Where do you wanna sit?

22^nd Sunday OT: Sir 3.17-20, 28-29; Heb 12.18-19, 22-24; Luke 14.1, 7-14
Fr. Philip N. Powell, OP
St Paul Hospital, Dallas, TX

Listen here!

Let’s say I asked each of you to stand in turn and name one gift you have from God that you use to help other people. What would we hear? I am: good with money, medicine, law, real estate, teaching, learning, prayer, hard work. I am: willing to work, beg, collect goods, sweep porches, mow yards, paint houses, serve dinner. I have: time, cash, good friends with time and cash, transportation, supplies, connections. And I am willing and able to put all these—who I am, what I have, who I know—to work for those who are lost, those who have nothing, and those who know no one. Out of God’s abundance, you are blessed for your prosperity and the prosperity of your family. In humility, you are required to use God’s freely given abundance for the benefit of those who have nothing. This is not about polite “social charity” or “being a good philanthropist.” It is about your salvation—nothing less than a matter of whether or not you will sit at the banquet table at all.

Now, some of you may be thinking, “Prosperity!? What abundance? I’m not prosperous. I got debt; I work paycheck to paycheck; my family is barely scraping by!” As a working-class Mississippi boy who spent way too many years in college racking up student loans in order to get a job that earns me less than a Wal-Mart assistant manager—I hear you, loud and clear! We are not all given treasure as our gift. Not all of us have a ready cash-flow or asset liquidity. But let me quickly point out how quickly we all jumped to the conclusion that prosperity is about money, that our wealth is about a financial portfolio. I would guess that well-over 90% of Catholics in this country aren’t wealthy. And yet, they are required, like you and me, to be generous to those who do without. Prosperity is wealth but not all wealth is treasure and not all treasure is silver and gold and green.

Sirach points to wealth. The mind of a sage. An ear attentive to wisdom. The psalmist sings of wealth as well. The rejoicing of the just and their exultation of the Lord. Bountiful rain and a restored land. Hebrews tells us that those who have approached Mt Zion are wealthy in their experience of the divine. They have seen the city of the living God; seen countless angels partying at the throne of God; watched the assembly of the firstborn; and laid eyes on Jesus, “the mediator of a new covenant.” And! And! we all have an engraved invitation, carved into the flesh of Christ himself, an invitation to the wedding and the wedding feast. Christ is our living invite and our way to the party. Is there any gold or talent or any amount of time, any portfolio or estate worth as much as a place at The Table? Prosperity in Christ Jesus is eternal life; this is our inheritance as adopted heirs of the Father. So, how do we share ALL of our gifts so that we are not bumped, with great embarrassment, to the bottom of the table?

There are the usual ways of charity: donating money and goods to the needy; spending some time doing local service work; help a volunteer group raise funds for travel on a mission trip; go on a mission-trip yourself and work directly with the poor. All perfectly acceptable and much appreciated ways of spreading your prosperity in Christ. Are there other ways? Oh, yes. What about your witness? Your testimony about who Christ is to you, what he has done for you? What about the light of Christ beaming out of your skin? Do you radiate the love of God? This sort of charity—talking about Christ to others—is the sort of charity that makes Catholics extremely nervous! All that “testimony talk” sounds very evangelical Protestant, kinda Baptist, and very personal. It does, I know.

We have managed in this country to submerge our lives in faith into a kind of private vault, locking away the very center of our lives as Christians so that we can function politely in a largely secular culture. Our nation’s anti-Christian cultural elites are so obsessed with not being bothered by our faith, that, at their insistence, we have carefully crafted safe places where our faith might shine out but not shine on them. Church, for example. Maybe the Union Mission downtown. Never the office or our public schools. Never the ballot box or the statehouse. Never, in other words, anywhere the light might actually touch them. We have, I think, become used to this arrangement and we have, as a result of this familiarity, made our witness something to be ashamed of right when it is most needed.

Here’s my challenge to you: think long and hard about your witness: how do you share—out there—who Christ is to you and what he has done for you? How do you spread the wealth of God’s love, His mercy and care, His universal invitation through Christ to come party with Him forever? The public credibility of the gospel depends on Christ’s ministers—you and me and all of us together!—it depends on us sharing the prosperity, the abundance of the Good News preached by Christ Jesus to every man, woman, and child; Jew and Greek; slave and freeman; the gospel preached to everyone with him when he was among us. We must complete the preaching; we must make the teaching whole where we are, and show others the Way. There is no greater work of charity to be done.

Now, let me highlight the trap that lies in wait for those who will be witnesses in this world. As Christians, we do not possess the truth. We are possessed by the Truth. Our preaching and teaching cannot be about lording the correctness of the faith over those who do not share our faith. Truth is truth and truth wins out every time. We cannot be so arrogant as to believe that All of Truth is speakable, pronounceable by a human tongue, especially our flawed tongues! We know what we know, but there is infinitely more that we do not know. In front of this Mystery, we can only stand in silence with humility, trusting that as we grow in perfection God’s revelation will unfold for us. That there is no single owner of the Truth does not mean that there are multiple owners of the Truth. The truth of our faith rests in the Church, the whole Body of Christ; and this truth serves as our well of witness, our river of fresh understanding and utility. When we ourselves become poor and lame and crippled and blind, those possessed by the truth of our faith bring us to the table. So we must be very, very careful to invite to the Lord’s table the poor and lame and crippled and blind among us. Think! How long before I need such an invitation?

From the Word, a final word: You have not approached that which cannot be touched, therefore, My child, conduct your affairs with humility. Go and take the lowest place at the banquet table because he who exalts himself will be humbled, and he who humbles himself will be exalted. Learn from me, your shepherd, for I am meek and humble of heart. Spread your gifts. Sow your wealth. Be prosperous so that others might survive. Your harvest is mine, therefore, invite to my table those who cannot repay you. And when you do, know that I will repay you at the resurrection of the righteous.

Blind Fools! Hypocrites!

St. Monica: 1 Thes 1.1-5, 8-10 and Matthew 23.13-22
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

Listen here!

Woe to you, Pharisees and scribes! Hypocrites! Blind guides! Fools! Ah yes, Jesus is on a tear. He targets those most directly responsible for access to the Divine, painting them as obstacles, obstructions, as perverse things-in-the-way, and then he loudly and squarely accuses them of turning hard-won converts into children of Gehanna! So, not only are the Pharisees and scribes preventing the children of the Father from entering the kingdom—avarice fogging their obedience—but when they do manage to make converts, they turn these men and women, by their corrupt teaching and worse example, into heirs of the burning garbage heap, sons and daughters of refuse and waste. Having locked the kingdom against themselves, those who sit on the chair of Moses lock the kingdom against all those trying to enter, packing on their backs the Law, traditional interpretation of the Law, editions to the Law, interpretations of the editions, editions of the editions, intepretations of the interpretations, and, finally, practical distinctions so fine, so subtle that they push God’s people to edge of blasphemy and idolatry. And so Jesus cries to the crowd and his disciples: Woe to you, Pharisees and scribes! Hypocrites! Blind guides! Fools!

