Anyone else watching The Monastery? I saw just about 45 minutes of it tonight and I was struck by the superficiality of the monks' theology! Just about everything the abbot said was New Agey psychobabble. The Asian monk was speaking Buddhist with a Berekely accent. And Br. Gabriel actually said to the big whiney ex-Catholic, "It's like God needs us." What?! The only one I heard tonight that sounded remotely Catholic was the hermit, Br. Xavier. I have to admit that this is the first time I've seen this show. I haven't seen anything about it on the blogs. Is there anyone out there watching this show and critiquing the goofy theology these guys are preaching?
12 November 2006
Divine gift or Demonic bribe? Hmmmm...
32nd Sunday OT: 1 Kings 17.10-16; Hebrews 9.24-28; Mark 12.38-44
Fr. Philip N. Powell, OP
St Paul’s Hospital and Church of the Incarnation
Is it best to give much, to give often, or to give wholeheartedly? Perhaps it is best to give much, often, and wholeheartedly! This is certainly better than giving little, seldom, and miserly. A stingy heart leaks bile not blood and will dry quickly into a stone. The gospel question here is: from where do we give? Out of what do we give? Jesus praises the widow for her generosity. But her generosity is not a matter of amount, frequency, or attitude. Her generosity is measured by her poverty. While the rich people at the temple give from their surplus wealth—what was leftover—the widow gave from her destitution, her impoverishment. She contributed “all she had, her whole livelihood.” Now, this is not an exhortation from Jesus for rich people to give more, more often, and with a more gracious attitude, This is, in fact, a call for every generous heart—rich, poor, somewhere in between—to think carefully about what our Father has provided for us and how we spread His goodness around.
Christ wants more, better, and best from us always, but what he wants most is our contrite hearts and humble spirits. Out of these sacrifices he wants an outrageous generosity to pour out service, prayer, and abundant witness. So let me ask you another gospel question: what are you putting into the Lord’s treasury? Where does your generosity come from?
You might ask: “Why does it matter where my generosity comes from? Isn’t giving the point?” The short answer: No. Giving isn’t the point. Giving is the result, the conclusion. What must come before or underneath giving itself is a wide-open, bountiful, abundantly generous heart, a heart at the center of which is the living sacrifice of Christ himself on the cross. Christian generosity pours out from the heart-tabernacle, from the holy of holies where the Lord Himself rests in us—the hub of friendship with God, the axis point at which the Father, Son, and Holy Spirit meet to contain all that we are and all that we have. An abundantly generous heart is a bottomless covenant, an eternal promise of blessing and gift, of virtue and of holy consequence. If we will give as the widow did, we give a lot or often or graciously, we will give as God our Father gives: fully, freely, without price, expectation, or debt. We will give ourselves, all of ourselves, everything we have and are, give all that we love, all that hold for security, all that we reserve just for us. We will give as Christ gave to us and for us on the altar of the cross and gives to us now on that altar of sacrifice. We must give our lives if we are to live.
Let’s see if we all understand the sacrifice of Calvary, the generous gift of Christ’s life for our sins. Jesus died on the cross, was buried, rose from the tomb, ascended to the Father, and now we come together to sacrifice him again on that altar. We are here to beat and bruise his body again, here to lash him and crown him with thorns, here to pound those nails through his hands and feet, and lift him up over Golgotha so that we might benefit again from his death—a death that we repeat over and over again in the Mass. Right? NO! That is an anti-Catholic parody of our theology of redemption. The Catholic theology of redemption is the theology of redemption found in today’s reading from Hebrews. Christ does not offer himself repeatedly for our sins; he does not come before the holy of holies once a year like the levitical High Priest to expiate our sins; he does not enter a wooden temple for us. Instead, he enters for us the temple of the presence of God. He went before the holy holies once to expiate our sins. And he offered himself once for all on the cross. Hebrews reads, “…now once for all he has appeared at the end of the ages to take away sin by his sacrifice…[and] will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.”
Surely this is the Christian exemplar of generosity! Christ doesn’t give much, often, or graciously. He give all, forever, and perfectly. He gives us all of his life—his time among us, his trial, his suffering, his death, and his resurrection. He gives us forever the benefits of his high priesthood, making us a royal, holy, and prophetic people. He gives us perfectly the one sacrifice we need, the only sacrifice we need for new life, for life eternal. And to complete, for us here in history, to complete the sacrifice of the cross, he will return in abundance, in glory, in awesome blessing and bring the fullness of divine healing to everyone who waits for him, everyone who waits with hearts opened, with tabernacle doors thrown wide.
Let me ask you again: what are you putting into the Lord’s treasury? Where does your generosity come from? Think about what you take out of the treasury, what we all take from the treasury! My point here is not to shame anyone into being generous. My point is simply this: if we are withdrawing from the abundant treasury of God’s blessings—and we are—then surely we are filled with those blessings, surely we are stuffed like our uncles at Thanksgiving with the gifts and rewards of our Father’s goodness and beauty. Wonderful! Precisely as it should be. But if we are stuffed and continuing to stuff, then surely we are called to spread the goodies, to diffuse the blessings. You might say to me, “But Father, God gave me these blessings for my benefit. I prayed for them especially!” Yes, absolutely correct. He gave you that blessing so that you might use it to its fullest effect—by giving it away! By giving it away you will be truly blessed in your near reckless generosity. Hoarding blessings and gifts from God is a contradiction in terms. Let me suggest a radical notion to you: if you have a blessing or gift that you aren’t eager to give away, it is probably not a blessing or gift from God at all, but a bribe from the Devil. He is trying to buy you, an agent of Christ, off. He is trying to prevent you from delivering the Goods to those in need by making you think that the purpose of a blessing or gift is its immediate, personal use. The nature of blessing and gift is giving not hoarding.
What are you putting into the Lord’s treasury? Where does your generosity come from? Whatever abundance you have and whatever blessing you are, they and you come from God. It makes no sense to say that Christian generosity is obligatory; that it is stingy or mean; that it is frugal or sparing. Christian generosity comes from the welling up of love that is God Himself in us. Sitting at our center, the stillpoint of our body and soul, He dumps blessing after blessing after blessing into our lives and moves us to treat each blessing according to its nature: gift, giving, given, gave. The widow does not give much or often or perhaps even graciously. She gives out of her poverty and her poverty is transformed into fertile wealth—the teaching of Christ that feeds the generations. Of course, put time, talent, and treasure in the plate. We have bills to pay like everyone else. But put yourself on the altar of gift and offer a contrite heart and a humbled spirit as a perfect sacrifice to the Lord.
He wants you wholly given, perfectly gifted, and beautifully graced. Once for all give it all, everything, and enter the kingdom of God.
Fr. Philip N. Powell, OP
St Paul’s Hospital and Church of the Incarnation
Is it best to give much, to give often, or to give wholeheartedly? Perhaps it is best to give much, often, and wholeheartedly! This is certainly better than giving little, seldom, and miserly. A stingy heart leaks bile not blood and will dry quickly into a stone. The gospel question here is: from where do we give? Out of what do we give? Jesus praises the widow for her generosity. But her generosity is not a matter of amount, frequency, or attitude. Her generosity is measured by her poverty. While the rich people at the temple give from their surplus wealth—what was leftover—the widow gave from her destitution, her impoverishment. She contributed “all she had, her whole livelihood.” Now, this is not an exhortation from Jesus for rich people to give more, more often, and with a more gracious attitude, This is, in fact, a call for every generous heart—rich, poor, somewhere in between—to think carefully about what our Father has provided for us and how we spread His goodness around.
Christ wants more, better, and best from us always, but what he wants most is our contrite hearts and humble spirits. Out of these sacrifices he wants an outrageous generosity to pour out service, prayer, and abundant witness. So let me ask you another gospel question: what are you putting into the Lord’s treasury? Where does your generosity come from?
You might ask: “Why does it matter where my generosity comes from? Isn’t giving the point?” The short answer: No. Giving isn’t the point. Giving is the result, the conclusion. What must come before or underneath giving itself is a wide-open, bountiful, abundantly generous heart, a heart at the center of which is the living sacrifice of Christ himself on the cross. Christian generosity pours out from the heart-tabernacle, from the holy of holies where the Lord Himself rests in us—the hub of friendship with God, the axis point at which the Father, Son, and Holy Spirit meet to contain all that we are and all that we have. An abundantly generous heart is a bottomless covenant, an eternal promise of blessing and gift, of virtue and of holy consequence. If we will give as the widow did, we give a lot or often or graciously, we will give as God our Father gives: fully, freely, without price, expectation, or debt. We will give ourselves, all of ourselves, everything we have and are, give all that we love, all that hold for security, all that we reserve just for us. We will give as Christ gave to us and for us on the altar of the cross and gives to us now on that altar of sacrifice. We must give our lives if we are to live.
Let’s see if we all understand the sacrifice of Calvary, the generous gift of Christ’s life for our sins. Jesus died on the cross, was buried, rose from the tomb, ascended to the Father, and now we come together to sacrifice him again on that altar. We are here to beat and bruise his body again, here to lash him and crown him with thorns, here to pound those nails through his hands and feet, and lift him up over Golgotha so that we might benefit again from his death—a death that we repeat over and over again in the Mass. Right? NO! That is an anti-Catholic parody of our theology of redemption. The Catholic theology of redemption is the theology of redemption found in today’s reading from Hebrews. Christ does not offer himself repeatedly for our sins; he does not come before the holy of holies once a year like the levitical High Priest to expiate our sins; he does not enter a wooden temple for us. Instead, he enters for us the temple of the presence of God. He went before the holy holies once to expiate our sins. And he offered himself once for all on the cross. Hebrews reads, “…now once for all he has appeared at the end of the ages to take away sin by his sacrifice…[and] will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.”
Surely this is the Christian exemplar of generosity! Christ doesn’t give much, often, or graciously. He give all, forever, and perfectly. He gives us all of his life—his time among us, his trial, his suffering, his death, and his resurrection. He gives us forever the benefits of his high priesthood, making us a royal, holy, and prophetic people. He gives us perfectly the one sacrifice we need, the only sacrifice we need for new life, for life eternal. And to complete, for us here in history, to complete the sacrifice of the cross, he will return in abundance, in glory, in awesome blessing and bring the fullness of divine healing to everyone who waits for him, everyone who waits with hearts opened, with tabernacle doors thrown wide.
Let me ask you again: what are you putting into the Lord’s treasury? Where does your generosity come from? Think about what you take out of the treasury, what we all take from the treasury! My point here is not to shame anyone into being generous. My point is simply this: if we are withdrawing from the abundant treasury of God’s blessings—and we are—then surely we are filled with those blessings, surely we are stuffed like our uncles at Thanksgiving with the gifts and rewards of our Father’s goodness and beauty. Wonderful! Precisely as it should be. But if we are stuffed and continuing to stuff, then surely we are called to spread the goodies, to diffuse the blessings. You might say to me, “But Father, God gave me these blessings for my benefit. I prayed for them especially!” Yes, absolutely correct. He gave you that blessing so that you might use it to its fullest effect—by giving it away! By giving it away you will be truly blessed in your near reckless generosity. Hoarding blessings and gifts from God is a contradiction in terms. Let me suggest a radical notion to you: if you have a blessing or gift that you aren’t eager to give away, it is probably not a blessing or gift from God at all, but a bribe from the Devil. He is trying to buy you, an agent of Christ, off. He is trying to prevent you from delivering the Goods to those in need by making you think that the purpose of a blessing or gift is its immediate, personal use. The nature of blessing and gift is giving not hoarding.
