Another book? Fall plans...

Just a "Thank You" to everyone who took the time to comment on my homily for this past Sunday, "We must pray for death."

As always, your feedback helped me to understand a bit better what I am doing and not doing as a preacher. I truly appreciate your honestly and your willingness to share your stories of personal suffering and struggle.

Many of you have suggested that this homily could serve as the basis for a book-length mediation on surrender, suffering, and death. This is certainly a possibility. I am considering a couple of other book proposals right now, but this is quickly rising to the top of my list.

My plans for the fall have recently changed rather dramatically! I am not going to be teaching at the Angelicum come October. Teaching will begin in Feb 2010. This is actually good news, because I will not be rushed to finish the thesis, take oral/written comps, and pass the French translation exam--all before the first week of Oct.

This means that I will not have to return to Rome until sometime in late Sept or early Oct. Where I will be staying while in the U.S. until then is still up in the air. Also, this delay means that I will have the time in the fall to pursue a creative project along with my usual studies and writing. . .truly, I have to have something creative going on while I am reading and writing about the philosophy of science. The field is fascinating, but my right-side dominate brain can only handle so much analytical logic and dry scientific argument!

So, as I contemplate another book proposal, please pray for me!

Fr. Philip

We must pray for death

[NB. I welcome feedback on my all homilies. . .I am particularly interested in hearing what readers think of this one. . .feedback from Mass goers this morning was positive, but people rarely tell you in person if your homily bombed. Also, I would really appreciate hearing from deacons/priests/bishops who might read this piece. . .]

19th Sunday OT: 1 Kings 19.4-8; Eph 4.30-5.2; John 6.41-51
Fr. Philip Neri Powell, OP
Church of the Incarnation, Univ of Dallas

Elijah, the prophet of God, prays for death: “This is enough, O Lord! Take my life. . .” How thick, how deep must your despair be to pray for death? How heavy must your desperation be before you can no longer lift it? When do you cry to God: this is enough! Here and now, I am exhausted, weary beyond living. Elijah killed 450 prophets of Baal. For this reason, he confesses to his Lord, “. . .I am no better than my fathers. Take my life.” Elijah challenges Baal's prophets to a contest of power. He pits the real power of the Lord against the demonic power of the Canaanite god. Baal loses. And so do his prophets. Elijah marches the demon's priests to the River Kishon and cuts their throats. Fleeing the wrath of Jezebel for killing her prophets, Elijah goes into the desert and there he discovers—among the stones and sage brush—that he no longer wants to live. “This is enough, O Lord. Take my life. . .” Elijah, prophet of God, touched by His hand to speak His Word, despairs because he has murdered 450 men. What weight do you lift and carry? How thick and deep is the mire you must wade through? At what point do you surrender to God in anguish, walk into the desert, and pray for death? When you balance on the sharp point of desperation, poised to ask God to take your life, remember this: “When the afflicted call out, the Lord hears, and from all their distress He saves them! Taste and see the goodness of the Lord!”

To varying degrees and in different ways, all of us have discovered in one sort of desert or another that we are tired, exhausted beyond going another step. Overwhelmed by studies, financial stresses, marital strife, family feuds, personal sin, physical illness, we have all felt abandoned, stranded. We might say that it is nothing more than our lot in life to rejoice when our blessings are multiplied and cry when the well runs dry. These deserts look familiar. We've been here before and doubting not one whit, we know we will visit them again. We hope and keep on; we pray and trust in God. This is what we do, we who live near the cross. But there are those times when the desert seems endless and only death will bring rescue. We find hope in dying. And so, we cry out to God: “Take my life, O Lord!” Is this the prayer we should pray when we find ourselves broken and bleeding in the deserts of despair? It is. There is none better.