Could we ask for a starker contrast to this scene than the one we read about in Paul’s letter to the Thessalonians? Here Paul gives thanks to God for the “work of faith and labor of love and endurance in hope” of those chosen to lead the church in Thessalonia. Paul notes that though the gospel came to this thriving church through apostolic preaching and work, it also arrived “in power and in the Holy Spirit and with much conviction.” In other words, the gospel arrived as testimony in human word and deed, full and bright; AND the gospel arrived as the passionate love of God, the Holy Spirit snatching up cold-hard hearts, whacking open locked minds, and punting comfortable tushies up and down the beaches of the Aegean Sea!

And what difference does any of this make in how the contrasting modes of spiritual leadership handle their responsibility to mediate the divine to the people in their charge? Here’s the difference between the Temple in Jerusalem and the Church in Thessalonia: Paul writes, “In every place your faith in God has gone forth…” Gone out. Away from. Branched upward. Their faith is diffusing, scattering, circulating; it is spreading like seed, like good news, like wealth. The faith of those who sit on the chair of Moses is hog-tied, strung-up, caged in craft and guile; what true faith they have is hoarded like gold, like food in famine, like water in a desert so meagerly shared that even those who possess see little benefit from having it. Therefore, they are blind guides leading blind tourists. Hypocrites teaching the accumulated minutiae of legal precedent—footnotes to footnotes, cross references to more minutiae, bibliographical trivia, citations and indices—all piled-high trivia labeled “Faith.”

What are we to do? Obviously, we’re not to look the scribes and Pharisees for spiritual leadership! And we are to watch carefully our own legalistic tendencies—so easy and neat, aren’t they? So simple, uncomplicated and clean. I think Paul hits the right note on our jobs in the spirit of Love: “…to serve the living and true God and to await His Son from heaven, whom He raised from the dead, Jesus…” To serve and to wait. To serve only is busy work done to stay busy. To wait only is a lethal quietism, a posion against lived-charity. Our ministry is service and waiting. More precisely, our service is service to God insofar as we do it while waiting on the coming of His Son, Christ Jesus. And it is the waiting, the anticipation of his coming again that pushes us to witness our lived-faith and to serve the least of His.

You can be a lock or a key. Show your joy in Christ: unlock the Kingdom!

Widening the Narrow Gate

Hey! There's nothing in the gospel about having to climb any stairs to the Narrow Gate!

21^st Sunday OT: Isa 66.18-21; Heb 12.5-7, 11-13; Luke 13.22-30
Fr. Philip N. Powell, OP
St. Paul Hospital, Dallas, TX

Listen here!

That narrow gate ain’t getting any wider, and the wider I get the more I worry! There are times when I make a run for the gate, hoping to hit it hard enough to squeeze most of me through. You know, just hope that momentum pushes me on through. And there are other times that I think I might be able to slowly twist and turn, wiggle and jiggle in the right angles and pop on through. It’s a matter of finesse and know-how. And there are still other times that I just fall on the ground in front of the gate, kicking my feet and squalling like a baby needing his diaper changed! Let me through! Let me through! But fits and tempers don’t widen the gate either. Here’s my theory about that Narrow Gate: the gate is inversely proportionate to the size of the Pride trying to get through. The bigger the Pride, the narrower the gate. Humility—that lived-knowing that we are totally dependent on God for everything—my humility, your humility widens the gate and our Lord will say to us on the other side, “Hey! I know y’all! Come, recline at my table.” Momentum will not propel you through. Spiritual fervor, religious athleticism won’t help either. Nor will finesse or knowledge or good family connections wave you through ahead of the line. Infantile belly-aching about fairness and justice won’t reward you eternal life. Nor will whining about what you think you are entitled to / help you force your way through.

Someone asked Jesus, “Lord, will only a few people be saved?” Notice, please, that Jesus doesn’t answer the question directly. Instead he instructs, then warns, then prophesies. First, the instruction: “Strive to enter through the narrow gate…” Then the warning: “…many, I tell you, will attempt to enter [the narrow gate]...” And finally the prophecy: “...but [they] will not be strong enough [to enter].” Unlike most of what we hear preached in our Catholic parishes these days and taught in our Catholic seminaries, this teaching is unambiguously exclusive, clearly it is not the all-inclusive, gates-wide-open-garden-banquet that we’ve been taught to believe represents salvation through Christ. Jesus couldn’t be more straightforward, more plain spoken: after the master of the house has locked the door, those standing outside will knock and plead, “Lord, open the door for us.” And the master will say, “I do not know where you are from.” And those outside will remind him that they ate and drank with him, listening to his teachings. The master will respond, “I do not know where you are from. Depart from me, all you evildoers!” Much wailing and gnashing of teeth follows. Now, is this the nonjudgmental, all-inclusive, diversity and difference welcoming Jesus we’ve come to know and ignore? I don’t think so.

Our Lord is not a way to God among various but equally valid ways to God. Our Lord is not a truth among numerous but perfectly legitimate truths. Our Lord is not a life among different but equivalently honorable lives. Jesus says, “I am THE Way, THE Truth, and THE Life, and no one come to the Father, except through me. Christ is the Narrow Gate of salvation; he is the door to perfect freedom, perfect joy, perfect life, and that door opens for anyone, anyone at all—no one is excluded by Christ from the invitation to eternal life through Christ Jesus. Every human person, everyone, all of us are invited to knock on the gate in humility, to show him that we have been of service to the least of God’s children, and that we have put ourselves last in the kingdom by training our hearts and minds, by teaching our hands and feet through the daily exercise of righteousness—our workout routine in God’s Gym!

You might be confused now. Didn’t I say earlier that the teaching in this gospel is unambiguously exclusive? And didn’t I just say that Christ invitation to the gate and the party beyond it is all—inclusive! No one is left out. Exactly right. Christ leaves no one out of his invitation to follow him. No one. Jesus says, “And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.” No race, no sex, no color, no religious creed, no nationality, no sexual proclivity, no nothing is excluded from the call to holiness in Christ Jesus. Aight. So, who are those people on the condemned side of the locked door? Who are the evildoers that the master is cussing at? The ones who couldn’t squeeze through the narrow gate? Those are the ones who hear the call but do not answer it. The ones who come to the gate swollen with pride, envy, greed, self-righteousness. The ones who work hard to get themselves through the gate but never love. The ones who think that their mama and daddy’s money or family name or political connections would get them through ahead of the trash in line. The ones who plan on forcing their way in, bullying God with witchcraft and theologies of liberation. The ones who will not be disciplined by any authority, any instruction, any law. The ones who consistently and finally chose to use their freedom as license and squander their heavenly inheritance on a gamble against the house, God’s house. Those who stand on the other side of the gate, wailing and grinding their teeth, are there b/c they choose to be there: unambiguously excluded.