What are you putting into the Lord’s treasury? Where does your generosity come from? Whatever abundance you have and whatever blessing you are, they and you come from God. It makes no sense to say that Christian generosity is obligatory; that it is stingy or mean; that it is frugal or sparing. Christian generosity comes from the welling up of love that is God Himself in us. Sitting at our center, the stillpoint of our body and soul, He dumps blessing after blessing after blessing into our lives and moves us to treat each blessing according to its nature: gift, giving, given, gave. The widow does not give much or often or perhaps even graciously. She gives out of her poverty and her poverty is transformed into fertile wealth—the teaching of Christ that feeds the generations. Of course, put time, talent, and treasure in the plate. We have bills to pay like everyone else. But put yourself on the altar of gift and offer a contrite heart and a humbled spirit as a perfect sacrifice to the Lord.
He wants you wholly given, perfectly gifted, and beautifully graced. Once for all give it all, everything, and enter the kingdom of God.
10 November 2006
Blessed are they who gossip...
Pope Saint Leo the Great: Sirach 39.6-11 and Matthew 16.13-19
Fr. Philip N. Powell, OP
St. Albert the Great Priory and Church of the Incarnation
PODCAST!
Jesus is a gossip. Notice how the gospel begins: “Who do people say that the Son of Man is?” He wants to know what people are saying about him! You might say, “Well, he’s setting the disciples up to teach them about who he is.” No doubt. But he’s doing so by asking his students what others think of him, what others are saying about him. As a teacher I can tell you: we want to know what our students think of us! It’s important to us b/c we teach in order to pass on a certain wisdom, a manner of framing the world and moving around in it. We want to shout at our students sometimes, cajole and prod them, swift kick them or lift them up, but we always want to know how well we are teaching, how well are we handing on to them what wisdom we have.
OK, it might be a little much to call Jesus a gossip! If he is a gossip, he is a Holy Gossip and he is testing his disciples to see if they have been listening to how well his Word has been passed on to the people, how well his Word has diffused out and settled into the hearts and minds of those gathered to hear and see. The disciples tell him what they have been hearing. Some have said that you are John the Baptist. Some have said Elijah, some Jeremiah or one of the other prophets. You can almost see Jesus smirking or maybe rolling his eyes just a little! Well, not everyone is paying close attention apparently! But at least they hear that his is prophetic, at least they “get” that he is not a magician or a snake oil salesman. They know that he speaks with authority and wisdom.
Now, the real test: do the disciples know this? Have his students been paying attention? What has he taught them? Turning to the class, Jesus asks, “John the Baptist and Jeremiah, uh? Well, OK. Who do you say that I am?” Always the favorite, Peter’s hand goes up first: “You are the Christ, the Son of the living God.” Precisely right! Gold star for Simon Peter! And he and his faith are rewarded with the keys to the Kingdom. He is made steward of Christ’s realm and Head Gossip of the Church. It is now his job to make sure that all the rumors, all the whispering and innuendo, all the chitchat and yammering about who Jesus is comes out right. It is his job to make sure that what gets whispered is more than rumor and story. He is charged, with the other disciples and eventually the whole Church, charged with setting loose in the world the juiciest bit of chisme creation has ever heard: Jesus Christ is the Son of the Living God! And he is here to do the work of our salvation.
Blessed are you who whisper this truth. Blessed are you who gossip about this gift of the spirit. Blessed are you who hear and see, listen and witness. Blessed are you who question and learn, who ask and receive. Blessed are you who speak wisdom and sing God’s praises. Blessed are you who pour out glory and a spirit of understanding. Blessed are you who raise your hands, open your mouth, and proclaim that Jesus Christ is the Son of the Living God. And, finally, blessed are you who admit your ignorance and submit yourself as a graced natural resource to the stewardship of Peter. It is upon that rock, Peter, that Christ’s Church is built, where His Church stands, and where His Church prevails.
If your tongue must be loose, let it be bound with the gossip of the gospel. Whisper to one another and anyone who will hear: Jesus Christ is the Son of the living God!
Fr. Philip N. Powell, OP
St. Albert the Great Priory and Church of the Incarnation
PODCAST!
Jesus is a gossip. Notice how the gospel begins: “Who do people say that the Son of Man is?” He wants to know what people are saying about him! You might say, “Well, he’s setting the disciples up to teach them about who he is.” No doubt. But he’s doing so by asking his students what others think of him, what others are saying about him. As a teacher I can tell you: we want to know what our students think of us! It’s important to us b/c we teach in order to pass on a certain wisdom, a manner of framing the world and moving around in it. We want to shout at our students sometimes, cajole and prod them, swift kick them or lift them up, but we always want to know how well we are teaching, how well are we handing on to them what wisdom we have.
OK, it might be a little much to call Jesus a gossip! If he is a gossip, he is a Holy Gossip and he is testing his disciples to see if they have been listening to how well his Word has been passed on to the people, how well his Word has diffused out and settled into the hearts and minds of those gathered to hear and see. The disciples tell him what they have been hearing. Some have said that you are John the Baptist. Some have said Elijah, some Jeremiah or one of the other prophets. You can almost see Jesus smirking or maybe rolling his eyes just a little! Well, not everyone is paying close attention apparently! But at least they hear that his is prophetic, at least they “get” that he is not a magician or a snake oil salesman. They know that he speaks with authority and wisdom.
Now, the real test: do the disciples know this? Have his students been paying attention? What has he taught them? Turning to the class, Jesus asks, “John the Baptist and Jeremiah, uh? Well, OK. Who do you say that I am?” Always the favorite, Peter’s hand goes up first: “You are the Christ, the Son of the living God.” Precisely right! Gold star for Simon Peter! And he and his faith are rewarded with the keys to the Kingdom. He is made steward of Christ’s realm and Head Gossip of the Church. It is now his job to make sure that all the rumors, all the whispering and innuendo, all the chitchat and yammering about who Jesus is comes out right. It is his job to make sure that what gets whispered is more than rumor and story. He is charged, with the other disciples and eventually the whole Church, charged with setting loose in the world the juiciest bit of chisme creation has ever heard: Jesus Christ is the Son of the Living God! And he is here to do the work of our salvation.
Blessed are you who whisper this truth. Blessed are you who gossip about this gift of the spirit. Blessed are you who hear and see, listen and witness. Blessed are you who question and learn, who ask and receive. Blessed are you who speak wisdom and sing God’s praises. Blessed are you who pour out glory and a spirit of understanding. Blessed are you who raise your hands, open your mouth, and proclaim that Jesus Christ is the Son of the Living God. And, finally, blessed are you who admit your ignorance and submit yourself as a graced natural resource to the stewardship of Peter. It is upon that rock, Peter, that Christ’s Church is built, where His Church stands, and where His Church prevails.
If your tongue must be loose, let it be bound with the gossip of the gospel. Whisper to one another and anyone who will hear: Jesus Christ is the Son of the living God!
08 November 2006
Battling Heretics in the Seminary, or Protest at Your Own Risk
A few commenters on my Exhortation below have challenged me to clarify my statement that we need young men called to the priesthood to battle dissenting professors in our seminaries. The primary objection to this assertion seems to be that these young men, following my advice, will end up either "flying under the radar" as closeted orthodox believers in order to survive or booted out of seminary for being troublemakers and end up "damaged goods."
My initial response to this objection was to argue that my students here at UD are fully aware that courage requires prudence. One does not do battle courageously and do it imprudently. I hold to this still. But I also concede that not everyone reading my Exhortation understands the connection between courage and prudence. There is a real chance a zealous young man might decide to do battle with a dissenting seminary prof and do so imprudently, and thus find himself bounced out on his ear. My own experience with the liberal professoriate proves that there is nothing more illiberal than a liberal with a PhD, power, and with whom one disagrees.
Another reader in a private email pointed out that since I received my theological education in schools run by my Order (Aquinas Institute in St. Louis and Blackfriars Hall, Oxford University), I had a very different experience than most seminarians. I concede this as well. Most of my profs were Dominican friars and sisters. There is a different dynamic when you are being taught by people with whom you will be spending the rest of your life! I would point out, however, that religious order seminarians rarely get to choose their seminaries. I think this is probably the case with diocesan seminarians as well. One commenter made the point that young men answering the call to priesthood need to exercise prudence in choosing a diocese or religious community so that he is not put in a position of having to battle anyone. All is can say to this is: good luck with that! Seriously, there might be two seminaries in this country where the entire faculty is acceptably orthodox (and my definition of "orthodox" is more expansive than most!).
Given all that, let me say this: if you are an orthodox (notice I didn’t say conservative!) young man in a seminary and you find yourself confronted by a professor obstinately teaching error or dissenting from well-established Church teaching, you have several options:
1). Be quiet, take notes, tell him/her what he/she wants to hear. Get through it knowing that you don’t have to believe any of their nonsense!
2). Politely question and offer respectful critique. Emphasis on respectful.
3). If the dissenting prof uses the rhetoric of freedom or diversity when defending his/her right to dissent, then ask him/her how he/she feels about students dissenting from his/her dissent. Most will say, "Bring it on!" Most of those won’t mean it. See #’s 1 and 2.
4). Offer intelligent opposition in writing assignments, but leave the public debate to more adventurous souls. Dissenters can usually take a little opposition in written form. It’s being called out in front of the class that riles them.
5). Couch your opposition to their dissent in strictly Thomistic terms: "It would seem that your understanding of the Trinity leads us to X, Y, and Z. I wonder if you could help me see how your understanding of the Trinity could avoid X, Y, and Z?" Simple statement of fact or possible conclusion.
6). Open defiance is really not an option with liberal or conservative dissenters. Both have security issues and your opposition will be couched in terms of a "formation issue." I found that most of my opposition—always polite, intelligent, humorous, and exactly correct! (HA!)—was reported as "anti-female" and "anti-laity;" in other words, I insisted on the Church’s teaching on the priesthood and sacraments.
7). I always counsel against using any form of liberal democratic protest against dissenting profs (petitions, pickets, et al). I know, I know, the irony is seductive, but it only draws attention to them and makes them think people really care what they think. Don’t add any rooms to their delusional castles.
Of course, as a last resort you could always listen, take notes, ask intelligent questions, ask the prof to lay out the consequences of his/her teaching, and actually learn something from their dissent. I mean, even if you just learn how not to dissent, it would be worth the effort!
Fr. Philip, OP
My initial response to this objection was to argue that my students here at UD are fully aware that courage requires prudence. One does not do battle courageously and do it imprudently. I hold to this still. But I also concede that not everyone reading my Exhortation understands the connection between courage and prudence. There is a real chance a zealous young man might decide to do battle with a dissenting seminary prof and do so imprudently, and thus find himself bounced out on his ear. My own experience with the liberal professoriate proves that there is nothing more illiberal than a liberal with a PhD, power, and with whom one disagrees.
Another reader in a private email pointed out that since I received my theological education in schools run by my Order (Aquinas Institute in St. Louis and Blackfriars Hall, Oxford University), I had a very different experience than most seminarians. I concede this as well. Most of my profs were Dominican friars and sisters. There is a different dynamic when you are being taught by people with whom you will be spending the rest of your life! I would point out, however, that religious order seminarians rarely get to choose their seminaries. I think this is probably the case with diocesan seminarians as well. One commenter made the point that young men answering the call to priesthood need to exercise prudence in choosing a diocese or religious community so that he is not put in a position of having to battle anyone. All is can say to this is: good luck with that! Seriously, there might be two seminaries in this country where the entire faculty is acceptably orthodox (and my definition of "orthodox" is more expansive than most!).
