Of Justification and Homies

The University of Dallas' very own Dr. Chris Malloy is interviewed over at the Ignatius Press blog. Dr. Malloy fields questions on what I think is probably the most difficult theological specialty in the discipline: the problems of justification.

Check it out!

Also, I learned today that this blog has a fan base among Homeschooling Mothers! Who knew? So, here's a shout out to all my Homies (hehehehehe) in the homeschooling world. . .

So, you wanna be a Christian...

Feast of St. Barnabas: 2 Cor 1.1-7 and Matthew 5.1-12
Fr. Philip N. Powell, OP
St Albert the Great Priory

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Every time the Beatitudes roll around in the lectionary cycle, I am tempted to preach a homily called the “Uglititudes.” You can imagine, I think, what this homily might look like. There would a litany of ugly vices opposed to all those beautiful virtues; some wordplay that makes it sound like we should be ugly rather than beautiful; for a little humor there would be one or two unfair swipes at self-serving interpretations of Jesus’ litany—pacifism, moral perfectionism; and the whole thing would conclude with a surprising, twisty reading of the word “beatitude” and a bouncy admonition to be a prophet or to rejoice more or maybe to volunteer at a shelter or something like that. No one wants to be predictable but ruts will groove the hardest clay when traveled on long enough. What do you imagine the disciples thought of the whole Beatitude homily? Predictable? Standard stuff? Safe, middle-class prattle? I’m willing to bet that they were thinking: “You have got to be kidding with this!”

Let’s get a definition. St. Gregory of Nyssa, in his homilies on the Beatitudes, teaches us that, “Beatitude…is a possession of all things held to be good, from which nothing is absent that a good desire may want.” He goes on to write that “beatitude” is opposed to ‘misery,” which he defines as “being afflicted unwillingly with painful sufferings.” Then he says, “Now the one thing truly blessed is Divinity Itself. Whatever else we may suppose [the Divine Self] to be, this pure life, the ineffable and incomprehensible good, is beatitude.” So, for me to say that I am in a state of beatitude is to say that I possesses all the good things that I want; that I am not afflicted with any painful sufferings; and that I participate fully in the Divine Life. Who here is blessed in precisely this way?

And now this is why the disciples might be thinking to themselves, “You have got to be kidding!” As a standard of blessedness, the Beatitudes are tough. To be poor in spirit, meek, hungry for righteousness, clean of heart, merciful, to be peacemakers and ready to die as martyrs—these are our standards of holiness, our measures for blessedness. You have go to be kidding me! Nope. No kidding. There’s nothing predictable here. Nothing worn or rutted. Jesus is plainly, simply drawing out the spiritual implications of choosing to walk his Way; he is unpacking for us all the baggage that comes with sincerely calling him “Lord,” all of the consequences of accepting his death on the cross and his resurrection from the tomb as our own death and resurrection. In other words, the Sermon on the Mount is Jesus’ answer to this question: “Lord, what will happen to me if I choose to follow you?” Blessed are you…

For they will be comforted. For they will be satisfied. For they will be shown mercy. Future tense. How about now? I asked earlier who here is blessed in precisely the way Gregory of Nyssa defines beatitude. A better question: who here expects to be blessed in beatitude? An even better question: who here, looking to a future in Perfect Beatitude, is experiencing imperfect Beatitude now, small day to day blessings right now?

The Sermon on the Mount is best read like a map. It shows us our starting point, our destination, and all the ways to get to where we are going. But reading a map ain’t the same as taking a trip. Blessed are they (then) who travel the Way. For they will be brought to Beauty Himself. This is not a prediction but a promise. And there is nothing safe about it.

Deep fired sacramentum caritatis with pork gravy

Corpus Christi: Gen 14.18-20; 1 Cor 11.23-26; Luke 9.11-17
Fr. Philip N. Powell, OP
Church of the Incarnation, University of Dallas

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These are a few of my favorite things: Buttermilk dripped and deep-fried chicken. Butter beans with bacon and onions. Garlic mashed potatoes and chicken gravy. Greens with fatback and vinegar. Squash casserole, green bean casserole, sweet potato casserole with pecans and brown sugar crust. Deviled eggs. Warm biscuits with honey butter. Homemade, cast-iron skillet cornbread with real butter. Fresh yeast rolls. Pecan pie. Chocolate pie. Mississippi Mud Cake. Bread pudding with whiskey sauce. Can you tell I’m a true blood Southerner?!* Each of these and all of them together do more than just expand my waistline and threaten the structural integrity of my belt—each and all of them together make up for me a palette of memories, a buffet (if you will!) of powerful reminders of who I am, where I came from, who I love, who loves me, and where I am going. Second perhaps only to sex, eating is one of the most intimate things we do. Think about it for just a second: when you eat, you take into your body stuff from the world—meat, vegetables, water, tea—you put this stuff in your mouth, you chew, you taste and feel, you smell and swallow, and all of it, every bite, becomes your body. This is extraordinarily intimate! You are made up of, built out of what you eat.

What does it mean then for you, for us to eat the Body of Christ and to drink his Blood?

Thomas Aquinas answers: “Since it was the will of God’s only-begotten Son that men should share in his divinity, he assumed our nature in order that by becoming man he might make men gods.” God became man so that we all might become god. In Christ Jesus, we are made more than holy, more than just, more than righteous; we are made perfect. Wholly joined to Holy Other, divinized as God promised at the moment of creation, we are brought to the divine by the Divine and given our participation in the life of God by God. We are brought and given. Brought to Him by Him and given to Him by Him. We do not go to God uninvited and we do not take from Him what is not first given. Therefore, “take, eat, this is my body, which is given up for you…” And when you take the gift of his body and eat and when you take the gift of his blood and drink, you become what you eat and drink. You become Christ. And together we are Christ for one another—his Body, the church.

Thomas calls the Eucharist the “sacramentum caritatis,” the sacrament of love. The Eucharist is not a family picnic or Sunday dinner. We’re not talking about a community meal or a neighborhood buffet. All of these can and do express genuine love for God, self, and neighbor. But Thomas is teaching us something far more radical about the Eucharist here than the pedestrian notion that eating together makes us better people and a stronger community! The sacramentum caritatis is an efficacious sign of God’s gift of Himself to us for our perfection. In other words, the Eucharist we celebrate this morning is not just a memorial, just a symbol, just a community prayer service, just a familial gathering, just a ritual. In Christ, with him and through him, we effect—make real and produce—the redeeming graces of Calvary and the Empty Tomb: Christ on the cross and Christ risen from the grave. Again, we are not merely being reminded of an important bible story nor are we being taught a lesson about sharing and caring nor are we simply “feeling” Christ’s presence among us. We are doing exactly what Christ tells us to do: we are eating his body and drinking his blood for our perfection, for our eternal lives. And while we wait for his coming again, we walk this earth as Christs! Imperfect now, to be perfected eventually; but right now, radically loved by Love Himself and loved so that we may be changed, converted from our disobedience, brought to repentance and forgiveness, and absolved of all violence against God’s will for us.