I said earlier that the Gate’s size is inversely proportionate to the size of the pride/humility of the person seeking to get through. How do we shrink our pride and swell our humility? The letter to the Hebrews tell us that the discipline of the Lord brings “the peaceful fruits of righteousness to those who are trained by it.” OK. What is this discipline? “Discipline” is an ordered form of learning, an organized means of attaining knowledge and/or enlightenment. Most anything can be a discipline: exercising, dieting, reading/writing, study, prayer. The key to discipline is that it is done in an orderly way under some authority—a teacher, a coach, a supervisor, a spiritual director. We are not to disdain the “discipline of the Lord,” meaning we are not to deride or disrespect the orderly authority of Christ in teaching us his truth. From Hebrews we learn that his discipline is our faithful way of enduring trial, our obedient means of suffering well under testing. This endurance, this suffering is a witness; this is testimony under duress and evidence for the Kingdom!

To repeat: Hebrews tell us that the discipline of the Lord brings “the peaceful fruits of righteousness to those who are trained by it.” Here’s your question for today: are you trained by the Lord’s discipline? Do you find yourself scourged by the love of the Father? He acknowledges you, so he treats you like a son; yes, even the women he treats like sons—as ones who will inherit His kingdom! Do you find pain or joy in your trials? Do you find peace or turmoil in obeying Christ? Do your hands droop and your knees grow weak thinking about the gospel-task in front of you? Do you give God thanks for your difficulties or do you complain? If you are made lame in your trials, it is better to make straight paths for your feet so that they may be healed and not disjointed. IOW, clear the path ahead of you by blasting it with gratitude to God! Yes, give God thanks for your diseases, your failures, your trials and persecutions, your disjointed bones and tired flesh. Thank Him and be disciplined. Be disciplined by the love that calls you to holiness, always calls to you to come to Him, and to pass through the narrow gate; you, shrunken in pride but swollen with humility; you, son of God, you, last of the least.

Loving your skin

St. Bartholomew (Nathanael): Rev 21.9-14 and John 1.45-51
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

Listen Here!

Here is a true child of Israel! Come and see.

Leather cords coil around the wrists. Bloody-sticky, the torn, pinched skin, caked with sand and hair, looks ready to pop, ready to turn itself inside-out in wet surrender. Fingers no longer move, blue-black, clogged and swollen with long-dead blood. He can hear the air split around each studded cord. . .and rattle in its descent, like market-day jewelry or a tent’s bead curtain, sharp and bronze. A biting stone, blade-edged to scrape the bone, to flay away the flesh and rend the spirit.

Nathanael says to Jesus, “How do you know me?” Jesus answers, “Before Philip called you—‘Come and see!’—I saw you under the fig tree.”

The first bronze barb strikes his sagging flesh just above the shoulder. The second strikes just next to the first and the remaining seven bite in line across his back. Pulling the leather cords unzips his skin, opening his flesh like ripping silk. Before he falls again to his knees, the nine scores leach out blood in perfectly straight rivulets. Falling, he smears his blood against one of those who try to hold him up and bent-over. We hear a faint, breathless profession, just a word or two as history.

Nathanael says, “Rabbi, you are the Son of God; you are the King of Israel.” Jesus answers him, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than this.”

Squinting his eyes against stinging sweat and cloying blood, he sees bits of meat—no longer wildly flayed pieces but filleted cutlets—neatly squared portions of his body stacked at the feet of those who fear him for loving Christ. His nine-barbed scourge hangs in the crook of tree branch, dripping small drops to the roots in the earth. His tongue swells to push against his teeth. And he no longer screams, watching his testimony in flesh and blood dissected. He will see greater things than these.

Philip finds Nathanael and preaches to him: “We have found the one about whom Moses wrote in the law…Jesus, from Nazareth.” Nathanael, for a moment puzzled and prejudiced, says “Can anything good come from Nazareth?” Philip, again preaching, says, “Come and see.” Come and see the Christ for yourself. Come and see if I lie about the Messiah. Come and see the truth of my witness to you. Come and see your skin flayed to ribbons and your blood drained to wet the roots of a tree. Come and see your tongue swollen to silence and your witness hushed in the barbed rush of the scourge. What is Philip inviting Nathanael to come and to see? Christ? Yes, and more. The Good News? Yes, and more. Much more. Philip invites Nathanael to come and see the Christ who knows him—Nathanael—knows him already! I saw you under the fig tree, Jesus says to his newest disciple.

And why does Nathanael believe? Because Jesus does a magic trick by telling him where he has been? No. Like all of those in the gospels who come across the Christ, all of those who approach him in some need, with longing, Nathanael sees with eyes wide-open the glory of the Word given meat and bone standing before him. He sees all of his deficiencies turned to excesses; all of this problems resolved into gifts; all of his sins washed clean and forgotten. He sees standing before him the Son of God and the Son of Man come to give himself for us all. There is nothing else for Nathanael to say, nothing else for any of us to say but, “Jesus, you are the Son of God, you are the King of Israel!”

How much do you love your skin? Is it worth a single witness? Just one chance to say out loud to an unsuspecting disciple of the Lord, “Come and see…”?

Come on, Spirit, light my fire!

20th Sunday in OT: Jer 38.4-10; Heb 12.1-4; Luke 12.49-53
Fr. Philip N. Powell, OP

St Ann’s Church, CORE Retreat, Coppell, TX & St Paul Hospital, Dallas, TX


Listen Here!

Surrounded as I am by so great a cloud of witnesses, I must ask: have you come to help our Lord to set the earth on fire?! Have you come here to help him destroy the family, to divide the nation, and to conquer the church? Do you understand that the water of your baptism did not extinguish the holy fire set ablaze in you, but rather those blessed waters feed and spread the fire of the Holy Spirit like gasoline, consuming you, burning you to perfection? And your job, my job, our job together is to run shouting like lunatics—holy priests and prophets—to run shouting through the dry-tinder kindling of this world, setting everything cold and hard and brittle on fire with the Holy Spirit! If you will follow Christ, walk his Way, carrying his Cross as yours, then you will become a Holy Pyromaniac.

The author of Hebrews writes, “Since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that cling to us…” Fire burns its fuel first. The fire of the Holy Spirit burns away every burden and sin, releasing the grip of anxiety and freeing body and soul from the sickening weight of disobedience. Essentially, we are lightened for the race before us, unencumbered for navigating the Way and finding our Morningstar. Fixing our eyes on Jesus, “the leader and perfecter of faith,” every burden, every obstacle, every failure is lifted, surmounted, rectified, and we are propelled into the same joy that Christ saw before him through the Cross. Through the Cross. Not around it or under it or above it but through it, only through the Cross did he and do we come to the long anticipated joy in the presence of the throne of God.