The witness of scripture pokes at us to remember that our God provides. Beaten down and hunted by Jezebel, exhausted by his prayer, Elijah falls asleep under the broom tree. An angel comes to him twice with food and drink, ordering him to wake up and eat: “Get up and eat, else the journey will be too long for you!” Elijah obeys. Strengthened by the angelic supper, he walks for forty days and nights; he walks to God on Mt. Horeb. The Lord provides. Jesus reminds the Jews who are murmuring about his teaching that their ancestors wandered around in the desert for forty years, surviving on angelic food. Though they died as we all do, and despite their constant despairing, they survived as a people to arrive in the land promised to them by God. As always, the Lord provides. Paul reminds the Ephesians (and us) that Christ handed himself over “as a sacrificial offering to God” for us, thus giving us access to the Father's bounty, eternal access to only food and drink we will ever need to survive. Paul writes, “. . .you were sealed for the day of redemption.” Therefore, “. . .be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ.” We always have before us the feast of mercy. The Lord provides. So, wake up! And eat!

What are we promised, and what is provided? Even the slightest glance at scripture, even the most cursory perusal of our Christian history will reveal that following Christ on pilgrimage to the cross is no picnic. To paraphrase Lynn Anderson, “He never promised us a rose garden.” Sure, Christ promised us a garden alright. But it's the Garden of Gethsemane. Betrayal, blood, and a sacrificial death. He also promised us persecution, trial, conviction, and exile. He promised us nothing more than what he himself received as the Messiah. A life of hardship as a witness and the authority of the Word. The burdens of preaching mercy and the rewards of telling the truth. An ignoble death on a cross and a glorious resurrection from the tomb. What he promises, he provides. All that he provides is given from His Father's treasury. Food and drink on the way. The peace of reconciliation. A Father's love for His children. And an eternal life lived in worship before the throne.

All of this is given freely to us. But we must freely receive all that is given. Elijah flees into the desert, seeking his freedom from Jezebel's wrath. The former slaves of Egypt flee into the desert, seeking their freedom from Pharaoh's whip. The men and women of Ephesus flee into the desert of repentance and conversion, seeking their freedom from the slavery of sin. Each time we flee into a desert to despair, we are fleeing from the worries, the burdens of living day-to-day the promises we have made to follow Christ to the cross. Our lives are not made easier by baptism and the Eucharist. Our anxieties are not made simpler through prayer and fasting. Our pains, our sufferings are not relieved by the saints or the Blessed Mother. Our lives, anxieties, our pain and sufferings are made sacrificial by the promises of Christ and all that he provides. We are not made less human by striving to be Christ-like. We are not brought to physical and psychological bliss by walking the way of sorrows. We are not promised lives free of betrayal, blood, injury, and death. By striving to be Christ-like, by walking behind our Lord on the way of sorrows, we are all but guaranteeing that we will suffer for his sake. And so, the most fervent prayer we can pray along this Christian path is: “This is enough, O Lord! Take my life. . .!” Surrender and receive, give up and feast. Surrender your life and receive God's blessing. Give up your suffering and feast on the bread of heaven.

What Christ promises, he provides. He says to those behind him, “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.” Exhausted under a tree and running for your life; pitiful and despairing, wandering lost in a desert; chained to sin, wallowing in disobedience, yet seeking mercy. . .where do you find yourself? Are you hungry? Are you thirsty? Are you exhausted? Spent? Do you need to be rescued? Cry out then, “Take my life, O Lord. . .” Pray for death. Pray for the death of Self. Pray for the death of “bitterness, fury, anger, reviling, and malice.” Pray for the death of whatever it is in you that obstructs your path to Christ; pray that it “be removed from you. . .So [you may] be [an] imitator of God, as [a] beloved child[], and live in love, as Christ loves us.” Remember and never forget: “When the afflicted call out, the Lord hears, and from all their distress He saves them! Taste and see the goodness of the Lord!” The bread come down from heaven, Christ himself, is our promised food and our provision for eternal life.

