” things of the Law. He accuses them of straining out the gnat and swallowing the camel, of being self-indulgent pirates. Blind to their own hypocrisy—as we often are—they cannot be reliable spiritual guides for others. The Pharisees have become top-heavy with the Law and they tumble easily at the word of a righteous man.

The Thessalonians seem to be dealing with another problem: a lack of direction, a failure in local leadership, and perhaps, some hypocrisy resulting from a bottom-heavy preference for the rule of License. Paul has to warn this Christian community not to jump at very “spirit” that claims authority to reveal secrets or get all wound up over some new letter or new gospel that shows up at their assemblies.

License rules here b/c the community is ignoring or even rebelling against legitimate ecclesial authority. Either some the Thessalonians themselves or recent converts from other places are trying to grab power and influence by appealing to new revelations about Christ, new revelations about salvation. Using false letters and false spirits, they want to undermine authentic apostolic authority with appeals to that same apostolic authority in order to set themselves up as apostolic authorities! Hypocrites!

So, where’s the balance for us btw Law and License? The balance is Freedom. And it’s expression is found in this letter from Paul: brothers and sisters, stand firm and hold fast to the traditions that you were taught; stand firm against false teaching, that is, teachings that clearly contradict the story of our salvation history; stand firm against attempts by apostolic posers to lay claim to Christ’s authority and lead us over a spiritual cliff; hold fast to the truth of the faith as spirits of dissent, disappointment, and anger wash over the church; hold fast to the beauty and goodness that the Father has revealed to us in His Son and in one another. Open your hearts to be fortified against the picayune naggings of legalistic bookkeeping spirits whom you imagine tally your sins and crank out a lengthy bills. Open your minds to be fortified against the corrosive waves of libertine spirits whom you know snatch at your reason and dissolve it in pretty of vats of sophist potions and stir it with the soft-headed rhetoric of relativism.

Freedom—the balance btw Law and License—is the gift of the ability to follow Christ to the Father and become perfect in His love. We are freed from sin, not freed to sin. When we preach the truth of the faith—even when we fail to live up to that truth—we hold fast and stand firm, avoiding hypocrisy.

To preach anything else but the truth of the faith is an exercise in self-indulgent pirating—stealing from the blind their chance to see, stealing from the deaf their chance to hear.