But what does “only through the Cross can we find joy” mean day-to-day, minute-to-minute? First, be warned: the race to the Cross is heart-wearying! It’s not a test b/c a test is too easy. You have the help of the Holy Spirit! What’s a test when the H.S. is your cheat sheet? There is no obstacle course, something like a heroic passage from Greek myth—no giants to behead, no mutant spiders to outwit. You don’t even have to memorize any arcane languages or master multiple sets of occult symbols or chase down any wizardly objects. No. What you have to do is actually much, much worse than all these; much more difficult and painful: you must release your pride, unclench your self-satisfaction and arrogance, your misplaced sense of duty and control, and you must be weak before the Lord, praying, “I too wish the world were already ablaze for you, Lord! Enkindle in me the fire of your righteousness, burn away my burdens and sins, and make me a torch for your purifying love.” To joy through the Cross…

Going to the Cross for us, for our example and our benefit, Christ poured himself out, emptied himself in total subjection to the Father, becoming for us our sin. His kenosis, his abandonment to the worst of human depravity and his freely accepted death for our sake, is the spark for a holy fire, the match that pops and flares and sets all creation blazing in sacrifice. Every thing, every person and place, every relationship and bond, every right and wrong, all of it, our peace, our achievements, our grand plans and projects, our deeply held convictions and logical conclusions, our allegiances and sworn wars, our science, theology, philosophy, art, all of it, everything is transfigured, transformed in the perfecting conflagration of the Cross, the Empty Tomb, and our Lord’s ascension to the right hand of his Father. I tell you, Jesus says, I did not come to bring peace but division…and to leave everything in ash and smoke.

We have not yet resisted sin to the point of shedding blood. Our brothers and sisters in the Middle East have. Those of us in the Sudan have bled and bled. In China, we bleed for the state’s fear of an all-consuming fire. In Texas? Probably not today or tomorrow. But it’s not impossible that one of us here or all of us together could be called to resist sin to the point of shedding blood. Is that frightening? Of course. Our faith, or rather our religion, is a comfort to us. We find settled patterns and rhythms here. Familiarity and peace. Should our faith be comforting? I mean, should the fact that we trust a man who willing died on a cross for us be a source of comfort to us? You have vowed to do the same for me, ya know? To die for me. And I for you. That promise of witness is greater than family or friends or neighbors. That promise to stand up and speak up and give witness to a mighty God is greater than the comfort of religion or the temporary excitement of spirituality. For the sake of your joy beg to be emptied of every burden, every sin, and then fix your eyes on Jesus. He is the only leader, the only perfecter of our faith.

Again: surrounded as I am by so great a cloud of witnesses, I must ask: have you come to help our Lord to set the earth on fire?!

First adore. . .

Homily for Exposition & Adoration
St. Ann’s Church Retreat
August 18, 2007

from Pope Benedict XVI's Sacramentum caritatis (66): During the early phases of the reform [of Vatican Two], the inherent relationship between Mass and adoration of the Blessed Sacrament was not always perceived with sufficient clarity. For example, an objection that was widespread at the time argued that the eucharistic bread was given to us not to be looked at, but to be eaten. In the light of the Church's experience of prayer, however, this was seen to be a false dichotomy. As Saint Augustine put it: "nemo autem illam carnem manducat, nisi prius adoraverit; peccemus non adorando – no one eats that flesh without first adoring it; we should sin were we not to adore it." (191) In the Eucharist, the Son of God comes to meet us and desires to become one with us; eucharistic adoration is simply the natural consequence of the eucharistic celebration, which is itself the Church's supreme act of adoration. (192) Receiving the Eucharist means adoring him whom we receive. Only in this way do we become one with him, and are given, as it were, a foretaste of the beauty of the heavenly liturgy. The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself. Indeed, "only in adoration can a profound and genuine reception mature. And it is precisely this personal encounter with the Lord that then strengthens the social mission contained in the Eucharist, which seeks to break down not only the walls that separate the Lord and ourselves, but also and especially the walls that separate us from one another."

Our adoration of the Blessed Sacrament is not something we just do b/c we have time to kill in the retreat schedule, or b/c it’s now the trendy thing to do! As our Holy Father makes plain in this exhortation: (reread underlined section). Precisely, precisely…at that point where you and I encounter Christ in our adoration and communion, precisely at that moment we are offered a grace: the chance to serve Christ, to honor his work and Word, to lift him up in praise and thanksgiving, a chance to be of godly use to someone else. Rather than taking us away from the messy work of Christian service, our adoration of the Blessed Sacrament pokes and prods, and pushes us out, out there to get sweaty in taking care of the needs of others. Think about it: does Christ need our adoration? No. God has no need of our praise, but our desire to praise Him is His gift to us. And our desire to praise him together in the adoration of the Blessed Sacrament is His gift to us and then we are held responsible for becoming gifts to others. Ask yourself: how will I take this time in the presence of the Lord and then give it away?

Done Deal, or Dodging Cannibals

Assumption of the BVM: Rev 11.19; 12.1-6, 10; 1 Cor 15.20-27; Luke 1.39-56
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

“I don’t know” and “I promise” are the two most oft-repeated sentences in Cormac McCarthy’s novel, The Road. A man and his ten-year old son travel a road in a post-apocalyptic world. Everything is burnt to ash and poisoned. Remaining are Good Guys and Bad Guys. Bad Guys hunt other humans for food. And the Good Guys run. And occasionally roast over an open fire. All through the novel, as the man and his son travel along the road, the son questions his father about the the right and wrong of surviving. More often than not the father, in the post-trauma of witnessing his entire world destroyed, simply says, “I don’t know.” Since the father no longer knows what is true, good, or beautiful, he begins to build a two man civilization on the power of another sentence, “I promise.” And the son, hearing this tiny silver of hope over and over again, responds each time with the universal fiat of a near exhausted faith: “OK.”

In a novel or movie or dream, there might be a world where Divine Love does not animate all life; does not lift up and bring forward His children; does not create and re-create in His image and likeness. A world not haunted by the spirit of holiness would be that sort of world where ignorance of living beyond life and death would be fundamental and the only way up and forward would be the promise of other creatures. That is dismal. And no way to live. But how precarious is it for us to live on promise in this real world of ours? Haven’t we all here surrendered our lives—body and soul—to what we hope is a Divine Lover? Haven’t we all here submitted ourselves to His obedience and service after just a promise? Yes, we have. And no, we haven’t. Yes, there is the promise but there is more than a promise. We have been shown the promise in action—twice.