Knowing nothing but the crucified Christ

Solemnity of Saint Dominic: 1 Cor 2.1-10; Luke 9.57-62
Fr. Philip Neri Powell, OP
St Albert the Great Priory, Irving, TX

While “knowing nothing” and without the “sublimity of words or wisdom,” what does a preacher proclaim when he proclaims “the mystery of God”? And if this proclamation is preached out of “weakness and fear and trembling” without “persuasive words of wisdom,” from where does the demonstrative “spirit and power” of the preaching come? Paul writes to the church in Corinth, claiming that he preached to them so that their “faith might rest not on human wisdom but on the power of God. . .not a wisdom of this age, nor of the rulers of this age who are passing away. Rather,” he insists, “we speak God's wisdom, mysterious, hidden. . .” If contemporary Dominican preachers speak God's wisdom, without “sublimity of words” or the wisdom of this age, while “knowing nothing,” from where we do draw the “spirit and power” we need to prepare eyes and ears to see and hear His saving words and loving deeds? Paul, recklessly but not without hope, sets before us a demanding quest: to know nothing “except Jesus Christ, and him crucified.” What does it take, what must we do to grow ignorant of this world's wisdom and flourish in God's?

While on a journey with his disciples, Jesus is approached three times by those who would join his traveling school of wisdom. Each time the prospective student would declare his intention to become a student of the Master. The first intended disciple says that he will follow Jesus wherever he goes. Jesus replies, “. . .the Son of Man has nowhere to rest his head.” The second is told “Follow me,” but he needs to bury his father before committing to the life of a preacher. The third says that he too wants to follow Jesus, but that he wants to say goodbye to his family first. Jesus, knowing what lies ahead for anyone who follows him, issues these potential preachers a warning: you may follow me wherever I go, but there is no place for rest, and if you follow, you must do so absolutely, without condition, doing nothing—not even burying the dead or saying farewell to family—putting nothing and no one before the preaching of the gospel. Let the dead bury the dead, never looking back at what you have left behind.

God's wisdom, revealed in Christ, and him crucified, is this: to follow Jesus as a preacher of the Good News is to abandon all attachments to the burdens of this world, to throw off the yoke of man's wisdom, and do nothing else but proclaim God's marvelous deeds to all nations. Paul could have said that he knows nothing except Jesus and leave it at that. Instead, he says that he knows nothing except Jesus. . .and him crucified, nailed hands and feet to his cross, abandoned to death. The vows we take as Dominican preachers are not meant simply to regulate belief and behavior, what we think and how we act. Our vows—even when imperfectly lived—are meant to make us into the sorts of men and women who are eager to seek out crucifixion, to run after Christ along his way to Golgotha, all the while proclaiming the Lord's mercy and love to anyone with eyes to see and ears to hear. Will you long to stop along the way to say farewell to family, or feel the obligation to bury your dead, or look over your shoulder to see what you have left behind? Of course. And not only will we long to cultivate and harvest these worldly attachments, we will do so, sometimes with great fanfare and expense. Thank God then that there is more than just one of us walking the path in this gospel adventure! Paul says that “we speak God's wisdom.” We use our strengths. We perfect our weaknesses. With Christ and one another, we live this reckless life of gospel preaching.

From where do we draw the “spirit and power” to proclaim God's marvelous deeds to all nations? Even as we empty ourselves out on the cross of Christ, we are filled with a purer sort of knowing: we are, whole and entire, the sons and daughters of a loving God, the Father of a preaching family, the only source of anything and everything we will ever need.

Faith, Science, & the Contemporary Catholic

Faith, Science & the Contemporary Catholic

(A Retreat for the Dominican Laity of Dallas/Irving, TX)


Fr. Philip Neri Powell, OP, PhD (retreat leader)

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Saturday August 8, 2009
9.00am-3.30pm (three 45 min conferences w/meditation periods)
Mass & Morning Prayer
Breakfast & Lunch

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St. Albert the Great Priory
3150 Vince Hagan St
Irving, TX 75062


Leave a comment if you are interested


All are welcomed to attend!

Faulkner's Homeric epics?

A literary question/observation. . .

My American literature class finished up reading and discussing Wm. Faulkner's As I Lay Dying this afternoon.

I argued that the novel could be read as a sort of Homeric epic. I doubt this is original to me given the libraries stuffed full of Faulkner scholarship, but the idea struck me as worthy of mention to my students. We found a few Homeric moments along the way, including the whole notion of the misadventurous quest to Jefferson to bury Addie, the mother.