Thomas teaches us that God gave us the Eucharist in order “to impress the vastness of [His] love more firmly upon the hearts of the faithful…” How vast is His love for us? He gifted us with His Son. He gave His only child up to death so that we might live. And He gave us the means of our most intimate communion with Him. We take his body into our bodies. His blood into ours. We are made heirs, brothers and sisters, prophets and priests; we are made holy, just, and clean; we are made Christ and being made Christ, we are given his ministries, his holy tasks: teaching, preaching, healing, feeding. This Eucharist tells you who you are, where you came from, where you are going. It tells you why you are here and what you must do. And most importantly, this celebration of thanksgiving, tells you and me who it is that loves us and what being loved by Love Himself means for our sin, our repentance, our conversion, our ministries, our progress in holiness…

Do not fail to hand on what you yourself have received: the gift of the Christ. Walk out those doors this morning and present yourself to the world as a sacramentum caritatis. Walk out of here a sacrament of love—a sign, a witness, a cipher, an icon—walk out of here stamped with the Holy Spirit. Preach, teach, bless, feed, eat, drink, pray, and spread the infectious joy of the children of God!

A Southern blessing: as your waist expands to fill the limits of your belt, so may your spirit grow to hold the limitless love of Him Who loves us always.

*NB. To answer a question asked after Mass about my menu, "Yes, I can cook every dish listed here!" Oh, and I forgot "grits."

Your prayers, please...

I am back in Irving! The annual provincial assembly went extremely well. It was a most unusual meeting of the brothers of the Southern Province.

I would ask your prayers for the province as we continue to discern our way with the guidance of the Holy Spirit. May we open ourselves to all those changes necessary to grow and thrive as preachers of the Gospel.

I would ask your prayers for me personally. I have been presented with an opportunity and a substantial challenge. Both will require me to spend lots of time seeking the Spirit's voice and straining to hear how He is wanting me to respond. There is a fundamental question of obedience here and the paths to take lead to radically different places. . .I need wisdom!

God bless, Fr. Philip, OP

P.S. Since my prior is away at a meeting and not around to chastise me, let me mention again that my birthday is May 26th. My Wish List is fully functioning and recently updated to reflect some of my new reality. I am deeply grateful for all the books I receive!

Plain talk about Jesus, or "Come on, baby, light my fire"

7^th Week of Easter (M): Acts 19.1-8 and John 16.29-33
Fr. Philip N. Powell, OP
St. Albert the Great Priory

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Let’s speak plainly this morning about Jesus and his Father. Late last week Jesus is talking to the disciples about his Father and about what he, Jesus, is preparing himself to do in the coming days. He says to his friends, “I came from the Father and have come into the world. Now I am leaving the world and going back to the Father.” The first movement here—coming from the Father into the world—we call the Incarnation and celebrate at Christmas. The Son of God is made man. The second movement—leaving the world and going back to the Father—we call the Ascension and we celebrated it just yesterday on Ascension Sunday. The Son of God is taken up into heaven. So what? Plainly speaking: why do these two movement matter to us? Let’s see.

Today the disciples respond to Jesus’ plain spokeness with a simple admission of their own. They say (paraphrasing): “Now that you’ve stopped using figures of speech to teach us, we know that you know everything and that we don’t need to test you anymore. We believe that you come from God.” And here’s the kind of question that Jesus loves to ask: “Oh really? Do you believe now? Do you?” He asks this question b/c he knows why he came. He knows the trials that lie ahead. And he knows that his disciples will have to follow him through those trials—not immediately, not even soon, but eventually—they will have to follow him in order to call themselves “followers of the Way.”

Knowing his end and that they must follow, he asks, “Do you believe now?” Well, they believe that they believe! Jesus predicts that when his hour arrives their belief will leave them and that they will leave him, scattering to their homes. He says to them, “You will leave me alone.” This bit of news can’t be very comforting for his disciples! Is he accusing them of being cowards?! Jesus eases their anxiety: “But I am not alone, because the Father is with me. I have told you this so that you might have peace in me.”

In Christ we find perfect divinity and perfect humanity; he is fully human and fully divine. Two natures, one person. Son of God made Man. This is the Incarnation. If all things human are to be healed in Christ, then Christ must become all things human. The imperfect cannot heal the imperfect. If Christ becomes all things human in order to heal all things human, then he must also be fully divine. Only the perfect heals the imperfect. When we unite the gift of our lives with the gift of his sacrifice, our lives become a sacrifice as well and his love is made complete in us. We will follow him not of any necessity—we are saved by the cross and the empty tomb, not by our works!—but b/c having God’s love perfected in us makes us Christ. And Christ has risen to the Father, ascended to His right hand. Though he was beaten, crucified, and buried—by all accounts, defeated by injustice and death—he rose from the grave, lived among his friends, and ascended to his Father: a victory over the world and the fulfillment of his promise to us that we too will live with him forever when we rise on the last day.

His peace, the certainty of his success, eases our troubled hearts. But there is no guarantee in his peace that we will not face the same hour he faced. In fact, we are promised persecution, trial, and death. We cannot follow half-way or only follow those paths that run straight, wide, and downhill. Ask Peter or Paul or Andrew. Ask any of the Church’s martyrs. Ask our brothers and sisters in Christ who live in the Sudan, China, Vietnam, most anywhere in the Middle East. To follow Christ always brings peace; Christ’s peace does not always put an end to strife.

Do you still believe? Speak plainly then of the One who saved you. Do not fret over abandoning him. He is never alone. He is with the Father always. . .as we are and will be. Be ready for his fiery gift. Be ready for the conflagration that sets all of creation ablaze. . .

Why are you looking at the sky?

The Ascension of the Lord (C): Acts 1.1-11; Eph 1.17-23; Luke 24.46-53
Fr. Philip N. Powell, OP
Church of the Incarnation and St. Paul Hospital Chapel

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[Fair warning: this is actually about three homilies in one. . .sorry.]

No one will accuse Paul of being a fuzzy dreamer. He is not known for his abstract idealism. Later on in his letter to the Ephesians, he exhorts the new Christians of Ephesus: “I plead with you, as a prisoner of the Lord, to live a life worthy of the calling you have received, with perfect humility, meekness, and patience, bearing with one another lovingly…” Pretty words. Beautiful sentiment. But highly impractical, if not dangerous, for the Church! Besides, who can achieve this level of perfection now? Who can walk such a narrow path so confidently? Clearly, Paul is wishing out loud here, or at best he’s violating our image of him and exercising a bit of his never before seen idealism. He’s just setting the bar for us, calibrating the ideal soul for us to look to for guidance as we struggle along. And it’s not really clear how we are to achieve this perfect humility, meekness, and patience. What does he have to say about method or technique or first principles? It’s one thing, dear Paul, to show us an end, a goal. It’s quite another to teach us the means to that goal! Show us how…

And Paul would say here: “Oy vey! Have you been paying attention the last couple of months? Have you been listening to the readings, the prayers of the Church? Have you noticed the sequence of events since we entered the desert with Christ forty days before he suffered and died for us?” And we might respond: “Well, Paul, we’ve been paying attention…kinda, sorta. We’ve had Lent and Good Friday and Easter…lots and lots of Easter…weeks and weeks of Easter! But you’re avoiding our question. What do the readings and prayers of the Mass, the sequence of events since the desert have to do with your crazy dream that we live lives of perfect humility, meekness, etc., etc.?” At this point, we might imagine poor Paul hanging his head, but being the excellent teacher that he is, he asks instead: “Who have you been these last few months? Who are you becoming? And who will you be at last?” Uh?! we say. That’s right: who have you been? Who are you becoming? And who will you be at last?