This feast today is a feast of promise, sure; but it is also a feast of transfiguring revelation, of God’s promise to us shown to us in the raising of Mary to heaven, her resurrection to His promise of glory fulfilled. Paul says that “Christ has been raised from the dead, the firstfruits of those who have fallen asleep.” Christ is the first of those raised. Mary is the second. And the Church will be the third. Follow here: Christ, Mary, the Church. Christ is the Son of the Father. Mary is the mother of the Son. The Church is the body of Christ, his brothers and sister in faith. Therefore, Mary is the Mother of the Church, the body of Christ, and we are children of the Father. We inherited the Father’s promise of resurrection in Christ through Mary. And her assumption into heaven, her resurrection, is our sign of God’s promise done. Like her Son who was transfigured on Mt Tabor, our Blessed Mother’s assumption is a transfiguring revelation, that sort of unveiling of truth that both educates and changes, informs and transforms. We do not celebrate a pious legend today but a divine promise shown to us to have been fulfilled. This is the end of us all!

In her fiat to the archangel’s announcement of her pregnancy, Mary sings out her people’s salvation history, the theodicies of God’s love for us, His interventions and interuptions in our time and place. He shows us His love. And reminds us of His promise of mercy, the promise He made to Abraham and his children forever. Mary is answering with more than a hesitant “OK” or a bored, whispered “whatever.” She is saying yes to it all—everything of the Father’s plan for her, for us. She knows. She knows. And she says yes. So then, how precarious is it for us to live on a promise in this world of ours? Here’s how: if you aren’t living on the promise of the Father, then you are living in the ignorance of the Enemy, traveling a burnt and poisoned road, just waiting for the Bad Guys to hunt you down and spit you like a pig.

Skilled in Love?

Solemnity of St. Dominic, Vespers: Philippians 1.3-8
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

We begin with an innocent question: are you skilled in love? Do you possess the distinguishing talents, the connoisseur’s gifts for hunting, finding, and cultivating love? If so, Paul is writing to you on this evening feast of St. Dominic, “I am confident of this, that the one who began a good work among you will bring it to completion…” In fact, he is writing to all of us who are skilled in love, promising us the achievement of the Good Work, a sterling finish to the gospel race we have vowed to run. If we are to be graced love-makers, committed craftsman of our Lord’s saving charity—looking to our Dominican brothers and sisters: Jordan, Thomas, Catherine, Rose, Martin, fra. Angelico, Margaret, Lacordaire—if we are to light even the smallest fire among the wet woods of this wearying world, we will imprison our hearts and minds in the gracious, re-creating Word, defending and confirming with every word we speak the Good News of salvation through our Lord Jesus Christ. There is no joy for us in anything less. Our fiery brother, Savonarola, preached the Lord’s Passion, saying, “Our preaching will be refined and not refined, yet everyone can receive it, particularly those skilled in love. Those who are not skilled will know their distance from Love.” And that distance we must make our own and then travel to those who do not yet know Love. Our sister, Catherine of Siena, preached this ministry, saying, “The soul in love with [the Lord’s] truth never ceases to be of service in a small enough way to all the world…” Surely, it is a small enough way for us to walk, gifted as we are with the work of preaching Christ Jesus and skilled in nothing less than giving voice and volume to the advent of our Father’s Kingdom! We can find those who do not yet know Love even when we ourselves forget to love, forget to be Love. From our long history, we Dominicans know that it is never enough for us merely to preach. We must be the preaching—with all our anxieties, human quirks, tongue-tied failures, and even the occasional cold heart. The sacred preaching is never just an imitation of Dominic. We do not channel Hyacinth or Peter of Verona from the pulpit. Love shapes each voice of the Word given the nature of the tongue that speaks it, so that all the syllables of the Gospel will find their artful expression. And all those skilled in love will hear One Word, One Voice, One Herald of the Good News.

Lord, on this solemn feast of our Holy Father, Dominic, free us from the silent death of fear and worry and jail us in your saving Word. Bring to perfection the Good Work you have begun in us and take us with ready hands and hearts to serve those who are not yet skilled in your Love. Amen.

The Promise of God, All in All

The Transfiguration: Daniel 7.9-10, 13-14; 2 Pet 1.16-19 & Luke 9.28-36
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

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We can be transmogrified, transfinalized, transignified, transubstantiated, transferred, transfiliated, transported, and transposed. And we might even know exactly what happens to us when each of these occur. But to be transfigured somehow seems to move us—flesh and bone that we are—into the purely literary, pushing us into metaphor, not that we are speaking metaphorically but that we become that sort of figure that is changed, that sort of shaped-drawing that can be erased or redrawn. To be transfigured then is to be altered as a kind of expression, a “figure of speech” adjusted in use. No, that’s wrong. Thank God, that’s wrong! We might “trans” a “figure” when we re-write a metaphor in a poem or shift around a neat rhetorical phrase, but we do not celebrate this morning a literary event in the life of Christ. We celebrate nothing less than the revelation of the glory of God and the confirmation by Christ himself that his suffering and death would bring his faithful to the his Father’s Kingdom. The Preface of the Mass for the Transfiguration reads, “[Christ] revealed his glory to the disciples to strengthen them for the scandal of the cross. His glory shone from a body like our own, to show that the Church, which is the body of Christ, would one day share his glory.”

Keep in mind: the life, ministry, suffering, and death of Jesus is a living revelation of the Father’s plan for the completion of human history. Christ, therefore, as a person, is the efficacious revelation of the persons of the Trinity in history; he is, in other words, a “divine showing” that accomplishes what he shows.

What does Jesus show the apostles on Mt. Tabor and what does this showing accomplish? Christ’s transfiguration occurs a week after the conversation he had with the apostles about who people were saying that he, Jesus, really is. Predictably, Jesus was thought to be any one of the many prophets of the Old Covenant. Peter, however, confesses the true faith of the church, “You are the Christ, the Anointed One.” Christ then predicts his passion and death, warning his friends that they too would follow him in his suffering and glory. Rather omniously, Jesus says, “I tell you truthfully, there are some of those here who will not taste death before they have seen God’s kingdom.” The Transfiguration on Mt. Tabor is the fulfillment of that messianic promise.

Here we are in 2007. What does the Transfiguration mean now? It means exactly what it did 2,000 years ago…and more. Our Holy Father, Benedict, in his recent exhortation on the Eucharist, Sacramentum caritatis, makes an astonishing claim for the power of the Eucharist. He writes, “[In the Eucharist,]…we enter into the very dynamic of [Christ’] self-giving. Jesus ‘draws us into himself.’ 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,’…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”(SacC 11). Pope Benedict is teaching us here that the transfigurative power of the transubstantiation of the bread and wine into the Body and Blood of Christ is not limited those present for the Mass or the Church as a whole or even to all Christians or religious believers. The transfigurative power of the Eucharist extends out in fission—radiating, exuding, emanating from the center of the sacrifical offering on the altar out to the “heart of all being,” the cosmic altar of creation itself. God will be all in all.