One scene in particularly got my Homeric attention. Addie Bundren's coffin is inside a barn. Her allegedly mentally unstable son, Darl, sets the barn on fire. Jewel, her son by Preacher Whitfield, races inside the barn to save his horse. He returns to rescue Addie in her coffin. Faulkner describes Jewel coming out of the barn "riding" the coffin like a horse. The scene is filled with heroics, swirling masses of sparks, and our hero is set alight in his nightshirt. The whole scene reminds me of the funeral games in Homer's epics. . .heroes, funeral pyres, horses, etc.

Thoughts?

On Used Books & Thank You notes

A note on books received since mid-June. . .

I've rec'd a few books here in the U.S. since I left Rome on June 13th.

I am really good about sending Thank You notes. . .so, if you haven't rec'd one from me two possibilities for this come to mind:

1). I haven't rec'd the book yet.

2). I have rec'd your book, but it didn't come with a return address on the invoice.

Possibility #2 happens if you bought the book used and had the bookstore ship it to me. They rarely put the buyer's name and address on their invoices.

Also, used bookstores sometimes take three times as long to ship books. However, Used Book are perfectly fine with me. When I read a book for class or for research, I really use it--marginal notes, dog-eared pages, cracked spines, the works!

So, don't be afraid that I will think less of a Used Book. . .I welcome them as laborers from the fields!

P.S. A third possibility just occurred to me. . .you bought the book just before I left Rome and it was shipped to me there.

Coffee Cup Browsing...

Women religious in the U.S. have rec'd the Instrumentum laboris for their apostolic visitation. Note: this is NOT the doctrinal assessment of the CDF. Both the visitation and the assessment need to be wary of allowing the LCWR to conflate "being women religious" with "being feminists." The two are not identical. My guess is that 99% of women religious in the U.S. have no idea what the feminists who run the LCWR are doing in their name.

Occasionally--nay, rarely!--Shea gets it right. Even a stopped clock and all that. . .

Will Obamacare use your tax money to pay for abortions? Of course.

This happens to me all the time!

Highly disconcerting photoshopped pics of fathers and sons

Neurotic poets. . .but I repeat myself.

A moving, graphic representation of Italian bureaucracy. . .on a good day.

Several galleries of beautiful fractals

Obama Book Bail Out fail...

Howdy, Readers!

My Obama Book Bail-Out check hasn't arrived yet! I filled out all 3,689 pages of paperwork, sent my cash "contribution" to ACORN and the Black Panthers, and signed the contract in blood, so what's the problem???

Anyway, browse the recently updated WISH LIST and help a friar fill out his dissertation library! [NB. Amazon has revamped the "look" of their Wish Lists. Still can't list books permanently in order of priority. . .]

:-)

Fr. Philip, OP

P.S. The BP has stabilized. Now I have to stop eating like an American before I end up as a screen shot on CNN for one those elitist lefty homilies about "The Obese."

Some stuff from over there...

If you have ever wondered what the historical-critical method does to scripture, I commend to you this parody: "New Directions in Pooh Studies." It is frightening acccurate! (H/T: New Advent)

That Pustule of Warted Face-Follicles, Mark Shea, whines incessantly b/c HancAquam has outranked him. . .again! BAWAHAHAHA!

McBrien wails and gnashes over the CDF's doctrinal assessment of U.S. religious women. Note that all of the critiques of this assessment consistently fail to charitably summarize the reasons for the evaluation, preferring instead to couch the visitation in terms of "the evil hierarchy is trying to put the sisters back in their habits and into kitchen." There are perfectly good, debatable reasons for the assessment. Hint: the assessment is about rampant theological dissent on dogmatic and doctrinal issues, neo-pagan/Wiccan liturgies, feminist ideology, and outright scandal.

This is what happens when Citizens are made Wards of the State by the State for their own good. . .in this case, when the State is made your doctor. . .for your own good.

The so-called "Fairness Doctrine" in action. . .

Scary proof that Obama is the anti-Christ. . .not really. . .but the coincidences are fascinating. Remember: the anti-Christ is a spirit of rebellion not a person and as such flows through human history. Many different people have embodied the spirit of the anti-Christ. "Anti-Christ" means "against Christ" and describes a spiritual philosophy. It is not a proper name.