In a homily on Ascension Sunday, Augustine asked his congregation: “Why do we on earth not strive to find rest with him in heaven even now…?” He goes on: “While in heaven he is also with us; and we while on earth we are with him. He is here with us by his divinity, his power and love. We cannot be in heaven, as he is on earth, by divinity, but in him, we can be there by love.” How? Why was the Son made flesh? Why did he become sin for us? Why did he suffer and die? To make good theatre? To fulfill some mythical Jewish prophecy? Entertainment for a cruel god? How can we down here be up there with Christ in love? Who have you been? Who are you becoming? And who will you be at last?

Let’s remember where we are in our history: the Holy Spirit announces to Mary that she will bear the Word into the world. She says, “Yes.” Elizabeth bears the Christ’s herald, John, and he is born to call our hearts to attention. Jesus is born. He is presented to the Father in the temple as the first fruit of Mary and Joseph. He is baptized by his herald and the Father declares him to be the Christ. He chooses his students. He teaches them his gospel. He preaches and heals; he feeds and frees; he shakes the foundation stones and breaks the temple gates. He draws hungry souls and repels the self-righteous. He casts out demons and forgives sinners. He goes to the mountain, the river, the sea, and the desert. And there he is given the chance to abandon us, to leave us to our humane mess. Without bending his back or lifting a finger, he picks up his cross, saying, “Yes” to his Father’s will for him and for us all. Lent. On a donkey he rides like a king into Jerusalem. Palm Sunday. There he is betrayed, tried, betrayed again, abandoned, whipped, ridiculed, spiked to a cross, mocked as he bleeds, and dies. He is buried. Holy Week and Triduum. And Mary Magdalene finds his grave empty three days later. He is risen from the dead. Easter morning. Knowing his disciples are fretful, he finds a few of them on the road to Emmaus and reveals himself again, spending forty days with them. Blessing them a final time, he is taken up; he ascends into heaven so that all of us may be lifted up with him. But for now, we wait until the promised Spirit descends! And the church is born. Born once of Mary. Born again from the Spirit. And yet again—now—from the womb of your YES. Christ’s body is born.

In case you’ve forgotten: who have you been since Ash Wednesday? Who are you becoming? And who will you be at last?

Perfect humility, meekness, and patience. In his letter to the Ephesians this morning, Paul bestows a blessing. We receive from God the Father: wisdom and revelation; knowledge of Jesus the Christ; eyes and hearts enlightened to see and know his hope, the wealth of His glory; to share in the inheritance of the holy ones, the exceeding greatness and generosity of His power for all who believe. And here is what the Spirit says that we need to hear in this blessing right now: Jesus is ascended into heaven to take his place of honor with the Father; he is given a place above “every principality, authority, power, dominion and every name that is named” in all ages past, this age, and in every age to come. And in rising to the Father, the Father has “put all things beneath his feet and gave him as head over all things to the Church, which is his body…” Perfect humility, meekness, and patience then are not passive virtues that leave us vulnerable in the world. They are habits of being that rise out of the rule of Christ in our lives. Does true strength need to exercise its muscle? Does true power need to show itself in action? Does true authority balk at being patient? No. Perfect humility, meekness, and patience mark us as belonging to Christ. As his slaves, we live his life and die his death and rise in his resurrection and we ascend, we ascend as his Body—one promise, one blessing, one Spirit—living, dying, rising, ascending in Christ, with Christ, as Christ.

Ah! There it is. There it is. As Christ. That’s the “how” of Paul’s dreaming and Augustine’s wonder. Let’s see: who have you been? Christ. Who are you becoming? Christ. And who will you be at last? Christ. Christ is your past, your present, and your future. Christ is who you have been all along; are right now; and will be when all of this is done. When you rejoice, your joy is Christ. When you suffer, your pain is Christ. When you fall, your bruises are Christ. When you stand again, your height, your dignity is Christ. And when you accept the Spirit of Love, your Word, your deed, every breath, every motion, every stir of air and eddy of scent is Christ. His ascension into heaven draws us up. His Body, all of us, his Body is drawn up and, on our way there, we are pulled into his worship, his joy, and we drink from his blessing cup for our healing and health.

Why are we looking at the sky? Christ has ascended to the Father and now, for now, we wait. We know that God loves us to change us. We know that we are transfigured in His love. The New You waits for the baptism of the Holy Spirit. He is risen! And as Christ so will we all be raised.

Who are you to hope?

6^th Week of Easter (R): Acts 18.9-18 and John 16.2-23
Fr. Philip N. Powell, OP
Church of the Incarnation, Irving, TX

If God leaves us, who are we then? Let’s say: God is dead. What now? Anything goes: might makes right; money rules; power corrupts; the weak suffer at hands of the strong; the poor will still be blessed but they will be hungry first…wait a second! All of these are true now! And we don’t believe that God is dead. Do we believe that He has left us? Let’s say: God has left us alone. What now? We can wait—for His return; for the return of His Christ; for some sort of End to All This; we can just Wait and let waiting be who we are and what we do until…when? It’s over? We can grieve—that He has left us; that He might have died but we’re not sure; over our now fading memories or the fading memories of those who knew someone who knew someone who knew Him once upon a time. We can weep and mourn. Or we can hope. Or we can weep, mourn, and hope. But hope alone is best.

The most radically transforming activity we can engage in given Christ’s Passion, Resurrection, and his coming Ascension is hope. No other labor, no other “thing to do” right now, given our history and given the signs of these darkening times, nothing else remotely makes sense but Hope. Seeing his disciples in anguish over his impending departure, Jesus says to them: “…I will see you again, and your hearts will rejoice, and no one will take your joy away from you.” If this is comforting—and maybe it is—here’s a question for us: who are we until then? Who are we to be until Jesus comes back? We are his disciples, his students and his brothers and sisters. And then he leaves. Now, who are we? Are we mourners? Weepers? What do we do? Huddle in locked rooms wishing away adversity and pain? Retreat into a closed world of private spiritual practice and increasingly gnostic and ultimately useless religious arcania? Are we anxious hand-wringers? No. Do we fear the world and draw the shades? No. We are men and women of the Spirit! And before we do anything else—pray, worship, serve, sacrifice, fast—before we do anything else, we hope! When we fail to hope, we join Jesus’ accusers, calling him a liar and fraud.