Given all that, let me say this: if you are an orthodox (notice I didn’t say conservative!) young man in a seminary and you find yourself confronted by a professor obstinately teaching error or dissenting from well-established Church teaching, you have several options:
1). Be quiet, take notes, tell him/her what he/she wants to hear. Get through it knowing that you don’t have to believe any of their nonsense!
2). Politely question and offer respectful critique. Emphasis on respectful.
3). If the dissenting prof uses the rhetoric of freedom or diversity when defending his/her right to dissent, then ask him/her how he/she feels about students dissenting from his/her dissent. Most will say, "Bring it on!" Most of those won’t mean it. See #’s 1 and 2.
4). Offer intelligent opposition in writing assignments, but leave the public debate to more adventurous souls. Dissenters can usually take a little opposition in written form. It’s being called out in front of the class that riles them.
5). Couch your opposition to their dissent in strictly Thomistic terms: "It would seem that your understanding of the Trinity leads us to X, Y, and Z. I wonder if you could help me see how your understanding of the Trinity could avoid X, Y, and Z?" Simple statement of fact or possible conclusion.
6). Open defiance is really not an option with liberal or conservative dissenters. Both have security issues and your opposition will be couched in terms of a "formation issue." I found that most of my opposition—always polite, intelligent, humorous, and exactly correct! (HA!)—was reported as "anti-female" and "anti-laity;" in other words, I insisted on the Church’s teaching on the priesthood and sacraments.
7). I always counsel against using any form of liberal democratic protest against dissenting profs (petitions, pickets, et al). I know, I know, the irony is seductive, but it only draws attention to them and makes them think people really care what they think. Don’t add any rooms to their delusional castles.
Of course, as a last resort you could always listen, take notes, ask intelligent questions, ask the prof to lay out the consequences of his/her teaching, and actually learn something from their dissent. I mean, even if you just learn how not to dissent, it would be worth the effort!
Fr. Philip, OP
Neo? Buddha? Or that Guy from NPR?
Anniversary of Deceased Brothers and Sisters of the Order of Preachers
Revelation 21.1-7; John 17.15-21, 24-26
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX
PODCAST!
Before going with his disciples to the Garden where he is betrayed, Jesus asks his Father to consecrate his disciples, his friends and students, in the truth, “Consecrate them by means of the truth. Your Word is truth.” What is Jesus asking his Father to do, precisely?
Let’s look at what he is not asking his Father to do. First, he is not asking his Father to deposit into the minds of the disciples a set body of knowledge or a cache of information. He is not, in other words, asking the Father to download the divine equivalent of an doctrinal encyclopedia into the brains of the disciples. Peter, John, James, Andrew, and the rest aren’t Matrix characters waiting for the operator to punch up a Dogma Program and hit them with Truth 3.0. Nor is Jesus asking his Father to flood their hearts with luminous warmth, with the fragrant aroma of pure enlightenment and self-knowledge, to bestow on them the bright intellectual clarity of an ascended Master. The disciples aren’t gurus to be illuminated; they aren’t maharishis to be dissolved into cosmic Oneness, to be sprinkled like stardust on a solar wind. Finally, Jesus is not asking his Father to educate his friends to be savvy cultural critics, bored and boring observers of the state of human society, or distant “readers” of intellectual trends, shifts in political power, and swings in the populist mood. The disciples are not marketing savants or fashion mavens or trendsetting celebrities.
So, if Jesus is not asking the Father to set his disciples up as information caches, bodhisattvas, or pop-cultural ciphers, what is he asking? He is asking his Father to make them Christs; to make them into sacrificial servants of the Church; to set them aside for the consuming work of teaching and preaching as Jesus himself taught and preached. Jesus is praying for nothing less than the radical transformation of his students into the embodied Word, walking, breathing, living—flesh and bone—incarnations of the Word.
Jesus says to his Father, “Your word is truth. As you have sent me, so I have sent them into the world…” In just the same way that God sent His Son into the world for our salvation…in just that way…Jesus sends his disciples into the world to preach the Word and they send us into the world to preach the Word and we send…who is it that we send to preach? “I do not pray for them alone. I pray also for those who will believe in me through their word, that all may be one as you, Father, are in me, and I in you…” Jesus prays for those who will hear his Word from you, from me, from us as a family, as an institution. He is not praying for institutional unity or uniformity, he is praying for one heart and mind among us. A single Word, a single teaching, one preaching, one witness to Christ alone.
How do we preach, teach, live, breath, eat, drink the Word, the Truth? Are we, are you “set aside” in the Word of Truth that is Jesus Christ? In other words, do you see and hear and taste and feel the world through the ancient faith, through the histories of our mothers and fathers in Christ, through that which has been handed on to us as definitive of us, as telling of who and what we are as Catholics, as witnesses, as preachers, as Christs?
Jesus revealed his Father’s name to the disciples so that the Father’s love for Jesus may live in his disciples. He continues to reveal the Father’s name so that His love for Christ may live in us. If we will be consecrated in the Truth—set aside in the Word—we will do now what Christ did then so that all, everyone and anyone, will know what Christ continues to do: he loves us into eternal life.
Who will you send today as a disciple? Who will you consecrate in truth?
Revelation 21.1-7; John 17.15-21, 24-26
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX
PODCAST!
Before going with his disciples to the Garden where he is betrayed, Jesus asks his Father to consecrate his disciples, his friends and students, in the truth, “Consecrate them by means of the truth. Your Word is truth.” What is Jesus asking his Father to do, precisely?
Let’s look at what he is not asking his Father to do. First, he is not asking his Father to deposit into the minds of the disciples a set body of knowledge or a cache of information. He is not, in other words, asking the Father to download the divine equivalent of an doctrinal encyclopedia into the brains of the disciples. Peter, John, James, Andrew, and the rest aren’t Matrix characters waiting for the operator to punch up a Dogma Program and hit them with Truth 3.0. Nor is Jesus asking his Father to flood their hearts with luminous warmth, with the fragrant aroma of pure enlightenment and self-knowledge, to bestow on them the bright intellectual clarity of an ascended Master. The disciples aren’t gurus to be illuminated; they aren’t maharishis to be dissolved into cosmic Oneness, to be sprinkled like stardust on a solar wind. Finally, Jesus is not asking his Father to educate his friends to be savvy cultural critics, bored and boring observers of the state of human society, or distant “readers” of intellectual trends, shifts in political power, and swings in the populist mood. The disciples are not marketing savants or fashion mavens or trendsetting celebrities.
So, if Jesus is not asking the Father to set his disciples up as information caches, bodhisattvas, or pop-cultural ciphers, what is he asking? He is asking his Father to make them Christs; to make them into sacrificial servants of the Church; to set them aside for the consuming work of teaching and preaching as Jesus himself taught and preached. Jesus is praying for nothing less than the radical transformation of his students into the embodied Word, walking, breathing, living—flesh and bone—incarnations of the Word.
Jesus says to his Father, “Your word is truth. As you have sent me, so I have sent them into the world…” In just the same way that God sent His Son into the world for our salvation…in just that way…Jesus sends his disciples into the world to preach the Word and they send us into the world to preach the Word and we send…who is it that we send to preach? “I do not pray for them alone. I pray also for those who will believe in me through their word, that all may be one as you, Father, are in me, and I in you…” Jesus prays for those who will hear his Word from you, from me, from us as a family, as an institution. He is not praying for institutional unity or uniformity, he is praying for one heart and mind among us. A single Word, a single teaching, one preaching, one witness to Christ alone.
How do we preach, teach, live, breath, eat, drink the Word, the Truth? Are we, are you “set aside” in the Word of Truth that is Jesus Christ? In other words, do you see and hear and taste and feel the world through the ancient faith, through the histories of our mothers and fathers in Christ, through that which has been handed on to us as definitive of us, as telling of who and what we are as Catholics, as witnesses, as preachers, as Christs?
Jesus revealed his Father’s name to the disciples so that the Father’s love for Jesus may live in his disciples. He continues to reveal the Father’s name so that His love for Christ may live in us. If we will be consecrated in the Truth—set aside in the Word—we will do now what Christ did then so that all, everyone and anyone, will know what Christ continues to do: he loves us into eternal life.
Who will you send today as a disciple? Who will you consecrate in truth?
06 November 2006
Why so riled up, Father?
Several readers have written me privately asking me to share what got me so riled up about vocations!
I will list the events so as to avoid any potentially uncharitable descriptors sneaking in:
1). A parish in SF allowed a group of HIV/AIDS activists known as the “Sisters of Perpetual Indulenge” to use the parish hall for a fundraising bingo game. The prizes included sex toys, porn DVD’s, and condoms. I will leave it to you to Google the sisters for more info. Be careful!
2). A parish in Orange, CA celebrates a “Halloween Mass” where the Extraordinary Ministers of the Eucharist are dressed as Satan.
3). The recent announcement of the LA archdiocese that Mahoney has approved the creation of Parish Life Directors. PLD’s will be laymen and will have the authority of a pastor even if there is a priest on staff.
4). The recent push in many dioceses to train lay leaders to use Sunday Celebrations in the Absence of a Priest. One editorial: in my experience lay-lead communion services confuse those attending. As a student brother doing hospital work on Tuesday, I called the fornt desk to ask the very Catholic receptionist to announce the following: “Br. Philip will be conducting a communion service at noon.” The actual announcement was: “Br. Philip will be celebrating Mass at noon.” I also heard on several occasions: “Sister Barbara will be celebrating Mass as noon.” Tell me SCAP won’t confuse. And, in my most uncharitable moments, I think confusion is precisely the point. There’s a agenda here, folks. Bet on it.
5). I love my UD students! They are smart, creative, independent, and very weird sometimes. But UD is something of a Catholic Bubble and I’m afraid that the easy availability of Mass, confession, and priests for spiritual direction will lead these students—especially the young men—to think that UD is somehow typical of the rest of the Church. For example, there are 28 opportunities for Mass a week here at UD. There are more than five hours of confession available and this doesn’t include “by appointment” that most priests on campus do. There are five or six priests active on faculty. Also, we have the Dominican Priory, the Cistcerian Abbey, the Opus Dei House, the Legionaries House, and two local parishes! It would be very easy for a young man with a vocation to come to be believe that he is not needed!
To answer one more question: yes, I will podcast the exhortation tomorrow!
Fr. Philip
I will list the events so as to avoid any potentially uncharitable descriptors sneaking in:
1). A parish in SF allowed a group of HIV/AIDS activists known as the “Sisters of Perpetual Indulenge” to use the parish hall for a fundraising bingo game. The prizes included sex toys, porn DVD’s, and condoms. I will leave it to you to Google the sisters for more info. Be careful!
2). A parish in Orange, CA celebrates a “Halloween Mass” where the Extraordinary Ministers of the Eucharist are dressed as Satan.
3). The recent announcement of the LA archdiocese that Mahoney has approved the creation of Parish Life Directors. PLD’s will be laymen and will have the authority of a pastor even if there is a priest on staff.
4). The recent push in many dioceses to train lay leaders to use Sunday Celebrations in the Absence of a Priest. One editorial: in my experience lay-lead communion services confuse those attending. As a student brother doing hospital work on Tuesday, I called the fornt desk to ask the very Catholic receptionist to announce the following: “Br. Philip will be conducting a communion service at noon.” The actual announcement was: “Br. Philip will be celebrating Mass at noon.” I also heard on several occasions: “Sister Barbara will be celebrating Mass as noon.” Tell me SCAP won’t confuse. And, in my most uncharitable moments, I think confusion is precisely the point. There’s a agenda here, folks. Bet on it.