I think took the name of the game a little too far! :-)

Hey, can't say you were not warned. . .

Secularism: Kant's mistake?

from an article by Fr. Anthony Carroll, SJ on Fr. George Tyrrell, SJ's modernism:

Chief among the opponents of the medieval system of thought who would cause concern for the Church at the time of the modernist crisis was the German philosopher Immanuel Kant. Kant asserted that medieval and early modern thought had failed to question the appropriate limits of human reason and so had become tangled up in interminable confusions. His critical philosophy would famously deny the capacity of reason to come to know God, in order to make room for faith. For Kant, God could not be affirmed through our sensory perceptions but could be a postulate of practical reason that would ground our moral action.

Without intending to do so, Kant removed questions about God from modern philosophical discourse, creating what we now think of as "secularism"--the notion that religious belief is intensely (and only) private. From this we have inherited the false idea that religious belief has no proper role to play in public discourse.

Kant's insistence on locating the ground of our moral action in God was quickly undermined by British analytical moral philosophers (G.E. Moore, A.J. Ayer), leaving us with a purely emotive ethics: moral judgments are really just statements about emotional states and personal preferences, e.g. "Adultery is wrong" = "I don't like adultery."

Secular orthodoxy continues to affirm the purely emotive/personal nature of moral judgments, excluding from consideration any appeal to objective standards of ethical behavior. Thus we have the near hegemony of "personal autonomy" in medical ethics.

Carroll points out that transcendental Thomists (Tyrrell, Rahner) attempt to incorporate Kant's basic philosophical insights into traditional Catholic theology in an effort to retake the rational battleground for God. The success/failure of this project is still under debate.

Losing your mind to Christ

18th Sunday OT
Fr. Philip Neri Powell, OP
Church of the Incarnation, Univ of Dallas

Have you ever lost your mind and wondered where you put it? Have you ever changed your mind and wondered if you are now another person? Ever have something on your mind and wondered if the weight of it was showing up on the bathroom scale? According to Plato, the human mind is a reflection of the Nous, the One Mind, corrupted by the body. Aristotle argued that the mind is that faculty of the soul that reasons. Aquinas and most of the scholastics propose that the mind apprehends reality as it is and understands that reality according to the nature of the divinely informed human intellect. Empiricists tell us that our minds are sensation collectors, blank slates that scoop up impressions from the world; Rationalists that the mind is best understood as a repository for those innate ideas that make it possible for us to think. Kant puts these two theories together and concludes that the mind orders sense experience using ideas that already exist in the mind. Most contemporary philosophers have more or less accepted that the mind is simply the work of the brain and that when we use “mind-terms” to describe mental activities and states (happiness, confusion, insight), we are really just talking about neuro-chemical activity in the brain. All of these theories tell us what the mind is; how it works with memory, perception, learning, and will; how we use it, and how we lose it. So when Paul writes to the Ephesians, “I declare and testify in the Lord that you must no longer live as the Gentiles do, in the futility of their minds; that is not how you learned Christ...,” we much ask: have we learned Christ, or do we live as the Gentiles do in the “futility of their minds”?

By the third time I attempted college algebra—having dropped it twice out of abject fear—I concluded that my brain was not wired to comprehend the occult lore of math. To my mind, geometry is an ancient magical system for plotting an eternity of suffering. Calculus is a demonic wisdom that tricks us into giving our souls to the Devil. Confronted by the squiggly gibberish of numbers in formulas, my mind freezes in fear and then flees to poetry where nothing can hurt me, or make me hurt myself or others. I failed to learn math as a kid, and now, as an adult, I will not put on the mind of math because such a renovation project seems to me be utterly futile, hopelessly empty of promise or prize. So, along with all the number-challenged souls in the world I rejoice to hear Paul say, “...truth is in Jesus...” Alleluia! This truth is the one truth I do not fear. Though I seek this truth, there is some question about whether or not I have learned it. This is a judgment to be made at the conclusion of this world, the Mother of All Final Exams. I hope Professor Jesus allows us all a crib sheet!