What do we do, then, when we hope? We invest in Jesus’ promises; we place that which is most valuable to us “at risk,” believing completely that his Word is trustworthy. We hear his vow to return and we know that he will. No guessing or gambling. No probabilities or chance. Knowledge. We know he will be back. If we hope with any integrity at all, then it follows that we live the lives he left us to live: lives of eager holiness, exhaustive service, constant conversion, far-flung evangelization, prophetic witness, and priestly sacrifice. If you truly believe that he is returning to us, your hope, your passion for seeing his promises fulfilled, will propel you out, kick you out there and give you the shining face of Christ, his healing hands, and powerful tongue. Ask, then, what you will and receive what the Father gives.

If God leaves us, who are we? We are not orphans nor are we homeless. We are not abandoned or sold, traded or bought. We are not strays to be collected by some other god or some other teacher or philosopher or devil. We are not children left alone nor grown-ups warehoused, conveniently stored until his return. We are children of the Most High. Brothers and sisters of Christ. A people raised up. A royal priesthood and a mighty kingdom. And though we may anguish now, though we may flounder now in some small darkness, our grief will become joy—must become joy—because anything less than hope, anything cheaper than full-on hope from us tells the world that Jesus is a liar. And there is nothing left for us but despair.

Contrast: who are you when you hope in Christ? Who are you when you despair of his hope?

Joy, Joy, Joy down in my heart...

St. Matthias: Acts 1.15-17, 20-26 and John 15.9-17 (Propers)
Fr. Philip N. Powell, OP
St. Albert the Great Priory

PODCAST!

Here are the headlines from Yahoo! News this morning: Al-Qaida claims to have 3 missing U.S. troops; Strikes hit Pakistan after violence; Brazilian rancher on trial for slaying of American nun; Warmer winters threatens migratory birds. We could easily add our own Catholics headlines here as well: Declining trust in God’s providence hurting vocations; Hard hearts and harder heads leading Catholics to legalism, alien philosophies; Scandal of dissident clergy and Catholic politicians undermining Gospel of Life; and on and on. Let’s not get into the personal headlines we could add! In all this upheaval and rolling chaos and clamor and clang, where do we find joy?

Jesus tells us to remain in his love and keep his commandments to love. Then he tells us that he is telling us this so that his joy might be in us and our joy might be complete. Complete Joy? How about we start with something small like plain ole joy? We have: delight, elation, bliss, and happiness. We know the word “joy” and we could rattle off a few examples if we needed to. So what does Jesus add to our Christian understanding of joy? At least three new elements: 1) Jesus says that he wants us to be infused with “my joy” not a generic joy of a worldly type but “his joy;” 2) to be infused with his joy completes “our joy,” meaning that our joy and his are different but compatiable; 3) joy is that sort of thing that can be experienced in degrees—joy has an perfect and imperfect form.

Jesus is leaving the disciples to join the Father. His joy is rapidly approaching completion. His joy is the delight, the bliss, the elation and happiness he feels as he returns to his Father and directly experiences again perfect being, Being Himself. As the only Son of God, the joy Jesus experiences is unique to him; joy’s fullness in Christ overflows, abounds and diffuses, adding to and flooding the joy we feel as we approach the perfection that awaits us in Christ.

Our joy here and now is incomplete b/c we still long for God. Aquinas teaches us: “…joy is full, when there remains nothing to be desired. But as long as we are in this world, the movement of desire does not cease in us, because it still remains possible for us to approach nearer to God by grace” (ST II-II.28.3). He compares desire and joy to movement and rest. Desire moves. Joy rests. We love imperfectly. We are at peace imperfectly. And our imperfections are pushed and pulled by Christ’s love, Christ’s peace, looking confidently forward toward his joy. Fortunately, in Christ, we are not slaves to desire—our incomplete longings—but his friends, his beloved, and we know that our joy will be complete in him. When we keep his command to love one another—knowing our hunger, knowing our emptiness—we love ourselves into his perfect joy. Complete happiness. Total elation.

Dire headlines. Dark warnings and calamitous predictions. Terrible stuff. And it’s not going away. Jesus commands us to love another—commands it!—b/c he knows what we know all to well: despite our longing for God we end up all too often settling for some-thing, some-one that cannot, who cannot make us whole. And in discovering this unhappy truth, we despair. The temptation against joy is bleak: to believe that this is all there is and all there is is dismal and grim. We are unfinished. Believing this is simply an act of assenting to the truth. To believe that we are unfinishable is a sin against joy—an act of disobedience; it is a refusal to listen to the plain words of Christ: if you remain in my love, your joy will be complete in me.

Listen again: Remain in my love. Keep my command to love God and one another. And your joy will be complete in mine.

WARNING! Christ's Peace Ahead

6^th Sunday of Easter: Acts 15.1-2, 22-29; Rev 21.10-14, 22-23; John 14.23-29
Fr. Philip N. Powell, OP
St. Paul’s Hospital and Church of the Incarnation

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You can stop running and hiding now. There is nowhere to hide, nowhere to run. You are no longer our own; you no longer work for yourself alone. You are possessed by a spirit! Wholly owned and operated by the Holy Spirit. And if this causes you noticeable delight—Good!—but let me add a dire warning that will likely creep you out: you have, we have in virtue of our possession by the Holy Spirit, we have inherited (are you ready?)…the Peace of Christ! If this doesn’t give you the heebie-jeebies, you weren’t listening to the gospel. Jesus says to the disciples: “Peace I leave with you; my peace I give to you.” Easy enough. Then, he adds: “Not as the world gives do I give it to you.” Now that’s just wrong! He had a good thing going there and then he messes it up by telling us that this Good Thing he’s giving us isn’t exactly the Good Thing we thought it was. And that changes everything. Except this: there is nowhere to hide, nowhere to run. You are no longer your own.

You would think that as heirs to the peace of Christ, we would be rejoicing in his serene calm, a well-balanced spiritual harmony. You would think that we would never argue, never fight, never become angry or frustrated with one another. You would think. And you would be wrong. Why would we assume that Christ’s Peace has anything at all to do with spiritual serenity or psychological wellness or bodily stillness? Given Jesus’ tumultuous life and his violent end on the cross; the oftentimes bellicose history of the Church on earth; given the sometimes painful, purifying work of the Spirit’s Fire in us and among us; and the ebb and flow of our pilgrim-holiness, why would any Christian believe that Christ’s Peace is about peace at all? Shalom I leave with you; my shalom I give to you.

Inasmuch as “love” has come to mean “that warm-fuzzy feeling we get that tells us to accept and approve anything and everything that comes our way,” so “peace” has come to mean something like “that permanently numbed pause in our heart and mind that deflects all conflict at the expense of the truth.” Biblically, of course, peace (shalom) means “prosperity,” “security,” “success,” and even “salvation.” My research tells me that the best English translation of shalom is “well-being,” but the shading of the word leans heavily toward wishing someone material success or worldly security. This is perhaps more like the Vulcan greeting, “Live long and prosper” than it is the Buddhist idea of “eliminating suffering by eliminating desire.” Jesus leaves us his peace, true; but, he explicitly notes that this is not the peace of the world. His peace is something else entirely.