5). I love my UD students! They are smart, creative, independent, and very weird sometimes. But UD is something of a Catholic Bubble and I’m afraid that the easy availability of Mass, confession, and priests for spiritual direction will lead these students—especially the young men—to think that UD is somehow typical of the rest of the Church. For example, there are 28 opportunities for Mass a week here at UD. There are more than five hours of confession available and this doesn’t include “by appointment” that most priests on campus do. There are five or six priests active on faculty. Also, we have the Dominican Priory, the Cistcerian Abbey, the Opus Dei House, the Legionaries House, and two local parishes! It would be very easy for a young man with a vocation to come to be believe that he is not needed!
To answer one more question: yes, I will podcast the exhortation tomorrow!
Fr. Philip
UPDATE: I forgot one! The voters' guide put out by the National Coalition of American Nuns. The "sisters" are opposed to war partly b/c wars tend to kill children. They are also supportive of abortion b/c....uhmmmm?...b/c abortion doesn't kill children? Go figure.
05 November 2006
Exhortation on Vocations, or No Time for Fear!
(delivered at the 7.30pm Mass at the Church of the Incarnation, Nov. 5, 2006 before the final blessing)
PODCAST!
Please give me five minutes to say something that must be said…
I will jump immediately to the punchline. To the men here tonight, if you know that God has called you to serve His church as a priest or even if you think he might have called you to serve, it is time to put aside your worries and your doubts and your fears and your hesitations and it is time to answer with a resounding YES!
There is no vocations crisis in this country. None. There is a crisis of courage. God has called all the men we need to serve His Church as priests. More than enough. There is never a lack of abundant blessings from our Father. There is, however, a lack of generous acceptance of His abundance. We, as a Church, can only benefit from those blessings that we accept, only those that we eagerly bring in and use and give thanks to God for! So my question is: if God is sending us all the vocations we need, why do we have such a shortage of priests?
The young men God is calling aren’t saying YES to the call. Why? The reasons are as old as the world: money, sex, prestige, or should I say the fear of not having any money sex, or prestige. Forgive me for saying this, but it needs to be said: there is a profound lack of courage among you who are called but will not say YES. What do you fear? If God has called you to the priesthood, what more do you need than His word setting you on the way? Yes, you will have to give up sex, money, and prestige. Why is this a problem for a Christian? Have you bought into the pagan ideal of the virile man? You can’t be a man if you don’t have a treasure box full of gold, an enviable career, and a little black book full of women?! No, I’m not saying that the vows of a Catholic priest are easy to live out. Far from it. It takes courage, resolve, and a lot of hard work with God’s grace to be a faithful ordained man of God. And the reward for this hard work isn’t always what we might want. But that’s what sacrifice is—giving to God the best we have and trusting that He will use it to the best possible end.
I was going to tell you what got me so riled up about this topic, but after several drafts I couldn’t find a way to tell you charitably. So rather than tell you what got me so angry, let me tell you what we need in the Church right now. We need young men—faithful, courageous, smart, eager to serve—young men who will give themselves to the tough work of leading the church through the first half of this century. Bishops all over the country are setting into place the self-fulfilling prophecy of priestless Sundays and activists are slowly preparing American Catholics for the disappearance of the priest. He is to become a relic, a rare thing seen only once or twice a year, and eventually, b/c of the terrible shortage that we all lament, of course, he is to become a luxury we can no longer afford.
We need young men who will step up and offer themselves as servant-leaders. We need young men who will battle the dissenting professors in the seminaries, who will step up and take charge in the parishes as men of God, who are not embarrassed by their vocation and who will proudly proclaim themselves religious, priests, and servants. We need young men who will patiently work with faithful lay men and women to prepare them for leadership roles proper to the lay charism. In other words, gentlemen, we need you to say YES to God’s call to you. We need young men with great big hearts to stand up, come forward, and do the job that Christ has left us to do: to teach, to preach, to celebrate his sacraments, and to show us the Way as faithful men of this century.
Tuesday night at Dinner and Discourse, Fr, Joe Koenig, the diocesan vocations director, will be here to speak. The university’s Serra Club will provide I Fratelli’s pizza for dinner and we will have dessert. Dinner starts at 5:30pm in Anselm 230. The talk begins at 6:00pm with a showing of the video, Fishers of Men. Come fill your bellies as all good Catholics should and come fill your hearts to serve.
Men, step up! There’s no time for fear.
PODCAST!
Please give me five minutes to say something that must be said…
I will jump immediately to the punchline. To the men here tonight, if you know that God has called you to serve His church as a priest or even if you think he might have called you to serve, it is time to put aside your worries and your doubts and your fears and your hesitations and it is time to answer with a resounding YES!
There is no vocations crisis in this country. None. There is a crisis of courage. God has called all the men we need to serve His Church as priests. More than enough. There is never a lack of abundant blessings from our Father. There is, however, a lack of generous acceptance of His abundance. We, as a Church, can only benefit from those blessings that we accept, only those that we eagerly bring in and use and give thanks to God for! So my question is: if God is sending us all the vocations we need, why do we have such a shortage of priests?
The young men God is calling aren’t saying YES to the call. Why? The reasons are as old as the world: money, sex, prestige, or should I say the fear of not having any money sex, or prestige. Forgive me for saying this, but it needs to be said: there is a profound lack of courage among you who are called but will not say YES. What do you fear? If God has called you to the priesthood, what more do you need than His word setting you on the way? Yes, you will have to give up sex, money, and prestige. Why is this a problem for a Christian? Have you bought into the pagan ideal of the virile man? You can’t be a man if you don’t have a treasure box full of gold, an enviable career, and a little black book full of women?! No, I’m not saying that the vows of a Catholic priest are easy to live out. Far from it. It takes courage, resolve, and a lot of hard work with God’s grace to be a faithful ordained man of God. And the reward for this hard work isn’t always what we might want. But that’s what sacrifice is—giving to God the best we have and trusting that He will use it to the best possible end.
I was going to tell you what got me so riled up about this topic, but after several drafts I couldn’t find a way to tell you charitably. So rather than tell you what got me so angry, let me tell you what we need in the Church right now. We need young men—faithful, courageous, smart, eager to serve—young men who will give themselves to the tough work of leading the church through the first half of this century. Bishops all over the country are setting into place the self-fulfilling prophecy of priestless Sundays and activists are slowly preparing American Catholics for the disappearance of the priest. He is to become a relic, a rare thing seen only once or twice a year, and eventually, b/c of the terrible shortage that we all lament, of course, he is to become a luxury we can no longer afford.
We need young men who will step up and offer themselves as servant-leaders. We need young men who will battle the dissenting professors in the seminaries, who will step up and take charge in the parishes as men of God, who are not embarrassed by their vocation and who will proudly proclaim themselves religious, priests, and servants. We need young men who will patiently work with faithful lay men and women to prepare them for leadership roles proper to the lay charism. In other words, gentlemen, we need you to say YES to God’s call to you. We need young men with great big hearts to stand up, come forward, and do the job that Christ has left us to do: to teach, to preach, to celebrate his sacraments, and to show us the Way as faithful men of this century.
Tuesday night at Dinner and Discourse, Fr, Joe Koenig, the diocesan vocations director, will be here to speak. The university’s Serra Club will provide I Fratelli’s pizza for dinner and we will have dessert. Dinner starts at 5:30pm in Anselm 230. The talk begins at 6:00pm with a showing of the video, Fishers of Men. Come fill your bellies as all good Catholics should and come fill your hearts to serve.
Men, step up! There’s no time for fear.
How do we fail to love?
31st Sunday OT: Deut 6.2-6; Hebrews 7.23-28; Mark 12.28-34
Fr. Philip N. Powell, OP
St Paul’s Hospital and Church of the Incarnation
Ours is an erotic faith. A faith of eros! We are made to love, to be loved, and in loving we are made to become Love Himself—to join our Creator, our loving Father, in His kingdom and offer to Him our praise, our thanksgiving, and to offer our very lives as living sacrifices for His glory. We are created, redeemed, and made holy so that we might grow in agape, be perfected in agape, diffuse the beauty of our God’s eros—His creating, redeeming, sanctifying love of us—to diffuse His eros for us so that we are able to love one another as He loves us. To put it very crudely: God “eroes” us so that we might “agape” one another. Because he eroses us first, we are able to agape each other always. And this is the only way for the children of the Father to live in the Spirit. To fail to love, to will not to love is a mortal wound on the Body, a fatal shock to the heart. It is blunt force trauma to the head and it is the death of the soul.
God is love. When we dwell in love, we dwell in God. When we refuse to love, we refuse God. Refusing God is refusing eternal life. And that, my friends, is Hell—your final decision to exclude yourself from the love of God forever. Literally: let’s not go there!
So, practically speaking, how do we fail to love? In everyday life, how do we fail to dwell in eros and thus fail to agape one another? Let’s focus on just three Big Ways we fail in order to understand how to succeed.
First, we can fail to love God and one another when we refuse to reveal God’s beauty. God’s beauty is His means of seduction, His erotic means of attracting us to Him and reeling us closer and closer to a life with Him. His beauty is our wonder, our fascination, our appreciation of His awesome glory. God’s beauty is the perfection of Being and all beings—the completed project of bringing all of creation to its fullest possible excellence. You reveal God’s beauty. Everyday. You walk in God’s beauty, you talk in God’s beauty, you sleep, eat, play, work, exercise, study in God’s beauty and you show His beauty out, you demonstrate it like a proud Hoover salesman. Just existing, merely being a creature of God makes you beautiful and you shine that glory out to the world. So, the question is: what of God’s beauty are you showing us? Do you walk, talk, sleep, eat, play, work, exercise, and study in the full knowledge that every muscle in your body, every thought in your head, your very soul shouts out the splendor of God’s beauty? In other words, do you love us—all of us—with your heart, mind, soul, strength? When you reveal, when you expose the Divine Beauty of love to the rest of us, you live your life as a prophet and a priest—you hear God and obey His Word and proclaim that Word and you offer (willingly, eagerly) your life as a sacrifice for others.
Second, we can fail to love God and one another when we refuse to reveal God’s goodness. This isn’t just about living a morally good life. That’s part of our job, of course, but the life of revealing God’s goodness is more about living out of a heart of flesh where the Law is deeply inscribed. In other words, revealing God’s goodness is not about living a life of meticulous rule-following or scrupulous regulation loving. Such a life too easily leads to a life of soul-killing hypocrisy and scandal. If the gospel today is about anything it is about the maturity of our spirituality. Love God. Love self. Love neighbor. Easily said. Each of these admonitions unpack about a thousand do’s and don’t’s. But the Father’s goodness is simple: desire nothing but His love, nothing but His approval, nothing but His strength. He is One and there is no other than He. You fail to reveal God’s goodness when your life reveals a conflict of allegiance, a confusing loyalty: what do you love more than God? What idols decorate your life? Do you worship the popular pagan gods of money, sex, substances, passions, ego? Or do you worship the seemingly baptized pagan gods of Pelagianism: rules, rubrics, rituals, edicts, and law? What sits on your heart and rules your soul, your mind, your strength? If your heart is the Word made flesh—show us! If not, shut up and listen so that your stony heart might be replaced with one of godly flesh!