Desperate to witness signs of wonder and learn the mysteries of salvation, crowds follow Jesus around throwing questions at him like paparazzi after Britney Spears. On occasion, Jesus obliges the crowds by healing the blind, the demonically possessed, and even the dead. He teaches his Father's mercy and calls all to repentance and a new way of living life toward a glorious end in heaven. He even demonstrates his command of math by multiplying five loaves of bread and two fish into enough food for five thousand. Impressed but unfulfilled, the crowds demand more and wait on the next miracle to confirm their faith. Jesus tells them that they are asking him to teach the wrong lesson: “...you are looking for me not because you saw signs but because you ate the loaves and were filled.” They are lead by the stomach not the mind; hunger-pains brings them to Christ not the pains of ignorance. Though the bread they eat fills the belly, it does not fill the soul. Therefore, Professor Jesus concludes, “Do not work for food that perishes but for the food that endures for eternal life...”

What do you hunger for, thirst for? What do you need to see, to learn, to feel before you can say that you are filled-up, completely satisfied? If you were in one of those crowds following Jesus around, what one gift would you beg him for; what one question would you ask him? You might say, “I only desire to do the work of God!” Do you know what that work is for you? Have you read the job description for being a good Christian? Have you learned Jesus as your one truth, putting “away the old self of your former way of life, corrupted through deceitful desires, and [been renewed] in the spirit of your minds”? If you have, then you have done the work of God. Jesus says, “ This is the work of God, that you believe in the one he sent.” First, believe; then think, feel, act, be always out of this belief in Christ and your life will be a sign to others that you have “put on the new self, [and have been] created in God’s way in righteousness and holiness of truth.” You will be a sign of hope to all those who seek the truth that Christ is the truth they seek.

Though we have a long, long history of exploring the philosophical, scientific, and theological nature of the human mind, we do not need an empiricist or rationalist or materialist theory of consciousness in order to comprehend and live the mind of Christ. We do not need a clear and distinct idea about the structure of memory or perception, or a fulsome argument for the nature of thinking or the workings of emotion and will. If mind is simply the neuro-chemical activity of the brain, fine. Do your dopamine, serotonin, and norepinephrine belong to Christ? If mind is the rational faculty of the soul that allows us to abstract ideas from sense experience, fine. Does your reason belong to Christ? Do you see and hear and touch Christ first? And if mind is a reflection of the One Mind corrupted by the body, so be it. Are you receiving God's graces to perfect your body and elevate your mind? If not, Paul reminds you, “...you must no longer live as the Gentiles do, in the futility of their minds.” For Paul, the Gentile mind reaches for knowledge and understanding without first having grasped Christ. This is utterly futile because “truth is in Jesus.”

You might be the one in the crowd who yells out to Jesus, “OK! The truth is in you. What sign can you do, that we may see and believe in you?” Jesus says to you, to all of us, “What can you do? Our ancestors ate manna in the desert...it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven.” You look to the sky. Glance around at the ground. Your stomach rumbles a bit. “Well, sir, give us this bread always.” Jesus smiles. This is the perfect set-up, the best of all segues. He takes the moment in hand, pauses just long enough to build an arc of anticipation, and then teaches the crowd, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.” Never hunger. Never thirst. First, believe; then think, feel, act, be always out of this belief in Christ and your life here and now will be a reflection of your promised life at the foot of the throne. You will be the only sign any of us will need to believe, the only miracle any of us will ask for.

Have you learned Christ? If so, then be Christ for us! If not, then let the Body and Blood you take this morning be your food and drink for the pilgrimage to heaven. Receive him as you would a rescuer come to take you from the wilderness. He will bring you to a far holier land.

Where's your dancer?

[NB. This is my last daily homily preached to the sisters here in Fort Worth. I am headed back to the priory in Irving later today. . .]