In his second letter, Peter calls on his transfiguration revelation in support of the authority of his prophetic message: “We ourselves heard [God’s] voice come from heaven while we were with him on the holy mountain.” This then, this direct revelation, this face-to-face promise of passion, death, and resurrection is no story. He writes: “We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ…” They were eyewitnesses to the accomplishing revelation, the efficiaous sign of our Father’s re-creating love: Jesus glorified in brilliant light, raised up and dazzling white.

We do not live according to “cleverly devised myths,” but according to the witness of the apostles and the strength of our trust in the promises of a mighty God. Out there, there is no reason to be frightened or silent, instead be “a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts!” Tell everyone what you have seen.

*The figure in the pic above. . .I've been told that Jesus depicted with butterfly wings is a traditional representation of the Transfiguration. Anyone know anything more about this?

An exit graceless and without mystery? [Revised]

18^th Sunday OT: Eccl 1.2, 2.21-23; Col 3.1-5, 9-11; & Luke 12.31-21
Fr. Philip N. Powell, OP
St. Paul Hospital, Dallas, TX

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All things are vanity! Futile, wasted, useless. All things. Everything. Everyone. Looking squint-eyed into an endless summer morning, ruled first thing by asphalt-thawing heat, concrete-sweating humidity, and the knowing-despair that tomorrow and tomorrow in some mildewed future are already hotter and wetter than today will ever be—yes, easily we believe, “all things are vanity,” futile and mean against our best dreams for big tubs of ice, great bursts of dry Yankee air, and the chilly settling mists of October. And the Preacher, Qoheleth, himself as welcomed as a warm, moist blanket of wool in our Texas days of August, asks the question we have asked ourselves many times: “For what profit comes to man from all the toil and anxiety of heart with which he has labored under the sun?” I work. I worry. I tear my body down, pushing uphill against chance, accident; defending against thieves and swindlers; dodging disaster one day, one day, one day; grieving my losses, celebrating my small wins, hoping for the more and the better that comes to me and mine, shaking, hesitating; and then: I die, abandoning it all to storage, to shiny new barns; fresh, newly anxious faces and smooth, eager hands; supplying the future’s hearts and minds with the fodder for fret and worry. What is the point?

Paul writes to the Colossians: “If you were raised with Christ, seek what is above…For you have died, and your life is hidden with Christ in God…Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry.” Do you hear Paul telling you to despise your life now? To turn away from your daily living—sleeping, eating, being friendly, raising kids?—is the great Apostle telling you to hate the body and its dirty but necessary functions? There is no salvation from the vanities of living in the hatred of life, in the despising of nature—all the good nouns and verbs of our Father’s Very Good Creation! We do not win a single race, not one contest against futility when we surrender one of our best means of knowing and loving God: knowing and loving His creatures, His creation.

Living among all the true, good, and beautiful things of our world, Paul warns us against the pride of believing that we rule here; that we hold the earth in its orbit and polish the glitter of the stars; that we breathe out the atmosphere, feed the trees, stoke the heat of summer and spring and make the leaves brown in autumn and the mist white in winter. We are warned against the greed of self-importance, the avarice of carving idols of our needs and wants and then shaping ourselves in the images and likenesses of what we unwisely think we most desire: full bellies, stuffed pockets, muddled minds, tranquilized hearts. Idol worshipers become their idols. And suffer their fate: the fires of the trash heap. This is foolishness! This is vanity!

In fact, it is worse than folly and vanity; it is deceit, lying. Paul writes: “[…]since you have taken off the old self with its practices and have put on the new self, which is being renewed […] in the image of its creator […] Stop lying to one another […].” We say we are reborn in baptism. That we have died with Christ and risen again in new light and in his glory. Do we look reborn? Do we work and love and fight and have kids and battle disease and learn and grow and win and lose and eat and sleep—do you do all of your living and your dying…reborn in Christ? If not, then truly, for you, all things are vanity; all of your days are sorrow and grief. A great misfortune.

The German poet, Rainier Maria Rilke, writing in 1905 in his collection, The Book of Hours, his love-poems to God, talks to God about His people: “Lord, the great cities are lost and rotting./Their time is running out…./The people there live harsh and heavy,/crowded together, weary of their own routines. […] Their dying is long/and hard to finish: hard to surrender/what you never received./Their exit has no grace or mystery./It’s a little death, hanging dry and measly/like a fruit inside them that never ripened.” Lost. Rotting. Harsh. Heavy. Crowded. Long, hard death—a little death. Dry. Measly. Lives like fruit never ripened. Is this the limit of the bounty we are called to in Christ Jesus? Is this the scarce basket of harvest? Is this what we get for our faith in Him, our hope in His promises, our love for Him and one another? Won’t you be glad to die after this misadventure, this funny little tragedy you have lived? Stop lying to yourself! You have taken off your old self and put on Christ, so that “when Christ your life appears, then you will appear with him in glory. Put to death, then, the parts of you that are earthly”—your defiance of God’s will for you; your double-bound heart (whom do you serve?); your restless obsessions and compulsions; your need for vengeance, dominance, worldly success and admiration—any and every desire that is not a painful longing for God; take an axe to your idols—cultural celebrity, war at any cost, peace at any cost, your love of being owed something; burn the idols you have carved to your public image, to your duty and logic, to your safe loves and your tourist soul: “Jesus Christ” is the ONLY name given under God’s heaven for our salvation.

God said to the fool: “You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?” Who gets the house, the safety deposit box, the cars, the jewelry, the bonds and the stock; who gets the property, the art collection, the dogs; who gets the silver, the furs, the cash? Who gets the grain and those shiny new barns? Who gets the anxiety, the vanity, the worry and fret? Better yet: who wants to hope, to love, to trust? To live free in the spirit of re-creating life? Who wants the treasure of a perfect vision of God? Who wants to store up riches in Christ Jesus? To spend the merits of heaven on mercy for the world? Who wants to run after God while He chases after you?

“Christ is all and in all” and you must find your life in Christ. Otherwise, what is the point? Let me be more direct: otherwise, what is your point? What is the point of You? If you have been raised with Christ, then run after what true knowledge, true success, true treasure. You can stand in your yard and curse the heat, the humidity, the sweat and tears of dogging your days in vain labor. You can. Or, you can change that vanity into a Christ-purpose, a godly goal of making yourself into a preacher of the gospel right where God has put you. You can die and leave the world your heart—small and measly, an unripened fruit—and we can forget you in your stored-up miserliness—your name on all those barns becomes an address. Or, you can leave us your life, generously lived as Christ among us, an image of the Son worthy of his Father!

You and I, we are called to a glory greater than creation and it is unworthy of our baptismal vows, our love for God and one another, to carve idols, to wallow in despair, to shout vainly at vanity, and to store-up against God’s generosity. So, stop lying! You have put off the old self and put on the new. Therefore, tell the truth: show us Christ!