Third, we can fail to love God and one another when we refuse to reveal God’s truth. Is our first impulse here to ask Pilate’s question: what is “truth”? Likely. It is the postmodern question. And one that opens the yawning gates of Hell for all those who will use their doubt—legitimate or otherwise—to dodge our Father’s truth for the sake of a false intellectual freedom. There can be no doubt that asking questions and looking for answers is fundamental to the Catholic faith. Ours is a trust that enthusiastically runs after knowing more and better what we believe to be true. But that’s where we have to start: believing what is true. Our search for understanding is not about finding evidence for our faith or finding reasons to believe. Our search for understanding is first and foremost an admission that we are ignorant in the face of all that is real and that it is our trust in the living God and the resulting humility that throws us into seeking to know Him better. And so, the question here is: do you reveal the truth of the faith to others? Even in doubt, intellectual turmoil, or raw disbelief, do you shine out the objectivity of truth, the absolute truth of what our Father has revealed to us in His Word: the Bible, the Very Good of Creation, the Word Made Flesh? Doubt is not a problem when that doubt rests in acknowledged ignorance, an admitted humility that is ready to be taught. We fail God’s truth when we assume that our ignorance is a failure on the Church’s part to adequately reason out a teaching or when we lift up—out of pride—our private intellectual judgment as superior to the 2,000 year judgment of the Body of Christ. To reveal God’s truth is to accept in faith, to trust that He is showing us what we need to know to love Him and one another, to be freed from our slavery to sin, and to be brought to Him in the end.
How do we fail to love? We do not love God or one another when we fail to live our lives as revelations of God’s beauty, goodness, and truth. When we fail to reveal His glory; when we fail to worship Him alone; and when we fail to trust His truth first and seek to understand His truth as a function of our trust, we fail to obey the first commandment Jesus gives us. These three failures result in One Big Failure for us: we will not live with God forever. Live apart from Him now and live apart from Him forever. Live with Him now and live with Him forever.
Live your day, everyday, as a revelation of God’s beauty, as a revelation of God’s goodness and truth. Ask yourself: is what I am doing right now showing those around me exactly how much God loves them? If you do this, Christ will say to you: “You are not far from the Kingdom of God.”
Fr. Philip N. Powell, OP
St Paul’s Hospital and Church of the Incarnation
Ours is an erotic faith. A faith of eros! We are made to love, to be loved, and in loving we are made to become Love Himself—to join our Creator, our loving Father, in His kingdom and offer to Him our praise, our thanksgiving, and to offer our very lives as living sacrifices for His glory. We are created, redeemed, and made holy so that we might grow in agape, be perfected in agape, diffuse the beauty of our God’s eros—His creating, redeeming, sanctifying love of us—to diffuse His eros for us so that we are able to love one another as He loves us. To put it very crudely: God “eroes” us so that we might “agape” one another. Because he eroses us first, we are able to agape each other always. And this is the only way for the children of the Father to live in the Spirit. To fail to love, to will not to love is a mortal wound on the Body, a fatal shock to the heart. It is blunt force trauma to the head and it is the death of the soul.
God is love. When we dwell in love, we dwell in God. When we refuse to love, we refuse God. Refusing God is refusing eternal life. And that, my friends, is Hell—your final decision to exclude yourself from the love of God forever. Literally: let’s not go there!
So, practically speaking, how do we fail to love? In everyday life, how do we fail to dwell in eros and thus fail to agape one another? Let’s focus on just three Big Ways we fail in order to understand how to succeed.
First, we can fail to love God and one another when we refuse to reveal God’s beauty. God’s beauty is His means of seduction, His erotic means of attracting us to Him and reeling us closer and closer to a life with Him. His beauty is our wonder, our fascination, our appreciation of His awesome glory. God’s beauty is the perfection of Being and all beings—the completed project of bringing all of creation to its fullest possible excellence. You reveal God’s beauty. Everyday. You walk in God’s beauty, you talk in God’s beauty, you sleep, eat, play, work, exercise, study in God’s beauty and you show His beauty out, you demonstrate it like a proud Hoover salesman. Just existing, merely being a creature of God makes you beautiful and you shine that glory out to the world. So, the question is: what of God’s beauty are you showing us? Do you walk, talk, sleep, eat, play, work, exercise, and study in the full knowledge that every muscle in your body, every thought in your head, your very soul shouts out the splendor of God’s beauty? In other words, do you love us—all of us—with your heart, mind, soul, strength? When you reveal, when you expose the Divine Beauty of love to the rest of us, you live your life as a prophet and a priest—you hear God and obey His Word and proclaim that Word and you offer (willingly, eagerly) your life as a sacrifice for others.
Second, we can fail to love God and one another when we refuse to reveal God’s goodness. This isn’t just about living a morally good life. That’s part of our job, of course, but the life of revealing God’s goodness is more about living out of a heart of flesh where the Law is deeply inscribed. In other words, revealing God’s goodness is not about living a life of meticulous rule-following or scrupulous regulation loving. Such a life too easily leads to a life of soul-killing hypocrisy and scandal. If the gospel today is about anything it is about the maturity of our spirituality. Love God. Love self. Love neighbor. Easily said. Each of these admonitions unpack about a thousand do’s and don’t’s. But the Father’s goodness is simple: desire nothing but His love, nothing but His approval, nothing but His strength. He is One and there is no other than He. You fail to reveal God’s goodness when your life reveals a conflict of allegiance, a confusing loyalty: what do you love more than God? What idols decorate your life? Do you worship the popular pagan gods of money, sex, substances, passions, ego? Or do you worship the seemingly baptized pagan gods of Pelagianism: rules, rubrics, rituals, edicts, and law? What sits on your heart and rules your soul, your mind, your strength? If your heart is the Word made flesh—show us! If not, shut up and listen so that your stony heart might be replaced with one of godly flesh!
Third, we can fail to love God and one another when we refuse to reveal God’s truth. Is our first impulse here to ask Pilate’s question: what is “truth”? Likely. It is the postmodern question. And one that opens the yawning gates of Hell for all those who will use their doubt—legitimate or otherwise—to dodge our Father’s truth for the sake of a false intellectual freedom. There can be no doubt that asking questions and looking for answers is fundamental to the Catholic faith. Ours is a trust that enthusiastically runs after knowing more and better what we believe to be true. But that’s where we have to start: believing what is true. Our search for understanding is not about finding evidence for our faith or finding reasons to believe. Our search for understanding is first and foremost an admission that we are ignorant in the face of all that is real and that it is our trust in the living God and the resulting humility that throws us into seeking to know Him better. And so, the question here is: do you reveal the truth of the faith to others? Even in doubt, intellectual turmoil, or raw disbelief, do you shine out the objectivity of truth, the absolute truth of what our Father has revealed to us in His Word: the Bible, the Very Good of Creation, the Word Made Flesh? Doubt is not a problem when that doubt rests in acknowledged ignorance, an admitted humility that is ready to be taught. We fail God’s truth when we assume that our ignorance is a failure on the Church’s part to adequately reason out a teaching or when we lift up—out of pride—our private intellectual judgment as superior to the 2,000 year judgment of the Body of Christ. To reveal God’s truth is to accept in faith, to trust that He is showing us what we need to know to love Him and one another, to be freed from our slavery to sin, and to be brought to Him in the end.
How do we fail to love? We do not love God or one another when we fail to live our lives as revelations of God’s beauty, goodness, and truth. When we fail to reveal His glory; when we fail to worship Him alone; and when we fail to trust His truth first and seek to understand His truth as a function of our trust, we fail to obey the first commandment Jesus gives us. These three failures result in One Big Failure for us: we will not live with God forever. Live apart from Him now and live apart from Him forever. Live with Him now and live with Him forever.
Live your day, everyday, as a revelation of God’s beauty, as a revelation of God’s goodness and truth. Ask yourself: is what I am doing right now showing those around me exactly how much God loves them? If you do this, Christ will say to you: “You are not far from the Kingdom of God.”
03 November 2006
Thoughts about vocations
I’ve been thinking about vocations a lot lately. My province—Province of St Martin de Porres—is having a vocations weekend at the priory on Nov 10-12th. I’ve invited several young men from the university to attend and most of them have accepted. We’re expecting between 10 and 12 retreatants.
I wanted to suggest the following about vocations:
1). There is no vocations crisis. God is calling more than enough men to the priesthood to cover the needs of the Church. The real crisis is twofold: a). crisis of commitment and b). crisis of encouragement. The crisis of commitment is the result of the reluctance of the men who are called to say YES to their call. Most men called to priesthood are opting for careers that will only partially perfect their gifts. They can be happy, of course, but they are not picking up the greater challenge of sacrificial service in the Church. The crisis of encouragement is more complex. Basically, mothers and fathers are not supporting sons who express an interest in say YES to God’s call. This has to do with a decline in the prestige of the priesthood and the easier availability of a formal education for lower and middle-class men. We also have to look to the bishops, their vocation directors, and their discernment and vetting processes. Do the people the bishop trusts to recruit and vet his vocations really believe that an ordained priesthood is necessary for the flourishing of the Church? Is there a culture of priestly community in the diocese? Are the priests happy and encouraging of vocations? Bottomline: no sensible young man with a vocation is remotely interested in signing on to a religious order or a diocese if it is clear that those in charge think his vocation to ordained ministry is an ideological problem, a theological inconvenience, or a political obstacle to the Great Lay Revolution. And no young man is remotely interested in joining an order or a diocese controlled by bitter, angry ideologues who loudly and proudly celebrate the coming demise of the priesthood. Who wants to jump on a failing project as it sinks under the weight of its stewards’ neglect?
2). If we have all the vocations we need, but those vocations aren’t saying YES, what do we need to do? First, give God constant thanks for the vocations He has called. Gratitude sets the stage for humility and the current crisis in commitment and encouragement needs all the humility it can get. Second, pray that God will encourage (literally, “strengthen the hearts of”) those whom He has called. Pray that they will say YES. Third, personally, one-on-one invite a young man to think about priesthood. If there’s any inkling in his mind that he has been called, your affirmation will reinforce that inkling into a stirring and the stirring into a desire and so on. Fourth, make sure that you understand who your priest is. I mean, study up on the nature of the priesthood. Get the Catechism and spend some time studying what the Church teaches about priesthood. Ignore functional models of priesthood (i.e., the priesthood is a job or a role) and ignore attempts to turn the Catholic priest into a Protestant minister (i.e., a minister of the Word in the pulpit but not a priest at the altar of sacrifice!). Also avoid all attempts to understand that priesthood is rooted in baptism only. We all minister to one another out of our baptisms. But the ordained priest ministers out of his baptism AND out of his ordination. To say that he ministers as a priest out of his baptism only is an attempt by some to diminish the sacramental character of Holy Orders and reduce the priesthood to something like a Parochial Facilitator of Charisms. One more thing to avoid: please don’t lump a vocation to the priesthood in with vocations to the married life, the single life, ad. nau. Of course, these vocations are perfectly true and good and beautiful. But we aren’t suffering as a Church from a lack of husbands and single women. Lumping priestly vocations in with all other Christian vocations tends to level the priestly vocation and hides the urgency of the crisises of commitment and encouragement. This is NOT about the priestly vocation being “better” than any other vocation. It is about the Church being loud and clear that we need priests and that we value the vocation for itself and not as a tacked-on afterthought during the prayers of the people.