St Alphonus Liguori: Lv 25.1; 8-17; Matt 14.1-12
Fr. Philip Neri Powell, OP
Sisters of St Mary of Namur

Herod hands us a warning —the head of John the Baptist on a platter. Surely, Herod has no idea that this grisly gift to a dancer would serve as a caution twenty centuries down the road. Fearing the anger of the people, he sets aside his own anger at John and enjoys his birthday party. He enjoys it a little too much; so much, in fact, that he foolishly vows to grant the party's exceptional dancer whatever she might wish. At the prompting of her mother—Herod's illegitimate wife—the young woman asks for John's head. For us, twenty-first century Christians, the girl's naivete produces a first-century warning: those in power will not tolerate prophets who speak the truth, especially if the truth spoken risks stinging an unruly conscience and rousing an unjustly ruled people. We are duly warned. But if Christians cannot or will not speak the truth to those who rule, who will? Can we afford to tolerate rulers who will not hear the truth spoken? Are we ready to surrender our heads to the court dancer?

John discovered the hard way that princes and kings do not like God's grubby spokesmen spouting off about truth, justice, and the holy way. Out of fear, Herod allows John to live despite John's harangues against his royal adultery. Watching the daily tracking polls, Herod no doubt sees John's popularity as a prophet of God, a man worthy of the job given to him. Focus groups indicate to the king that beheading John for speaking out would be a very dangerous move poll numbers; so, he refrains. Instead of the calling the axeman, Herod funds a political action committee and begins oppositional research. The negative ads were poised to air the day the dancing girl moved seductively onto the scene. She's the game-changer. In what will become one of history's most notorious political gaffes, Herod promises her the world. She wants and gets John's head. For the next several months nothing else is discussed in media. How will Plattergate play out at the polls? Has Herod hurt himself with the religious demographic? Was the whole affair a set-up by Herod's zealous opponents to embarrass him?

Among the witnesses that day were John's disciples. They collect his body and bury it. Then they tell Jesus that his herald is dead. Hearing this, Jesus goes alone to a deserted place. Does Jesus think that John was foolish to admonish Herod? Would Jesus have advised John to resist speaking the truth to his king? Maybe the better way here is the path of quiet persuasion through earnest dialogue and common ground engagement. After all, the truth is so harsh, so dramatically uncompromising, and impractical. Surely, our Lord would have coached John to be more tolerant, less judgmental, more willing to see both sides of the issue for the sake of staying at the political table. And then there's the whole beheading episode. There's a message for us from our rulers: tell me the truth, and I get your head. What compromise won't get me, the axe will cut away. Negotiate away the truth or die.

Are we ready to surrender our heads to the court dancer? A grim question! One we can hope and pray we never have to answer. Of course, the question will never be put to any of us in exactly those terms. We'll be asked a much more subtle question: are you willing to stop being so stubborn about all those moral and religious issues if we allow you to participate in the democratic process? If not, chop! You're out. Your head won't be on a platter, but your voice will be muffled under the weight of lawsuits and judicial injunctions. If we fall, we fall to the tax-man not the axe-man.

So, what do we do? Negotiate? Engage on “common ground”? Get what we can and thank our secular betters for the scrapes? We are as wise as serpents and gentle as doves, so we could. But too often gentle doves forget that they must sometimes be wise serpents. Fortunately, we are political animals only for a while. The life we have been chosen for and have received is the life of truth lived on the way to an eternal life. There is nothing to fear in speaking the truth, nothing and no one to tremble before when absolute moral virtue needs our voices to be heard. We have been warned. True. But we have also been promised. Warned by a king. Promised by The King. Promised to his Father. The beauty of this promise is that we have already been beheaded, died, buried, and made ready to rise again. Why would we fear the wrath of a king when we truly belong to The King? Besides, who told you that being a prophet was an easy road to fame and riches? Welcome to the Platter! Where's your dancer?

No Class

A picture is worth a thousand words. . .or a couple of dropped points in the polls.


H/T: American Thinker

The Return of. . .Coffee Cup Browsing!

2009-10 is the Year for Priests (pssst. . .I hear priests really like books. . .) :-)

For all your Catholic philosophy needs. . .which are many, I'm sure. . .

Gerald Collins, "Jesus Our Priest" (Caution: Jebbie site, so keep your Summa close by!)

Jesus Beads. . .(not that he is envious of the rosary, of course)

Ever wonder how the Church figures out which Sunday will be Easter Sunday. . .?

Ten Great Existential movies. . .yes, their existence preceded their essenses

The basic idea of HancAquam. . .