Where did you get all this?

17^th Week OT(F): Leviticus 23-27, 34-37 and Matthew 13.54-58
Fr. Philip N. Powell, OP
Church of the Incarnation (Serra Club Mass)

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An obvious question to ask after reading this gospel: do we reject the prophets among us and their prophetic message b/c we know them too well? Do we fail to believe, choose not to believe b/c our familiarity with the messenger somehow taints the message? Notice also that those listening to Jesus the Prophet not only find his message incredible, they also treat him with contempt and then take offense at his audacity. You to have wonder if his reception would have been more serene if he had preached to the congregation something they wanted to hear. No preacher with his head attached in all the important places sets out to offend his listeners. And yet, Jesus manages to hit all the right buttons in these folks and then find himself set in the middle of an unbelieving crowd; their lack of faith strangling their miracles at birth. Do we reject the prophets among us and their prophetic message b/c we know them too well?

Your first objection here might be: “But, Father, I don’t know any prophets. How can I reject familiar prophets if I don’t know any?” But you do know prophets! You’re sitting in a church full of prophets right now. Priests, prophets, and kings baptized into the ministry of Christ as The Priest, The Prophet, The King. Yes, clean, well-dressed, elegantly educated and fragranced prophets but prophets despite their lack of grubbiness and stench. Prophets tell us and show us how to live now as if we were in heaven already. Their job is to constantly point us to our End. To keep us focused on our goal, to thump and jab us along the Way to Christ, reminding us at each step, each breath, each bit forward or backward that God never leaves us alone, never abandons us to our own limited skills and desires; that He never stops lifting us up and urging us to turn to Him, to re-turn to Him. Prophets are nags. Yes. But necessary ones.

Your second objection might be: “But, Father, none of these people have ever said anything remotely prophetic.” Maybe so. But let me ask you this: do you hear/listen prophetically? I mean, we talk constantly in Church about “seeing with the eyes of faith;” about putting on faith-glasses and looking at the world through the gospel first. Are your ears tuned to a prophetic frequency? Could you hear one of these many prophets remind you to drop some piece of petty nonsense in favor of the kingdom? To take on a piece of difficult work for your spiritual satisfaction and the good of the Body? Could you hear a prophet here sing your praises, call you by name, and then give you a prophetic word to preach, a message to spread without prejudice? What stops your ears from hearing? What stops your heart and mind from listening?

When you prophesy, it is perfectly reasonable for one of us to ask you, “Where did you get all this?” This might sound like incredulity but the question is more about authority than disbelief. Who authored that prophecy? Do you speak out of a true sense of our Father’s justice—one consistent with divine revelation and the tradition’s familial understanding of what justice is? Is your voice free of mere secular politics? Do you speak from the Body to the Body, or are you standing outside shouting at us? Are you working with the Church or against it? Is your prophecy true; meaning, do your words to us convey the beauty and goodness of God as we know Him together? Truly, now, are you speaking prophetically from the tradition of prophets or are you babbling eccentrically from your fantasies? Are you speaking out of a need to fix us or control us or to make us into your private image of Church? Where did you get all this? Prayer, fasting, lectio divina, works of mercy? Or do you speak out of self-righteous anger, liberal bourgeois entitlement, or some alien political philosophy?

If you speak the Word powerfully, with a contrite heart and all humility, your tongue will whisper directly to the ears that need that Word most. That Word will remain forever spoken b/c you have given voice to that which will not pass away.

Pic: Noah Buchanan, Surrender

Mama 'n 'em

Blessed Jane Aza: 1 Peter 4.7-11 and Mark 3.31-35
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX


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Why is it that every time I hear Jesus say, “Who are my mother and my brothers?”—I hear another, louder, distinctly feminine voice from behind the crowd yell at him, “I’ll tell you who your mother is!” And then I see a large cast iron skillet soaring through the air and pinging Jesus right upside his head! Obviously, Jesus did not consider himself a southern boy. No southern boy in his right mind would 1) leave his mama and brothers standing outside the house and 2) question the identity of his mama where she could hear him! Who knows? Maybe Mark diplomatically skipped over the part of the story where Mary said to Jesus, “Boy, who do you say that I am? I brought you into this world, and I can take you out of it!” Perhaps being a Jewish son is more like being a Southern son than I realized. . .regardless, far greater than mere genetics or civil law is the One Who makes us family to one another, making us brothers and sisters in Truth if not DNA.

Our love for one another through the Love of the Father and our obedience to His will for us, binds us indestructibly together into a tribe, a nation, a people, and a priesthood. For the better of our nature this means we are given the glad duty of serving one another in Christ’s name for his greater glory. For the darker pieces of our nature, we are given the law—human and divine—to carve our a place in this world relatively free from violence and violation, free from forced obligation and manipulation, a time and place when and where we can truly be children of the Most High, “generous distributors of [our Father’s] manifold grace[s].” For us to be proper franchises of the gospel’s excellent news for the world, “[our] love for one another must be constant” and all we do and say and leave undone and unsaid must course out of us “with the strength provided by God. Thus, in all of [us] God is to be glorified through Jesus Christ…!”

I was kneeling at the journal rack, reaching for a copy of the latest edition of the American Poetry Review. The guy standing next to me was listening to someone on his cell phone. I heard him say in a lost voice, “Yea, I’m alone.” And then, “At Barnes & Noble. Bored.” I wanted to stand, snap his cell phone in half, and tap him vigorously on the forehead, saying: “You are in a huge, seriously crowded bookstore, stocked with every conceivable kind of knowledge—art, poetry, science, philosophy—and you stand there and admit that you’re alone and bored!?” Exactly, bored and alone. And rather than risk an unregulated conversation with a person in person, he dials an easy voice on his cell and maintains the detachment his lazy spirit requires to feel safe, unviolated by any obligation to risk meeting someone else’s blessing or hurt or loneliness. Bored and alone: empty in the presence of Self and Other.

Christ did not come to us to entertain us and keep us company. It is not the purpose of the Church, his Body, to provide social activities and age-appropriate fun in order to stave off boredom and unwanted solitude. It is the purpose of the Church to make real, to give substance to abstracted love and mercy, to fill up the Body with vigorous service done in His name, to lure in and capture the empty hearts and wandering minds of our increasingly distracted and alienated people, to teach them and preach to them the Word of God’s gift of forgiveness and eternal life. Our focus is here and now AND then and there, “on earth as it is in heaven!” Jesus couldn’t be clearer or more forceful: “Whoever does the will of God is brother and sister and mother to me.” Family in Truth if not in DNA; family bound in obedience to one Father, giving service to one another in His name, for His glory!