Those called to priesthood will not be encouraged to say YES to their call until it is crystal clear to them that we need them. Communion Services and other forms of “celebrations in the absence of a priest” only serve to reinforce the idea that a priest for Mass is a luxury. Given all the other negatives about the priesthood these days, do we really need to carry on with our Sunday worship as if the priest were a rare creature slowly moving into extinction? I imagine a young man in the pews at St. Bubba’s, attending a month or two’s worth of Sunday Celebrations in the Absence of a Priest and thinking, “Hey, I don’t need to say YES to God’s call to priesthood. We’re getting along just fine here at St. Bubba’s w/o one.” In fact, why don’t we just elect one bishop somewhere in Kansas to consecrate several warehouses of hosts every week and then use FedEx to ship those hosts to all the parishes in the country for communion services. That way we can get rid of the priesthood and the episcopate altogether. Much cheaper and easier than educating men to be parish priests. Well, I guess we would have to keep one priest and one seminarian in the pipeline at all times as replacements.
I wanted to suggest the following about vocations:
1). There is no vocations crisis. God is calling more than enough men to the priesthood to cover the needs of the Church. The real crisis is twofold: a). crisis of commitment and b). crisis of encouragement. The crisis of commitment is the result of the reluctance of the men who are called to say YES to their call. Most men called to priesthood are opting for careers that will only partially perfect their gifts. They can be happy, of course, but they are not picking up the greater challenge of sacrificial service in the Church. The crisis of encouragement is more complex. Basically, mothers and fathers are not supporting sons who express an interest in say YES to God’s call. This has to do with a decline in the prestige of the priesthood and the easier availability of a formal education for lower and middle-class men. We also have to look to the bishops, their vocation directors, and their discernment and vetting processes. Do the people the bishop trusts to recruit and vet his vocations really believe that an ordained priesthood is necessary for the flourishing of the Church? Is there a culture of priestly community in the diocese? Are the priests happy and encouraging of vocations? Bottomline: no sensible young man with a vocation is remotely interested in signing on to a religious order or a diocese if it is clear that those in charge think his vocation to ordained ministry is an ideological problem, a theological inconvenience, or a political obstacle to the Great Lay Revolution. And no young man is remotely interested in joining an order or a diocese controlled by bitter, angry ideologues who loudly and proudly celebrate the coming demise of the priesthood. Who wants to jump on a failing project as it sinks under the weight of its stewards’ neglect?
2). If we have all the vocations we need, but those vocations aren’t saying YES, what do we need to do? First, give God constant thanks for the vocations He has called. Gratitude sets the stage for humility and the current crisis in commitment and encouragement needs all the humility it can get. Second, pray that God will encourage (literally, “strengthen the hearts of”) those whom He has called. Pray that they will say YES. Third, personally, one-on-one invite a young man to think about priesthood. If there’s any inkling in his mind that he has been called, your affirmation will reinforce that inkling into a stirring and the stirring into a desire and so on. Fourth, make sure that you understand who your priest is. I mean, study up on the nature of the priesthood. Get the Catechism and spend some time studying what the Church teaches about priesthood. Ignore functional models of priesthood (i.e., the priesthood is a job or a role) and ignore attempts to turn the Catholic priest into a Protestant minister (i.e., a minister of the Word in the pulpit but not a priest at the altar of sacrifice!). Also avoid all attempts to understand that priesthood is rooted in baptism only. We all minister to one another out of our baptisms. But the ordained priest ministers out of his baptism AND out of his ordination. To say that he ministers as a priest out of his baptism only is an attempt by some to diminish the sacramental character of Holy Orders and reduce the priesthood to something like a Parochial Facilitator of Charisms. One more thing to avoid: please don’t lump a vocation to the priesthood in with vocations to the married life, the single life, ad. nau. Of course, these vocations are perfectly true and good and beautiful. But we aren’t suffering as a Church from a lack of husbands and single women. Lumping priestly vocations in with all other Christian vocations tends to level the priestly vocation and hides the urgency of the crisises of commitment and encouragement. This is NOT about the priestly vocation being “better” than any other vocation. It is about the Church being loud and clear that we need priests and that we value the vocation for itself and not as a tacked-on afterthought during the prayers of the people.
Those called to priesthood will not be encouraged to say YES to their call until it is crystal clear to them that we need them. Communion Services and other forms of “celebrations in the absence of a priest” only serve to reinforce the idea that a priest for Mass is a luxury. Given all the other negatives about the priesthood these days, do we really need to carry on with our Sunday worship as if the priest were a rare creature slowly moving into extinction? I imagine a young man in the pews at St. Bubba’s, attending a month or two’s worth of Sunday Celebrations in the Absence of a Priest and thinking, “Hey, I don’t need to say YES to God’s call to priesthood. We’re getting along just fine here at St. Bubba’s w/o one.” In fact, why don’t we just elect one bishop somewhere in Kansas to consecrate several warehouses of hosts every week and then use FedEx to ship those hosts to all the parishes in the country for communion services. That way we can get rid of the priesthood and the episcopate altogether. Much cheaper and easier than educating men to be parish priests. Well, I guess we would have to keep one priest and one seminarian in the pipeline at all times as replacements.
Being Perfect as Our Father is Perfect
One of my regular readers wrote to me recently, asking me to speak to the following issue:
“What I really want to say is, that when you are teaching, or when the topic of Confession comes up, please, please, please, tell people that it is God's job to perfect them. I did not understand this and so I think I stayed away for that much longer thinking that I had to be perfect. You'd have thought that every parish I went to was populated by Saints, not by people just like myself who were really struggling!”
The Catholic understanding of redemption is simple: God became man so that man might become God (2 Peter 1.4 and 1 John 4.7-13). Christ makes it possible for us to partake in the divine nature. I teach my students here at UD this definition of Catholic spirituality: spirituality in an academic setting is the study of the ways that we are perfected in our participation in the divine nature. Notice the passive voice of the verbs in that sentence. That is very intentional. We are perfected. We do not perfect ourselves. Aquinas teaches that an imperfect creature cannot perfect itself. For an imperfect creature to be perfected it must be perfected by something more perfect than itself. For us, that’s God—Perfection Himself. The spiritual project that we are cooperating with is the conversion of our lives in such a way that we are living now as if we were already in heaven. The five-dollar theological phrase for this is “living eschatologically,” living toward the Eschaton (The End). Our End is always God. Our Goal, Purpose, Reason for Existence, The Point of Us Being Here is God. Nothing we can do, say, believe, think, feel, or buy will perfect us. Because everything we can do, say, believe, think, feel, or buy is imperfect as well and nothing imperfect can perfect the imperfect. Bottomline: you exist b/c God is Being Himself. You are redeemed b/c God is Love Himself. You are being perfected b/c God is Perfection Himself. You will come to live with Him forever in heaven b/c God is Beauty Himself.
Fr. Philip, OP
Love makes you fat, bald, and stupid
St. Martin de Porres: Philippians 4.4-9 and Matthew 22.34-40
Fr. Philip N. Powell, OP
Serra Club Mass & Church of the Incarnation
PODCAST!
Here are a few reasons why we should ignore Jesus’ command to love one another. Oh, “loving God,” by the way, is fine b/c that’s mostly an abstract sort of thing that doesn’t really require us to do much beyond saying that we love God. It’s not like the God-lovers glow or anything. OK. Back to the reasons to ignore Jesus:
1). Love is messy and it makes you act stupid: as a passion love is fine, but when indulged it turns the lover into a hopeless mess and promotes really dumb decision-making. Take Jesus, for example. Because he indulged in loving us, he ended up a real mess on a whipping post and nailed to a cross. He could’ve stopped the blood bath at any point and gotten off that brutal carnival ride, but he didn’t. He died for us instead.
2). Love is expensive: show me one act of love that is free, and I’ll show you some land near 114 that’s prime for a catfish farm. Love always seems to have a price. What’s the point of willing the Good for others when it will likely lighten your wallet, cost you a gallon of gas, or force you to spend several minutes of your life doing something charitable. Again, let’s look at Jesus. Was his act of love for us free? Well, OK, free for us! That’s fine. But it cost Jesus his dignity and his life. Expensive, indeed.
3). Love requires us to focus too much on others: it would seem that the basic point of love is to fawn all over other people, wait on them hand and foot, and pretend to be all about their needs and their hurts. It’s all about them, them, them! What about me?! I have my needs and my hurts and my wants and me, me, me…Perfect example of this problem: Jesus tells his little band that if they want to be first they have to serve others! What is that? What kind of logic is that? To be first I have to be last, willing to sacrifice prestige, place, honor, and power in order to SERVE! Jesus does this for us—again—but look at his conclusion. Great for us. Not so great for him.
4). You have to lie when you love: not that lying is a problem when you have to do it, but loving is doubly difficult b/c to keep people liking you you have to tell them what they don’t want to hear. You can’t “love” if you make people uncomfortable or if you say unpleasant things to them. It would seem that charity requires us to lie in order to keep the peace. Being peaceful is more important than speaking the truth. Obviously! Didn’t Jesus say that he came to divide with a sword, to both cut the bonds of sin and to split apart families and friends? Is that what love does when it forces you to tell the truth? Who thinks that’s good? He spoke the truth and ended up dead. Not a good example of peacekeeping.
I’ve given you four good reasons why loving one another is a problem: love is messy and makes you do dumb things; it is expensive; it requires you to focus too much on others; and it makes you lie. All good reasons to forget about love. And this is why Jesus doesn’t just suggest that we love one another or hint at the possibility of loving one another. He commands us to love. Commands. Do it! Love is the greatest commandment b/c our relationship with God depends on it. We cannot understand what God is saying to us through the prophets if we fail to love. And we cannot know what is true, honorable, just, pure, lovely, gracious, and excellent if we will not love. What’s worse: we cannot know anything of Goodness, we cannot imitate God, we cannot become Christ if we will not love.
It’s command. Not an argument or a suggestion or a caption for a child’s poster. It is a command, an order. And if you will be more than you are, if you will be made perfect in the Father’s love, you will love—Him, us, yourself and you will rejoice in the Lord always b/c He loved you first…and loves you still.
Fr. Philip N. Powell, OP
Serra Club Mass & Church of the Incarnation
PODCAST!
Here are a few reasons why we should ignore Jesus’ command to love one another. Oh, “loving God,” by the way, is fine b/c that’s mostly an abstract sort of thing that doesn’t really require us to do much beyond saying that we love God. It’s not like the God-lovers glow or anything. OK. Back to the reasons to ignore Jesus:
1). Love is messy and it makes you act stupid: as a passion love is fine, but when indulged it turns the lover into a hopeless mess and promotes really dumb decision-making. Take Jesus, for example. Because he indulged in loving us, he ended up a real mess on a whipping post and nailed to a cross. He could’ve stopped the blood bath at any point and gotten off that brutal carnival ride, but he didn’t. He died for us instead.
2). Love is expensive: show me one act of love that is free, and I’ll show you some land near 114 that’s prime for a catfish farm. Love always seems to have a price. What’s the point of willing the Good for others when it will likely lighten your wallet, cost you a gallon of gas, or force you to spend several minutes of your life doing something charitable. Again, let’s look at Jesus. Was his act of love for us free? Well, OK, free for us! That’s fine. But it cost Jesus his dignity and his life. Expensive, indeed.
3). Love requires us to focus too much on others: it would seem that the basic point of love is to fawn all over other people, wait on them hand and foot, and pretend to be all about their needs and their hurts. It’s all about them, them, them! What about me?! I have my needs and my hurts and my wants and me, me, me…Perfect example of this problem: Jesus tells his little band that if they want to be first they have to serve others! What is that? What kind of logic is that? To be first I have to be last, willing to sacrifice prestige, place, honor, and power in order to SERVE! Jesus does this for us—again—but look at his conclusion. Great for us. Not so great for him.