Jesus says, “Peace I leave with you; my peace I give you.” My peace. Most certainly not the World’s Material Peace or the Empire’s Political Peace or the Temple’s Religious Peace. But the Peace of Christ. What sort of peace is this? Christ’s Peace comes with the Holy Spirit. Notice the sequence of events in the gospel: Christ is leaving the disciples to go to the Father. He says he is sending the Advocate in his place to teach them everything and to remind them of all that he has taught. Being reminded of Jesus’ teachings, of everything he has said, and then remembering his teachings—this is “Christ’s Peace.” Does being reminded of Christ’s teachings and then remembering Christ’s teachings bring you that pleasantly numbed feeling that we often associate with a material “peace”? Let’s hope not! In the same way that welcoming Christ’s love into your life requires a commitment to conversion and service—“whoever loves me will keep my word”—so accepting his peace means settling your troubled heart into the truth of his teachings—“Do not let your hearts be troubled or afraid.” You are no long your own.

Being heirs to Christ’s Peace, then, is first about being heirs to his teachings; being the recipients of his Word and the certainty we have in the truth of his witness. This is the peace we live knowing that Christ reveals the Father and that the Spirit dwells among us as their Love for one another. Again, there is nothing numbing or tranquil about this fundamental fact of the faith—it bears on our souls to live this truth fully in the world. We must give flesh and bone to this truth; we must incarnate Christ’s love, and in doing so, accept his peace. How? We live Christ’s triduum—in his betrayal, his humiliation, his beatings, his Cross, and his tomb—we live these as Christ himself did: trusting in God’s care, His plan, His blessings and abundance, and then giving our lives freely for others. Isn’t this is the courage of the martyrs? Their witness to the barebones power of Christ’s promises? They took on Christ’s Peace and their question to us is clear: will you follow…if called upon, will you follow?

Now, knowing that Christ’s Peace might require a Red Witness, does the thought of receiving his peace make you a little nervous? If you love him, you will keep his Word, preach his Word, teach his Word, obey his Word; you will make your dwelling with him, and follow him always; you will fall, fail, rise again and peak; you will stumble and crash and you will jump and fly; you will believe and doubt and hide and find; and you will come to a passionate obsession, a loving fascination with the movement of the Spirit, the leadership of Christ’s Peace in your life. But expect no peace of mind. Rather welcome the intellectual turmoil that follows the sword of truth. Expect no peace in your body. Rather welcome the tension that comes with making your flesh a daily sacrifice. Expect nothing balanced or harmonized or gentled to rule you. You are ruled by the Prince of Peace, the One Anointed, whose reign requires you to serve against your best instincts, to submit against your greatest perceived needs, and to follow into hell and on to heaven a dead Jewish rebel who was killed on a tree. How absurd! And yet, the Spirit burns, with tongues of fire, the Law of Love into our hearts: to die for a beloved friend is the greatest gift.

When you exchange the peace this morning/evening, remember: you are not wishing your neighbors worldly well-being or cheerfulness or a pleasant day/tomorrow. You are reminding them (and you are being reminded in turn) that Christ’s Peace is more threat than promise. Think: “Peace be with you” means “You are Christ. Have you suffered, died, and risen again? For whom did you sacrifice yourself today?” Perhaps you will skip the exchange of peace altogether! Don’t! Why? Jesus said, “Whoever does not love me does not keep my words…” There is no dwelling place with the Father for those who do not keep Christ’s words. So, love Christ, keep his Word. And take on his Peace with fear and trembling; take it on only when you are grateful enough to him for dying for you that you are ready to die for someone else.

Then, only then, you are truly at Peace. Christ’s Peace.

* * * * * * * * * * * * * * * * * * * * * *
For U.D.: This is our last Sunday Mass at 7.30 until September. I want to send you off into your summer with a priestly admonition: Love one another as Christ loves you. Sounds easy. It isn’t. There are two temptations here that need to be named and given to God for His judgment. First, the temptation to love one another in a way that levels all beliefs, all behaviors, all intentions and motivations and then judges them OK in the name of “tolerance of difference.” This is not love. It’s an indifference to sin dressed up to look like love. This faux version of love is actually an abdication of charity, a surrendering of our obligation to fraternally correct ourselves and one another. The second temptation is powerful as well. In the name of love, we set out to root out sin, spiritual corruption and vice. We appoint ourselves surveyors of purity and monitors of intention. And we scrupulously scan the crowds for a dark heart or a muddled mind to charge with spiritual treason. All the while forgetting to turn the scanner inward, refusing to check the well from which these alleged pure waters flow. It is cowardly to pretend that we can see into the heart of another, judge intention, and pass sentence. This is not love. It is self-righteousness. And it denies the most basic principle of Catholic spirituality: we are being perfected in Christ. We are not perfect yet.

I chose these two b/c you are headed back home. Out of the U.D. “bubble.” And these two temptations are particularly insidious for us b/c they represent prevalent tendencies in our larger culture. The tendency to idolize “tolerance” to the point that nothing can be called evil, just different. And the tendency to find evil motive and vile intent in those whom we find objectionable—foreign or domestic enemies, political opponents, academic rivals, or cultural foes. Both of these temptations are rooted in the Devil’s illusion that we can fully know another’s heart and that we are free to adjudicate what we find there. Here’s the important questions for those who fall to either temptation or both: why do you think that you are especially privileged to know the hearts of others? And second, who are you—literally, “who are you?”—to weigh those hearts and find them worthy of tolerance or deserving of punishment?

Love tells the truth. All the truth. Not just those parts that bolster our social esteem or satisfy a bitter need to judge. Love tells the truth. All the truth. And by this truth we will all be judged.

Right Man, Right Time: B16 in Brazil!

Excerpt from the Holy Father's message to the bishops of Brazil:

(emphasis mine)

"We Bishops have come together to manifest this central truth, since we are directly bound to Christ, the Good Shepherd. The mission entrusted to us as teachers of the faith consists in recalling, in the words of the Apostle of the Gentiles, that our Saviour 'desires all men to be saved and to come to the knowledge of the truth' (1 Tim 2:4). This, and nothing else, is the purpose of the Church: the salvation of individual souls. For this reason the Father sent his Son, and in the Lord’s own words transmitted to us in the Gospel of Saint John, 'as the Father has sent me, even so I send you' (Jn 20:21). Hence the mandate to preach the Gospel: 'Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age' (Mt 28:19-20). These words are simple yet sublime; they speak of our duty to proclaim the truth of the faith, the urgent need for the sacramental life, and the promise of Christ’s continual assistance to his Church. These are fundamental realities: they speak of instructing people in the faith and in Christian morality, and of celebrating the sacraments. Wherever God and his will are unknown, wherever faith in Jesus Christ and in his sacramental presence is lacking, the essential element for the solution of pressing social and political problems is also missing. Fidelity to the primacy of God and of his will, known and lived in communion with Jesus Christ, is the essential gift that we Bishops and priests must offer to our people (cf. Populorum Progressio, 21).... (H/T: Rocco at Whispers)

Exactly, exactly, exactly! Not programs or mission statements or strategies or policies BUT fidelity to God's will and the preaching of the gospel! Exactly!