Scaring Angels

St. Alphonsus Liguori: Romans 8.1-4 and Matthew 5.13-19
Fr. Philip N. Powell, OP
Church of the Incarnation, University of Dallas

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What does it mean for us to live according to “the law of the spirit of life in Christ Jesus”? This law—not the old and of the flesh but the fulfilled and of the spirit—this law “has freed [us] from the law of sin and death.” Any law that frees us from sin and death is a law worth knowing well. But do we know it well? Do we know it at all? Could we answer a simple question based on this saving law? If not, how are we to then live?

The old, fleshy law is simple enough to understand. Basically, it was an exchange, a divine-human covenant based on a contract that detailed obligations for both parties involved and carried with it both explicit and implicit duties and compensations—“I will be your God and you will be My people.” One was “faithful to the covenant” so long as one sacrificed at the temple, kept the kosher laws, observe the purity restrictions, etc. Any lapse, any relaxation was taken to be a sign of one’s failure to “keep faith.”

Since this law was “weakened by the flesh,” it was powerless to do what God did when He fulfilled this law in Christ Jesus. What do we mean when we say “the law was fulfilled”? This means that God took the old law, dragged it to its own final end and then made it possible for us to benefit from the work of the old law without the meeting all of the requirements of the law. In other words, God, by sending His Son in the flesh and giving him up to death, fulfilled all the sacrifices that the Old Law required, purified all food and utensils, released us all from the bondage of sin—something the Old Law was designed to do but failed b/c it required our constant faithfulness—and God made us holy (healed & whole) by adopting us as His sons and daughters, heirs to His kingdom.

Now, as sons and daughters of the Most High, we live out the New Covenant, fulfilling the spiritual law of life in Christ Jesus! We are back to the beginning. How do we do this, live out this law? Jesus is clear: “…not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.” OK. Maybe not so clear. Do we follow the law or not? Yes, we do. But we follow the law as it is fulfilled in Christ Jesus; that is, we follow the law of love presented in the beatitudes, holding firm to the covenant of freedom in God that the old law expected of us but did not always provide. We follow this perfecting law as it is being perfected in Christ, anticipating its final fulfillment and our own, waiting against hope “until heaven and earth pass away.”

What do we do while we wait? Well, we don’t hide our hope nor do we let our faith in the Lord grow stale. Nor do we claim a secular liberty that is not true freedom in Christ. Nor do we work for others merely to gain favor or fame. Nor do we waste time with purity if we understand purity to be an end in itself. The Beatitudes fulfill the Ten Commandments; that is, the Sermon on the Mount is the miracle of Moses’ tablets from Mt. Sinai: God speaks and the Word streaks out, indelibly etching stone, wood, the flesh of the heart; carving in all creation the Word of re-creation, of return and completion.

Our joy must be so profound, so excessive and wild, that when we storm heaven, we frighten the angels! And here and now, our lives should be no different than our lives in heaven. Why would they be different? By choice? By accident? We do not hide our Christ light or flinch in fear or cringe away from the ugliness of this world, the pain and jeopardy of living. Your life and mine must be bright shining lamps set atop a tall stand. Not to be admired for the clarity of our shine but to be used for directions to divine safety. We are reference points on the way to God. Do we look the part? Act the part? More importantly, if someone were to ask you: how do I live the law of the spirit of life in Christ Jesus? Would you be able to say to them with confidence, “Yes, I do. Just follow me and I will show you”?

Pic: Rebecca Newell

Weeds Among Us

St. Ignatius of Loyola: Exodus 33.7-11, 34.5-9, 28 and Matthew 13.36-43
Fr. Philip N. Powell, OP
Church of the Incarnation, University of Dallas

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Every gardener, every farmer, every owner of a yard knows that when you till up a patch of ground, fertilize it, water it, sow it carefully with seed, there’s an excellent chance that along with the strong stems and healthy leaves of the desired plants, there will grow choking weeds, undesirable sprouts that steal water, food, and sunlight from the Good Plants you intend to enjoy. Weeds are as inevitable as bugs! No lover of a neat, manicured lawn, however, just leaves the weeds to take root and flourish and flower, seeding all over carefully cultivated ground. Weeds are pulled, poisoned, chopped, hoed out, and cut off. And then these thieves are piled high, allowed to dry, and burned. Jesus tells the disciples that there will be those in his garden who try to steal Life from those who wish to flourish in his Word. These thieves he calls, “The Children of the Evil One” and they are sown by the Devil. What do we do with the weeds among us?

Think back to the parable where Jesus introduces the idea of the weeds among the good plants. The planter’s servants ask their master if they should pull the weeds before the harvest. The master says, “No, let them grow and I will tell the harvesters to cut them, separate them out, and burn them.” Why does he leave the weeds? Why does he let them flourish, potentially damaging the good crop? The master reasons, “Pulling the weeds while the good plants are young might damage the good plants more than the weeds ever could.” So, he lets both the good and the evil mature in his fertile ground, knowing that the evil will be dealt with in the end.

Does this parable need any further explanation? No, I don’t think so. But it does provoke a question for us: for those of us who tend to think of ourselves as Good Plants, how do we deal with the obvious weeds among us? Notice the dangerous assumption in this question: that we know how to identify weeds! Now, there are extreme cases of Weeds Among Us—for example, those who would see us become unitarian-universalists; or, those who would turn us into new-age Buddhists or Mother Goddess worshippers; or those who would the whittle the church into a tiny remnant of apocalyptic survivors. We may also readily point out the self-proclaimed prophets of public dissent and those who mock the sacraments—especially Holy Orders—by play-acting at ordination rites. And there are those who willfully take on the identity of Weeds by throwing themselves in front of any live camera or open mike and denouncing the Church’s centuries old moral tradition in the name of "liberty." Beyond these extremes—few and far between they are!—Good Plants and Weeds can look a lot alike. So, in the end we must humbly submit to the infallible judgment of our Lord in plucking the weeds and leaving the righteous at the time of harvest.

We aren’t helpless against the noxious effects of the weeds right now, however. True, we must be patient in waiting for the weeds to be pulled; but, we can minimize their damage to the garden by carefully tending to that which makes the garden fertile in the first place: God’s gift of growing His love in us. No, this is not some lame deflection or crippled sentimentality put up to serve a faint heart too weak to fight the Weeds! There is nothing faint-hearted or weak or sentimental about God’s love being perfected in us. Jesus says that on the day of harvest, “the righteous will shine like the sun in the Kingdom of their Father.” No darkness, no shadow, no fleck of sin. Nothing contrary to the brilliance of the Father’s glory. Nothing stands against His end, His means, His perfection. For us then, we need only be living Christs for others in order to show the weeds their fate. While they suck life from the air and poison the ground, the Good Plants must be more deeply rooted, stand taller, produce more and better fruit, and be more beautiful in flower than any weed can.

Being right is not our witness. Being faithful to the end…that’s the testimony that will turn heads and change hearts.