4). You have to lie when you love: not that lying is a problem when you have to do it, but loving is doubly difficult b/c to keep people liking you you have to tell them what they don’t want to hear. You can’t “love” if you make people uncomfortable or if you say unpleasant things to them. It would seem that charity requires us to lie in order to keep the peace. Being peaceful is more important than speaking the truth. Obviously! Didn’t Jesus say that he came to divide with a sword, to both cut the bonds of sin and to split apart families and friends? Is that what love does when it forces you to tell the truth? Who thinks that’s good? He spoke the truth and ended up dead. Not a good example of peacekeeping.
I’ve given you four good reasons why loving one another is a problem: love is messy and makes you do dumb things; it is expensive; it requires you to focus too much on others; and it makes you lie. All good reasons to forget about love. And this is why Jesus doesn’t just suggest that we love one another or hint at the possibility of loving one another. He commands us to love. Commands. Do it! Love is the greatest commandment b/c our relationship with God depends on it. We cannot understand what God is saying to us through the prophets if we fail to love. And we cannot know what is true, honorable, just, pure, lovely, gracious, and excellent if we will not love. What’s worse: we cannot know anything of Goodness, we cannot imitate God, we cannot become Christ if we will not love.
It’s command. Not an argument or a suggestion or a caption for a child’s poster. It is a command, an order. And if you will be more than you are, if you will be made perfect in the Father’s love, you will love—Him, us, yourself and you will rejoice in the Lord always b/c He loved you first…and loves you still.
30 October 2006
Blogs, Devils, and Jesus
30th Week OT: Ephesians 4.32-5.8 and Luke 13.10-17
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX
PODCAST!
When I should be doing just about anything useful and good, I can usually be found reading blogs. Worse still, I can be found carrying on long, tedious debates in the comboxes of blogs! Recently, I got tangled up in a debate that is just beyond stupid. I won’t go into detail; let it suffice to say that it was about the regulation of the liturgy. We weren’t arguing over the nature of God or the best means of achieving holiness. We were fussing about a tiny little point of liturgical etiquette. The equivalent of arguing about whether it is more sinful to steal one dime or two nickels. Sad, I know, but the smaller the stakes the more vicious the game.
Jesus goes to the synagogue and finds there a woman who has been crippled by a dark spirit for eighteen years. He heals her. The synagogue’s leader is outraged, so runs to his blogsite and posts a long, detailed flame on Jesus, quoting scripture, obscure scholars of the Law, popular itinerant prophets, arguing vehemently that Jesus has desecrated the Sabbath by performing an exorcism. The comboxes fill up with “Preach it, brother!” and “The rabbis have spoken and that’s good enough for me” and “We can’t take scripture literally…” and “A recent document from Jerusalem, Keeping the Sabbath Holy, says in chapter nine, paragraph twelve, sentence seven, third dependent clause from the end beginning after the second semicolon…”
Etcetera and ad nauseum until the blogsite crashes and the leader is forced back outside. Jesus looks him in the eye and yells, “Hypocrite!” The leader faints b/c he’s spent the whole weekend on the internet, eating nothing but Nacho Cheese Doodles and drinking low-fat iced mocha frappacinnos. Jesus soldiers on, asking the leader and the crowd: “What better day to free this woman from the bondage of Satan than the Sabbath?” Jesus’ opponents were humbled and the crowd rejoices. His point? Paul says it better than I can: “Be kind to one another, compassionate, forgiving of one another as God has forgiven you in Christ. Be imitators of God…” He says to live in love, to love as Christ loves, to avoid obscenity and silly talk, rather give thanksgiving, live as a breathing testament of gratitude to the Father. We are children of the light not of the darkness. He says to get off the blogsite comboxes and stop arguing about how to fold the altar linens and get out there and do something holy and grateful and kind and forgiving for someone!
I have to remind myself constantly that Jesus didn’t suffer bloody beatings and an ignoble execution so that I can continue to labor under the Law. Of course rules and regulations are an essential part of our human community, but like the sacraments, they are not binding on God. God is not limited to dispensing his grace through the sacraments. Nor is He limited to specific days for healing. Jesus argues that the Sabbath is the perfect day to work a healing miracle. What better way to honor God, seek out rest, and witness to the Father’s power and mercy than to free someone from an oppressive demon? Again and again Jesus has taught us that we aren’t freed from the Law but freed within the Law to love God and love one another. And what can be more perverse than for us to take the greatest commandment, written on the flesh our hearts, and shrink it back into a legal proposition written on stone? A truly sad idolatry.
If you find yourself greedy for the Law, for a regulation or rubric to worship, remember Paul’s words: no idolater has an inheritance in the Kingdom of God. Hell is for Pharisaical nitpickers and combox devils.
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX
PODCAST!
When I should be doing just about anything useful and good, I can usually be found reading blogs. Worse still, I can be found carrying on long, tedious debates in the comboxes of blogs! Recently, I got tangled up in a debate that is just beyond stupid. I won’t go into detail; let it suffice to say that it was about the regulation of the liturgy. We weren’t arguing over the nature of God or the best means of achieving holiness. We were fussing about a tiny little point of liturgical etiquette. The equivalent of arguing about whether it is more sinful to steal one dime or two nickels. Sad, I know, but the smaller the stakes the more vicious the game.
Jesus goes to the synagogue and finds there a woman who has been crippled by a dark spirit for eighteen years. He heals her. The synagogue’s leader is outraged, so runs to his blogsite and posts a long, detailed flame on Jesus, quoting scripture, obscure scholars of the Law, popular itinerant prophets, arguing vehemently that Jesus has desecrated the Sabbath by performing an exorcism. The comboxes fill up with “Preach it, brother!” and “The rabbis have spoken and that’s good enough for me” and “We can’t take scripture literally…” and “A recent document from Jerusalem, Keeping the Sabbath Holy, says in chapter nine, paragraph twelve, sentence seven, third dependent clause from the end beginning after the second semicolon…”
Etcetera and ad nauseum until the blogsite crashes and the leader is forced back outside. Jesus looks him in the eye and yells, “Hypocrite!” The leader faints b/c he’s spent the whole weekend on the internet, eating nothing but Nacho Cheese Doodles and drinking low-fat iced mocha frappacinnos. Jesus soldiers on, asking the leader and the crowd: “What better day to free this woman from the bondage of Satan than the Sabbath?” Jesus’ opponents were humbled and the crowd rejoices. His point? Paul says it better than I can: “Be kind to one another, compassionate, forgiving of one another as God has forgiven you in Christ. Be imitators of God…” He says to live in love, to love as Christ loves, to avoid obscenity and silly talk, rather give thanksgiving, live as a breathing testament of gratitude to the Father. We are children of the light not of the darkness. He says to get off the blogsite comboxes and stop arguing about how to fold the altar linens and get out there and do something holy and grateful and kind and forgiving for someone!
I have to remind myself constantly that Jesus didn’t suffer bloody beatings and an ignoble execution so that I can continue to labor under the Law. Of course rules and regulations are an essential part of our human community, but like the sacraments, they are not binding on God. God is not limited to dispensing his grace through the sacraments. Nor is He limited to specific days for healing. Jesus argues that the Sabbath is the perfect day to work a healing miracle. What better way to honor God, seek out rest, and witness to the Father’s power and mercy than to free someone from an oppressive demon? Again and again Jesus has taught us that we aren’t freed from the Law but freed within the Law to love God and love one another. And what can be more perverse than for us to take the greatest commandment, written on the flesh our hearts, and shrink it back into a legal proposition written on stone? A truly sad idolatry.
If you find yourself greedy for the Law, for a regulation or rubric to worship, remember Paul’s words: no idolater has an inheritance in the Kingdom of God. Hell is for Pharisaical nitpickers and combox devils.
28 October 2006
What do you want Jesus to do for you?
30th Sunday OT: Jeremiah 31.7-9; Hebrews 5.1-6; Mark 10.46-52
Fr. Philip N. Powell, OP
HTS: Catholic Social Scientists; St Paul’s Hospital; Church of the Incarnation
PODCAST!
So, there you are. Blind. Begging on the street. Hoping that someone would drop a few coins in your lap or pitch a bite of food your way. The street seems busier than usual. Noisier. There’s an electric vibe to the air. Something blazing. Something, someone…beautiful is coming. You feel the mobbed road swell. The people push you away. Swatting at you to move back. You feel...something, someone walking along the way and you feel… excitement? Longing? Hunger? Hope? What is it? And then, just as you know the feeling, you hear someone whisper, “It is Jesus of Nazareth!” Faith! Yes, faith! That’s it. You yell over the mob, “Jesus, Son of David, have pity on me.” Those around you, those who ignore you everyday or kick at you to move to another corner or tree, those who might spare you a small meal…they shush you, tell you to be quiet. They rebuke you for your shamelessness, your eagerness to be heard, to be seen. You cry out again, “Son of David, have pity on me.” The people in the crowd grow more impatient and you feel their building violence, their reckless bodies pressing in. You’ve been a target before and do not wish to be a target again. He is gone anyway. Then, a voice: “Take courage; get up, Jesus is calling you.” Calling you? He heard you. He heard your voice. He sees you. You jump up too fast and go to Jesus. You can’t see him looking at you, but you feel his eyes on yours. In a flash, your skin is electric, your blood speeding, every bone vibrates. And you hear him say, “What do you want me to do for you?”
And so, here you are. Sitting there. Maybe hungry? Thirsty? A bit worn from a day of reading, listening, arguing? Enlivened by good company, good conversation. The way is not crowded. No one is kicking at you. You don’t need to beg. If you shouted now, called out for Jesus, we might all stare at you embarrassed, but no one would try to shut you up. At least, not at first. So, happy, free, comfortably housed, recently fed…why are you here? Are deaf and want to hear? Mute and want to speak? Dead and want to live? Bleeding? Demon possessed? Unable to walk? Cowardly? Leprous? Are you blind and want to see? So, here you are. Sitting there. And why?
Jesus draws the nearly naked man into his reach, searching in his black eyes and finding what he needs, he asks, “What do you want me to do for you?” The man’s black eyes glint a terrible trust. He says, “Master, I want to see.” Master, I want to live. Master, I want to hear, to walk, to be free, to sin no more, to serve you. Master, I want…I want to follow you. “Go your way; your faith has saved you.” Jesus offers him his first chance to use his sight: go your way. You trust me. Go your way. The man’s black eyes brighten. They are brown or dark green or hazel. He sees. “Immediately he received his sight.” He takes his first chance as one who sees to make Christ’s way his own way. He follows our Lord.
The man who had black eyes sat on the roadside waiting for his sight. When Jesus walked by he had the guts to yell for his gift, to shout over the crowd, despite the crowd, in defiance of the people’s polite shock at his disreputable display. He asks for Christ’s compassion. Notice: the man did not yell, “Master, make me see!” He asks for mercy, twice. And Jesus’ disciples strengthen his heart—encourage him—by saying, “Jesus is calling you.” With this, “he threw aside his cloak, sprang up, and came to Jesus.” Bartimaeus has a need. Jesus has his gift. Bartimaeus begs for compassion. Jesus offers him his merciful service. In answer, Bartimaeus boldly, confidently speaks aloud the name of his gift in faith and he is saved—he is healed, made whole. Free in trust, he makes a choice to follow Christ.