Fr. Philip, OP

P.S. I wonder if my provincial would let me change my religious name to "Benedict"???

Ordered to Love, made to serve

5^th Week of Easter (F): Acts 15.22-31 and John 15.12-17
Fr. Philip N. Powell, OP
Church of the Incarnation

PODCAST!

How are we freed in Christ? And how do we remain free? Another way to ask these questions: how does Love free us from sin so that we might progress in holiness? We are set free and then we progress in freedom. Chosen, freed, appointed to bear fruit, and ridiculously, abundantly gifted—we are loosed in the world to change the world!

How? First, Jesus says to his disciples: “It was not you who chose me, but I who chose you…” We accept our freedom as a gift from Christ. We do not pursue it or ask for it or earn it. He offers; we accept. He chooses us; we step up. Second, Jesus continues: “…[I chose you] and appointed you to go and bear fruit that will remain.” Once chosen, once freed, we are appointed, selected out and given a mandate to finish, a task to complete; we are “installed” and empowered to bear fruit, to produce here and now—on Earth—all that we are promised by God there and then—in Heaven. The fruit we bear “remains” because it is a foretaste of the fruit of heaven, enduring to the end. Third, Jesus continues, “[I chose you, appointed you to bear fruit] so that whatever you ask the Father in my name He may give you.” Chosen, appointed to bear enduring fruit, and now: the Whatever You Need of Heaven is opened, the Anything of the Father’s Abundance is released! And because we are doing His work, having been appointed by His Christ, chosen to succeed as his friends, we enjoy infinite progress in holiness, straight to the throne, straight to the Face of Beauty Himself.

Now, here’s the kicker: once chosen, appointed to bear fruit, and given the keys to the heavenly pantry, we are commanded to love. Commanded. We are no longer slaves, Jesus says, but friends. We no longer travel with Christ in the bondage of ignorance, but revel with him in the knowledge of the Father’s will for us. Because there is no greater sacrifice, no greater commitment to holiness than to die for a friend, we are ordered to charity, commanded to love. So, when, in obedience to his commandment to love, we love, we are freed from the slavery of sin.

To be free, we must obey and not merely consent. And so Jesus commands that we love rather than requests that we love. Trust lies in listening and doing even in the face of doubt and fear—perhaps especially in the face of doubt and fear! Filled with the love of the Father and armed with our mandate to bear enduring fruit and ladened with the generous gifts of heaven, there’s no room in the souls of the friends of Christ for fear or mocking doubt or stingy charity. Our freedom and our progress in holiness are anything but private and personal. We are freed to serve. And we abuse our freedom when we serve no one but ourselves.

In his most recent letter to the Church, Sacramentum caritatis, our Holy Father, Benedict, teaches this truly astonishing notion: “The substantial conversion of bread and wine into His body and blood introduces within creation the principle of a radical change, […] which penetrates to the heart of all being, a change meant to set off a process which transforms reality, a process leading ultimately to the transfiguration of the entire world, to the point where God will be all in all”(11). Your aim in this Eucharist must focus well beyond your personal devotion. Well beyond the forgiveness of your sins. Well beyond the memorial of Good Friday and Easter Sunday. Your aim here is nothing less than an active participation in the transubstantiation of all creation! A radical conversion of this world into a hymn of praise, a work of mercy, a sacrifice worthy of the Cross, a Way and a Truth that brings us all to Love—the Divine Passion that converts us to Christ.

Your personal conversion is good. But your conversion taken into the world as service and made manifest as Love is better. And that Love converting the world is best.

Writing WOW! in the margins of SACRAMENTUM CARITATIS

SACRAMENTUM CARITATIS, Pope Benedict XVI, 2007

10. In instituting the sacrament of the Eucharist, Jesus anticipates and makes present the sacrifice of the Cross and the victory of the resurrection. At the same time, He reveals that He Himself is the true sacrificial lamb, destined in the Father's plan from the foundation of the world, as we read in The First Letter of Peter (cf. 1:18-20). By placing His gift in this context, Jesus shows the salvific meaning of His death and resurrection, a mystery which renews history and the whole cosmos. The institution of the Eucharist demonstrates how Jesus' death, for all its violence and absurdity, became in Him a supreme act of love and mankind's definitive deliverance from evil.

11. By His command to "do this in remembrance of me" (Lk 22:19; 1 Cor 11:25), He asks us to respond to His gift and to make it sacramentally present. In these words the Lord expresses, as it were, His expectation that the Church, born of His sacrifice, will receive this gift, developing under the guidance of the Holy Spirit the liturgical form of the sacrament. The remembrance of His perfect gift consists not in the mere repetition of the Last Supper, but in the Eucharist itself, that is, in the radical newness of Christian worship. In this way, Jesus left us the task of entering into His "hour." "The Eucharist draws us into Jesus' act of self-oblation. More than just statically receiving the incarnate Logos, we enter into the very dynamic of His self-giving." (21) Jesus "draws us into Himself." (22) The substantial conversion of bread and wine into His body and blood introduces within creation the principle of a radical change, a sort of "nuclear fission," to use an image familiar to us today, which penetrates to the heart of all being, a change meant to set off a process which transforms reality, a process leading ultimately to the transfiguration of the entire world, to the point where God will be all in all (cf. 1 Cor 15:28).

23. Certainly the ordained minister also acts "in the name of the whole Church, when presenting to God the prayer of the Church, and above all when offering the eucharistic sacrifice." (73) As a result, priests should be conscious of the fact that in their ministry they must never put themselves or their personal opinions in first place, but Jesus Christ. Any attempt to make themselves the center of the liturgical action contradicts their very identity as priests. The priest is above all a servant of others, and he must continually work at being a sign pointing to Christ, a docile instrument in the Lord's hands. This is seen particularly in his humility in leading the liturgical assembly, in obedience to the rite, uniting himself to it in mind and heart, and avoiding anything that might give the impression of an inordinate emphasis on his own personality.