Wise Sayings recycled for the cynic

Bar Stool Economics: the American tax system

Great political cartoons

An extremely biased definition of a political liberal

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Hell is good for you!

17th Week OT (Th): Ex 40.16-21, 34-8; Matt 13.47-53
Fr. Philip Neri Powell, OP
Sisters of St Mary of Namur

Setting aside for the moment a few ugly episodes and outrageous characters from the Order's history, it is safe to say that Dominicans have a well-deserved reputation for preferring to teach folks into heaven rather than scaring them away from Hell. We would rather persuade than cajole, influence rather than frighten. Generally speaking, it is better to touch a rational soul with the Light of Christ than it is to scare the snot out of a sinner with ghastly visions of Hell. But sometimes the rational soul of a sinner might need to be shown a scene or two of eternal life without God—just a brief glimpse into exactly what never-ending torment looks like. Doesn't a soul twisted in folly, unable to choose the Good and come to God, doesn't a soul so injured deserve the mercy of wisdom's most immediate remedy? Jesus, the Master Philosopher, knows that even a mind deeply dedicated to right reason but steeped in sin may need a hot-shock, a whack upside the head in order to see through foolish to wisdom. The “fiery furnace” he refers to so often in Matthew's gospel is just that jolt of reality we sometimes need. It's not pretty, but it sure is helpful.

As helpful as images of Hell may be, we tend to shy away from preaching about eternal damnation these days. Too 1950's. Too fundamentalist. Very “pre-Vatican Two”—whatever that means. But if we are going to preach the gospel, there is simply no way to avoid the subject given the lectionary readings! These last two weeks alone Jesus has separated the goats from the sheep; pulled the weeds from among the flowers; culled the good fish from the bad; and his angels have set the midden-heap of pruned branches ablaze. The wicked and the righteous are well and truly labeled, properly queued up, and ready to receive their eternal itineraries. So, let's not mince words; let's study the truth as Jesus presents it to us: make a choice—goat or sheep, flower or weed, good fish or bad, fertile soil or barren dirt. All you need to do is make the right choice. The consequences of making the wrong choice are—shall we say—extremely unpleasant! In the best sense, the choices before us really are just this stark and the consequences of our choices just this easy to discern. Few of us, however, experience the choices in such stark terms.

So why is Jesus presenting the choices in such glaring black and white terms? Why the threat of eternal punishment in the fiery furnace for making the wrong choice? Jesus is a Master Philosopher and a Master Psychologist. Think about how Jesus preaches and teaches. He uses parables, scriptural allusions, conversation, examples, even miracles. Sometimes he interrogates and cajoles. Rarely does he argue like a Greek philosopher or a Pharisee. The people in the crowds respond to him b/c he sparks to life their intuitions about what is true and good and beautiful about being well-loved creatures. He knows that his very presence jump-starts that nagging desire for God that we are born with and strive to satisfy in this life. And he knows that without God's help we will consistently fail to reach high enough when reaching for our happiness. Settling for imitation happiness, faux-joy—this might impress the neighbors, but it takes the real-deal to enter the kingdom. And if Jesus has to scare the snot out of us to get us to pay attention to our eternal choices, then get the hankie ready—here comes the scare!

If you were frightened into the faith, you might not be particularly proud of the fact. It would be more embarrassing, however, to remain faithful out of fear, to remain a believer because the fiery furnace looms large in the imagination. The threat of the furnace is meant to scald a foolish soul into seeing the light of reason, to awake a sleepy desire for God. Clearly, Hell is a very real option for anyone who chooses to live without God for eternity. But Hell is not the be-all and end-all of the gospel. Once the furnace-option has been rejected and we have joined the flowers, the sheep, the good fish, and the fertile soil, Hell might linger as a whiff of smoke to remind us of our wise choice, but the daily life of a Christian is not dominated by the fear of an already and always defeated enemy. We chose to receive the extravagant graces poured out from the cross and the empty tomb. Though the heat of the furnace may have turned us from its punishing flames, setting us on the right course, we stay the course for Christ b/c nothing else, no one else can bring us home. For us, no one else is home.