And so, here you all are. Sitting there. Why are you here? Are you here to proclaim your praise for the Lord, the One who delivered His people from slavery? Are you here to shout with joy that you are healed of your sins, unchained from devilish persecution? Are you here to be consoled? Guided? Delivered from ignorance and error? Weakness? Are you here for your inheritance? Let me ask you this while we asking questions: can you claim your gift? I mean, are you able to speak aloud in faith and ask for the Lord’s blessing? If Jesus found in the middle of your darkness, your most radical despair, and he said to you: what do you want me to do for you? What could you say? What would you say? Do you have the courage to name your gift in faith?
Despite the naysaying whine of our moronic media machine and despite the greedy crowds of meretricious politicians and despite the herds of obscenity obsessed cultural technicians and despite the novelty idolaters of the academy—despite this Legion of increasingly embarrassing and clattering poltergeists, can you, will you stand up with your disabilities, your flaws, your disgraces, your histories of stupidities and mistakes, stand up with your blindness, your muted tongue, and your oftentimes chilly-heart and shout over the crashing, drowning din of the professional pagans, shout to the Lord, “Lord! I need your compassion! I need your pity!” If you will, your trust will be rewarded. And you will follow him. Yes, to glory. But possibly first to ignobility, to abandonment, to a gut-wrenching cry on a cross you don’t get to choose.
If someone were to ask me why all of you are here I might say: for the fellowship, for a time and place away from the secular, for a chance to visit the Holy, to offer praise and thanksgiving, to hear the Word proclaimed and preached, to offer Christ on his altar, to see Calvary again. If I said that, all of those would be accurate but inadequate. True but not entirely satisfying. We are waiting on a roadside. But there is no elbowing crowd. We are blind or deaf or proud or disgraced or cold-hearted. But we’re here. We are the disciples on the road. And we are Bartimeamus, shouting to the Lord for our gifts! We are here for courage. We are here because Christ is calling us. We are free before Jesus. And we hear him say, “What do you want me to do for you?”
If you will claim your inheritance as a child of our Father, you will stand in the crowd and shamelessly beg for God’s mercy; you will shout for His compassion over the noise of the industry of disbelief. And when he asks what blessing you would have of him, say, “Only to follow you, Lord.” You will be beautiful then, naked and perfectly clean.
Fr. Philip N. Powell, OP
HTS: Catholic Social Scientists; St Paul’s Hospital; Church of the Incarnation
PODCAST!
So, there you are. Blind. Begging on the street. Hoping that someone would drop a few coins in your lap or pitch a bite of food your way. The street seems busier than usual. Noisier. There’s an electric vibe to the air. Something blazing. Something, someone…beautiful is coming. You feel the mobbed road swell. The people push you away. Swatting at you to move back. You feel...something, someone walking along the way and you feel… excitement? Longing? Hunger? Hope? What is it? And then, just as you know the feeling, you hear someone whisper, “It is Jesus of Nazareth!” Faith! Yes, faith! That’s it. You yell over the mob, “Jesus, Son of David, have pity on me.” Those around you, those who ignore you everyday or kick at you to move to another corner or tree, those who might spare you a small meal…they shush you, tell you to be quiet. They rebuke you for your shamelessness, your eagerness to be heard, to be seen. You cry out again, “Son of David, have pity on me.” The people in the crowd grow more impatient and you feel their building violence, their reckless bodies pressing in. You’ve been a target before and do not wish to be a target again. He is gone anyway. Then, a voice: “Take courage; get up, Jesus is calling you.” Calling you? He heard you. He heard your voice. He sees you. You jump up too fast and go to Jesus. You can’t see him looking at you, but you feel his eyes on yours. In a flash, your skin is electric, your blood speeding, every bone vibrates. And you hear him say, “What do you want me to do for you?”
And so, here you are. Sitting there. Maybe hungry? Thirsty? A bit worn from a day of reading, listening, arguing? Enlivened by good company, good conversation. The way is not crowded. No one is kicking at you. You don’t need to beg. If you shouted now, called out for Jesus, we might all stare at you embarrassed, but no one would try to shut you up. At least, not at first. So, happy, free, comfortably housed, recently fed…why are you here? Are deaf and want to hear? Mute and want to speak? Dead and want to live? Bleeding? Demon possessed? Unable to walk? Cowardly? Leprous? Are you blind and want to see? So, here you are. Sitting there. And why?
Jesus draws the nearly naked man into his reach, searching in his black eyes and finding what he needs, he asks, “What do you want me to do for you?” The man’s black eyes glint a terrible trust. He says, “Master, I want to see.” Master, I want to live. Master, I want to hear, to walk, to be free, to sin no more, to serve you. Master, I want…I want to follow you. “Go your way; your faith has saved you.” Jesus offers him his first chance to use his sight: go your way. You trust me. Go your way. The man’s black eyes brighten. They are brown or dark green or hazel. He sees. “Immediately he received his sight.” He takes his first chance as one who sees to make Christ’s way his own way. He follows our Lord.
The man who had black eyes sat on the roadside waiting for his sight. When Jesus walked by he had the guts to yell for his gift, to shout over the crowd, despite the crowd, in defiance of the people’s polite shock at his disreputable display. He asks for Christ’s compassion. Notice: the man did not yell, “Master, make me see!” He asks for mercy, twice. And Jesus’ disciples strengthen his heart—encourage him—by saying, “Jesus is calling you.” With this, “he threw aside his cloak, sprang up, and came to Jesus.” Bartimaeus has a need. Jesus has his gift. Bartimaeus begs for compassion. Jesus offers him his merciful service. In answer, Bartimaeus boldly, confidently speaks aloud the name of his gift in faith and he is saved—he is healed, made whole. Free in trust, he makes a choice to follow Christ.
And so, here you all are. Sitting there. Why are you here? Are you here to proclaim your praise for the Lord, the One who delivered His people from slavery? Are you here to shout with joy that you are healed of your sins, unchained from devilish persecution? Are you here to be consoled? Guided? Delivered from ignorance and error? Weakness? Are you here for your inheritance? Let me ask you this while we asking questions: can you claim your gift? I mean, are you able to speak aloud in faith and ask for the Lord’s blessing? If Jesus found in the middle of your darkness, your most radical despair, and he said to you: what do you want me to do for you? What could you say? What would you say? Do you have the courage to name your gift in faith?
Despite the naysaying whine of our moronic media machine and despite the greedy crowds of meretricious politicians and despite the herds of obscenity obsessed cultural technicians and despite the novelty idolaters of the academy—despite this Legion of increasingly embarrassing and clattering poltergeists, can you, will you stand up with your disabilities, your flaws, your disgraces, your histories of stupidities and mistakes, stand up with your blindness, your muted tongue, and your oftentimes chilly-heart and shout over the crashing, drowning din of the professional pagans, shout to the Lord, “Lord! I need your compassion! I need your pity!” If you will, your trust will be rewarded. And you will follow him. Yes, to glory. But possibly first to ignobility, to abandonment, to a gut-wrenching cry on a cross you don’t get to choose.
If someone were to ask me why all of you are here I might say: for the fellowship, for a time and place away from the secular, for a chance to visit the Holy, to offer praise and thanksgiving, to hear the Word proclaimed and preached, to offer Christ on his altar, to see Calvary again. If I said that, all of those would be accurate but inadequate. True but not entirely satisfying. We are waiting on a roadside. But there is no elbowing crowd. We are blind or deaf or proud or disgraced or cold-hearted. But we’re here. We are the disciples on the road. And we are Bartimeamus, shouting to the Lord for our gifts! We are here for courage. We are here because Christ is calling us. We are free before Jesus. And we hear him say, “What do you want me to do for you?”
If you will claim your inheritance as a child of our Father, you will stand in the crowd and shamelessly beg for God’s mercy; you will shout for His compassion over the noise of the industry of disbelief. And when he asks what blessing you would have of him, say, “Only to follow you, Lord.” You will be beautiful then, naked and perfectly clean.
Finally! A Solution to Abortion!, or Thanks again, Sisters
More moral clarity from the “Catholic” sisters of the National Coalition of American Nuns…please compare:
We encourage respect for the moral adulthood of women and will choose legislators who will recognize the right of women to make reproductive decisions and receive medical treatment according to the rights of privacy and conscience.
vs.
We believe all children should be safe from sexual predators in their homes, schools, churches, in government offices and on the Internet[…]
Here’s the solution to all our abortion problems! The Pro-Life movement needs to re-classify “Mothers” as “Primary Sexual Predators” and then the NCAN will write a stinging manifesto calling on Congress and the United Nations to pass laws to protect unborn children against the Primary Sexual Predator who dares to hire Secondary Sexual Predators to shoot them full of saline and then suck them piece by piece out of their Primary Sexual Predator’s womb. This is genuis! Thanks again, Sisters!
We encourage respect for the moral adulthood of women and will choose legislators who will recognize the right of women to make reproductive decisions and receive medical treatment according to the rights of privacy and conscience.
vs.
We believe all children should be safe from sexual predators in their homes, schools, churches, in government offices and on the Internet[…]
Here’s the solution to all our abortion problems! The Pro-Life movement needs to re-classify “Mothers” as “Primary Sexual Predators” and then the NCAN will write a stinging manifesto calling on Congress and the United Nations to pass laws to protect unborn children against the Primary Sexual Predator who dares to hire Secondary Sexual Predators to shoot them full of saline and then suck them piece by piece out of their Primary Sexual Predator’s womb. This is genuis! Thanks again, Sisters!
The problem with killing children, or Thanks, sisters!
The Denver Post reports on an attempt by the National Coalition of American Nuns to sway Catholic voters to vote for “Culture of Death” candidates:
Opposing war and treating immigrants with compassion are included in a list of seven issues outlined by the group. Mary Ann Coyle and Anna Koop of Denver and Sallie Ann Watkins of Pueblo are the other Colorado nuns on the board.
The letter also states, "We encourage respect for the moral adulthood of women and will choose legislators who will recognize the right of women to make reproductive decisions and receive medical treatment according to the rights of privacy and conscience."
So, apparently the problem with war is not that children are killed; it’s that they aren’t killed by their mothers. Or is it that war tends to kill children publicly and the sisters think they should be killed privately. Or maybe it’s the whole “presence of a medical professional” thing that they think distinguishes kids unintentionally killed in a war zone by soldiers and bombs from kids intentionally killed in a nice, sterile abortion clinic by MD’s and moms?
And these sisters wonder why their congregations are dying. I don’t know any young women who are ready to waste their lives in a “catholic” religious order that defends the proposition that it is a moral good for a mother to kill her child. This is beyond sad; and it is truly despairing.
Opposing war and treating immigrants with compassion are included in a list of seven issues outlined by the group. Mary Ann Coyle and Anna Koop of Denver and Sallie Ann Watkins of Pueblo are the other Colorado nuns on the board.
The letter also states, "We encourage respect for the moral adulthood of women and will choose legislators who will recognize the right of women to make reproductive decisions and receive medical treatment according to the rights of privacy and conscience."
So, apparently the problem with war is not that children are killed; it’s that they aren’t killed by their mothers. Or is it that war tends to kill children publicly and the sisters think they should be killed privately. Or maybe it’s the whole “presence of a medical professional” thing that they think distinguishes kids unintentionally killed in a war zone by soldiers and bombs from kids intentionally killed in a nice, sterile abortion clinic by MD’s and moms?
And these sisters wonder why their congregations are dying. I don’t know any young women who are ready to waste their lives in a “catholic” religious order that defends the proposition that it is a moral good for a mother to kill her child. This is beyond sad; and it is truly despairing.
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