36. The "subject" of the liturgy's intrinsic beauty is Christ Himself, risen and glorified in the Holy Spirit, who includes the Church in His work. (109) Here we can recall an evocative phrase of Saint Augustine which strikingly describes this dynamic of faith proper to the Eucharist. The great Bishop of Hippo, speaking specifically of the eucharistic mystery, stresses the fact that Christ assimilates us to Himself: "The bread you see on the altar, sanctified by the word of God, is the body of Christ. The chalice, or rather, what the chalice contains, sanctified by the word of God, is the blood of Christ. In these signs, Christ the Lord willed to entrust to us His body and the blood which He shed for the forgiveness of our sins. If you have received them properly, you yourselves are what you have received." (110) Consequently, "not only have we become Christians, we have become Christ himself." (111) We can thus contemplate God's mysterious work, which brings about a profound unity between ourselves and the Lord Jesus: "one should not believe that Christ is in the head but not in the body; rather He is complete in the head and in the body." (112)

46. Given the importance of the word of God, the quality of homilies needs to be improved. The homily is "part of the liturgical action" (139), and is meant to foster a deeper understanding of the word of God, so that it can bear fruit in the lives of the faithful. Hence ordained ministers must "prepare the homily carefully, based on an adequate knowledge of Sacred Scripture" (140). Generic and abstract homilies should be avoided. In particular, I ask these ministers to preach in such a way that the homily closely relates the proclamation of the word of God to the sacramental celebration (141) and the life of the community, so that the word of God truly becomes the Church's vital nourishment and support (142). The catechetical and paraenetic aim of the homily should not be forgotten. During the course of the liturgical year it is appropriate to offer the faithful, prudently and on the basis of the three-year lectionary, "thematic" homilies treating the great themes of the Christian faith, on the basis of what has been authoritatively proposed by the Magisterium in the four "pillars" of the Catechism of the Catholic Church and the recent Compendium, namely: the profession of faith, the celebration of the Christian mystery, life in Christ and Christian prayer (143).

82. In discovering the beauty of the eucharistic form of the Christian life, we are also led to reflect on the moral energy it provides for sustaining the authentic freedom of the children of God. Here I wish to take up a discussion that took place during the Synod about the connection between the eucharistic form of life and moral transformation. Pope John Paul II stated that the moral life "has the value of a 'spiritual worship' (Rom 12:1; cf. Phil 3:3), flowing from and nourished by that inexhaustible source of holiness and glorification of God which is found in the sacraments, especially in the Eucharist: by sharing in the sacrifice of the Cross, the Christian partakes of Christ's self-giving love and is equipped and committed to live this same charity in all his thoughts and deeds" (228). In a word, "'worship' itself, eucharistic communion, includes the reality both of being loved and of loving others in turn. A Eucharist which does not pass over into the concrete practice of love is intrinsically fragmented" (229).

This appeal to the moral value of spiritual worship should not be interpreted in a merely moralistic way. It is before all else the joy-filled discovery of love at work in the hearts of those who accept the Lord's gift, abandon themselves to him and thus find true freedom. The moral transformation implicit in the new worship instituted by Christ is a heartfelt yearning to respond to the Lord's love with one's whole being, while remaining ever conscious of one's own weakness. This is clearly reflected in the Gospel story of Zacchaeus (cf. Lk 19:1-10). After welcoming Jesus to his home, the tax collector is completely changed: he decides to give half of his possessions to the poor and to repay fourfold those whom he had defrauded. The moral urgency born of welcoming Jesus into our lives is the fruit of gratitude for having experienced the Lord's unmerited closeness.

So, you wanna be a Catholic preacher. . .?

Well, OK, here are the basic texts you will need. . .

. . .several Bibles: the New Revised Standard is my personal favorite. You will need other translations though to be thorough. Try: NJB, SEV, NKJ, or (last resort) NIV. Avoid paraphrases like the The Living Bible.

. . .several biblical commentaries. The Oxford Bible Commentary is good, so is the Dictionary for Theological Interpretation of the Bible. Caution: relying too heavily on commentaries will likely result in distinctly "academic homilies," that is, didactic sermons that show off how much research you've done. Not good.

. . .a copy of the Catechism of the Catholic Church. The hardcover edition has a scripture index so that you can cross-reference your lectionary texts with the pertinent doctrinal teaching. Very useful!

. . .a small but selective library of the spiritual masters. Let me suggest something compact like Harvey Egan's book, Anthology of Christian Mysticism. Nicely indexed by name and subject.

. . .access to the documents of the Second Vatican Council.

. . .access to papal, curial, episcopal documents.

. . .a small but selective library of good literature, including fiction and poetry. You can also find excellent poetry on the sites linked on the sidebar. Check out these English languages prizes and these for excellent suggestions of what to read. The point of reading good literature is to develop better writing skills.

. . .you also need good listeners, positive critics, maybe a blogsite, and a few people who really hate your preaching.

OK. What am I forgetting. . .?

Fr. Philip

REVISION: how could I forget the basic texts of any writer--a good dictionary and thesaurus!

Sick of Love? Me, too!

5^th Sunday of Easter: Acts 14.21-27; Rev 21.1-5; John 13.31-35
Fr. Philip N. Powell, OP
St. Paul’s Hospital and Church of the Incarnation

PODCAST!

Love, love, love, love…blahblahblahblahblah…I’m sick of love. Sick of reading about it. Sick of hearing about it. Sick of preaching about it. Seems like every time we turn around in the Easter season we’re listening to John prattle on about how Jesus commanded us to love one another or how Jesus says that loving our enemies is good for us or how he is love or God is love or the Holy Spirit is the Father loving the Son and vice-versa. Now, we hear that all those pagans out there will know that we are Christians by our love…by our love, they will know that we are Christians by our love! Sorry. Makes me a bit queasy though—kinda syrupy-sweet and honey-sticky. Almost cute. Is this what we’re about? Cute love? Jesus suffered the whip and died on a cross so that we are free to shoot sugary looks at one another and drip cutesy clichés about warm-fuzzies and teddy-bear hugs? Do I need to go put on the creamy-pink vestments and my Bunny rabbit slippers? No. Thank God and all the Saints…no. Love is not cute, cuddly, creamy, sticky-sweet, pink, huggie, warm, or fluffy. Love is not careful, balanced, gentle, meek, or meager. And love is most certainly not neutral, tolerant, ambiguous, confused, or permissive. Love is none of these. So, what is love?

The One who sits on the Throne says, “Look! I make all things new.” The old order has passed away. No more death. No more grief. No more pain. No more crying. What has always been is no more. What is/is going. What is coming is new, fresh, brightly clean, and pure. And this will not be accomplished by a tamed passion or a affected infatuation. Love is the divine juice of renewal; the power of perfecting gift; the living breath of re-creating wisdom; the Spirit that cuts away dead flesh and shocks a weaken heart; love is God’s passion, God’s might, His transformative command: God speaks His Word to nothing and everything IS…and it IS only in Love. What’s pink, fuzzy, sweet, or gentle about that?! Let’s see Hallmark put this on Valentine’s Day card: “How do I love you? Let me count the ways: first, I gave birth to reality using Nothing as my source; second, I took dirt and gave you a body and a soul and then watched you betray me; third, I destroyed the face of the earth and all but a few of you b/c of your wickedness; fourth, I sent my only son to be whipped bloody and spiked to a cross to pay for your sins…this is how I love you! XOXOXO—God the Father.” Now, this is not the Marvin Gaye/Barry Manilow, Chianti and roses mood we were looking for, uh? No, no it’s not.

Paul and Barnabas are running on love. They’ve received the Spirit of wisdom and truth, and they are running on love! Here’s what they are doing: making hundreds of new disciples all over Asia Minor; strengthening the veteran disciples in their trust of the Lord; helping them all to understand that hardships are an essential part of being Christ for others; they’re appointing elders, priests to leadership everywhere they go, teaching them how to fast and pray; they are proclaiming the Word, healing the sick, casting out demons; and, they are opening the doors of faith to the Gentiles, extending God’s invitation to them to jump into a revolution—to overthrow sin, to conquer death, and to enjoy the gift of life everlasting. Paul and Barnabas are finely honed, well-oiled, surgical grade instruments of God’s rejuvenating love! They are laying the foundation for the New Jerusalem that John sees in his revelation; they are dressing the Bride, perfuming her wrists, and adorning her with the finest jewels. And, guess what, brothers and sisters? We are that Bride! We are the raw materials for the New Jerusalem! And if we aren’t running on love, then what are we running on?

Maybe one reason we get sick of hearing about love during Easter is that preachers, especially Catholic preachers, tend to think of love in purely secular terms—Hallmark, Oprah, sappy romance novels. This means that they go on and on about love as a kind of permissive passion for ignoring sin and approving dissent. Love becomes the means and the excuse for disobedience and error. How often have we heard that God loves us unconditionally and, therefore, no one is capable of making a deliberative judgment about another’s public sin? This move excuses all of our favorite sins and gives us the false impression that love is God’s way of dealing with sin by emoting it away, or pretending it isn’t there, or by wishing it away on the grounds that we all fall short of His glory. We also hear love presented as the last reduction, the final seed of the gospel, the Thing Beyond Which There Is No Appeal, and therefore, if anything appears to violate love—a bishop’s order of excommunication, an infallible church teaching, a papal document—well, we can ignore the offending limit in favor of love. Love conquers all, after all. Right? Yes, it does, but we must remember what Love is and what it isn’t.

Love is always true. Never a lie. Love is always the glory of God. Never the glorification of man. Love always carries us to goodness. Never to evil. Love always binds us in obedience. Love never frees us to be disobedient. Love always heals, always cleans, sometimes hurts, sometimes casts out. Love never winks at sin, shrugs at injustice, or ignores the poor. Love always looks to Christ, his church, and his Mother. Love never uses the bottom-line, the convenient, the practical, or the efficient to destroy God’s creatures, especially His unborn children. Love always encourages spiritual growth from faithful experience. Love never gives hope to novelty for novelty’s sake nor does love trust innovation for the sake of excitement. Love can be a terrible whirlwind, a stone-shattering blow, a heart-ripping loss. But love always builds up in perfection, grows in wisdom and kindness; love attracts questions about eternal things, discourages attachment to impermanent things; and, when necessary, love will kick your butt, take your name, and call your mama!

If you are sick of hearing about love during the Easter season, you don’t know what love is. If you are complaining about hippy-dippy priests who whine all the time about love from the pulpit, you don’t know what love is. If you think love is best expressed with chocolates or a Starbuck’s gift card or perhaps you think real love is best signified with a quickie in your dorm room, then you don’t know what love is. Love makes you. Love saves you. Love delivers you to the throne of the Most High! You are not loved b/c you deserve it. You are not saved b/c you’ve earned it. You were not created b/c God needs you. Your being, my being—we exist, gratuitously, without merit or debt b/c our God, in His Goodness, draws us out of nothingness and makes us body and soul. We exist in Love because of Love for Love so that we may return to Love to be Love forever. And this is sometimes a terrible pilgrimage—painful, disillusioning, exhausting and dirty. But, at the end, you will be the newest creature b/c you are now a new creature.

Love perfects the imperfect. It shines up, buffs off, and sharpens. If you will become a well-oiled, surgical tool for God’s Word, you will love. You will speak the truth, spread goodness, honor beauty; you will correct error, confront sin, forgive offenses; and you will build up the Body in service and open the doors of faith to the stranger. Your life in Christ is a gospel epic not a Hallmark poem. Love us as Christ loves us…right to the cross, to the tomb, and on to the Father’s right hand.

Knowing Christ-Being Christ

4^th Week of Easter (S): Acts 13.44-52 and John 14.7-14
Fr. Philip N. Powell, OP
St. Albert the Great Priory

PODCAST!

If I were to ask you whether or not you “know the Lord,” I wonder what you would say. Being good Catholics, I hope you would all say with some enthusiasm and joy, “Yes, of course,” but my naturally suspicious mind nags me with the probability that at least a large few of you would ask me in return, “What do you mean by ‘know the Lord’?” Jesus says, “Remain in my word and I will remain in you.”

Both Thomas yesterday and Philip today join you in your insistence on having a clearer idea of what it means to “know Christ.” Thomas is worried about what it means for Jesus to be our destination. He is also worried about it means for Jesus to be the Way to Jesus the Destination. Philip presses the Lord for a more empirical demonstration of his claim that “if you know me, then you will also know my Father.” Philip says, in essence, “Good to know, Lord…now, show me the Father…” Our Lord’s esoteric response to Thomas—“I am the way, the truth, and the life”—and his pointed rebuke of Philip—“Have I been with you for so long, Philip, and you still don’t know me?’—both of these responses from Jesus to questions about his identity seem to me to glide over his disciples’ central worry: who do you, Lord, want us to be for you?

Now, of course, our Lord is perfectly aware that his disciples are anxious about their identity as his followers. They’ve been worried about this from the beginning and the question reaches critical mass in the garden when they scurry like rats, denying that they know him at all! So, if the Lord knows this worry, why does he seem to be deflecting the real question in favor of answering secondary (or even tertiary!) questions about who he really is? Here’s my best guess: the disciples, like any of us, must come freely to the Father through Christ in response to His invitation to live with Him forever; and they must come in humble trust to accept, like any of us, that following Christ to heaven means following him first through the desert, on to Jerusalem, up the Upper Room, into the Garden, before Pilate, up on the Cross at Golgotha, and down into Tomb; like any of us, the disciples must come to know Jesus as both a Way and as a Truth, in other words, they must come to know him as the only Means to Perfection (the Way) and as the only Eternal Given (the Truth).

Since the disciples must freely respond to the Father’s gift of faith and they must follow Jesus in his passion and death and they must come to know Christ as both Perfection Himself and the Way to That Perfection; then, it is reasonable to posit that Jesus will tell them who he is for them and how to reach him but leave unanswered precisely who it is he wants them to be. Christ needs freed men and women, filled with the Spirit of charity, flooding the cities and nations to do his work. He does not need or want factory produced replicas, assembly line Jesus-Barbies or Preach-It-Elmos, marching lock-step, shouting bumper sticker platitudes at unrepentant sinners. He needs and wants witnesses to the Father’s renovating grace, His superlative love. He wants and needs prophets who lay claim to the power of the Word to shape the human heart into a tabernacle worthy of His Presence.

He wants you, freely given, to know him as the Truth and to seek him on the Way; to believe in him and to do now the works that he did then; he wants you to live in him as he lives in the Father and to ask of him what you need so that he can give it to you. He wants you, freely given, to be a light for the darkness; to be a holy silence for the world’s racket; to be a Word of grace for the fallen; and he wants you to come to know him by becoming him.

What do we mean by “know the Lord”? We mean “know Christ by being Christ right where you are.” Remain in his Word and he will remain in you.