Prayers from the New Translation of the Missal

The USCCB has posted the first prayers we will hear prayed from the new translation of the Missal:

First Sunday in Advent 2011

+ Collect +

Grant your faithful, we pray, almighty God,
the resolve to run forth to meet your Christ
with righteous deeds at his coming,
so that, gathered at his right hand,
they may be worthy to possess the heavenly kingdom.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.

+ Prayer over the Offerings +

Accept, we pray, O Lord, these offerings we make,
gathered from among your gifts to us,
and may what you grant us to celebrate devoutly here below,
gain for us the prize of eternal redemption.
Through Christ our Lord.

+ Prayer after Communion +

May these mysteries, O Lord,
in which we have participated,
profit us, we pray,
for even now, as we walk amid passing things,
you teach us by them
to love the things of heaven
and hold fast to what endures.
Through Christ our Lord.

These are much better theologically than the 1973 translations. . .but they are a little clumsy.   The first three lines of the Collect are pretty bad, actually.

Better:

Grant your faithful, we pray, almighty God,
the resolve to run forth with righteous deeds
to meet your Christ at his coming. . .

The bishops needed a poet on their translation staff!  :-)


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Female "deacon" renounces her "ordination"

Fr. Z. brings our attention to something I have NEVER seen in my 30yrs of dealing with feminists:  a feminist openly, publicly admitting that she was wrong!  

Dr. Norma Jean Coon participated in a fake ordination presided over by a fake bishop (who claimed that she had been "ordained" by three real R.C. bishops in Germany. . .sorry boys, it didn't take).  

Dr. Coon is now renouncing her "ordination" and giving her obedience to the Holy Father.  She also renounces her affiliation with Roman Catholic Women Priests (is that like the Orthodox Jewish Bacon Association?). 

It looks as though Dr. Coon is renouncing her "ordination" b/c she didn't have the proper permissions from the Church.  N.B.  even if (by some strange accident) she had received the proper permissions and the Pope himself had laid hands on her in St Peter's Basilica, she still wouldn't be ordained.

Remember:  the Church doesn't ordain women because it chooses not to. . .the Church CANNOT ordain women.   

Good for her.  I just hope this doesn't turn out to be some kind of sick hoax. 

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On being seduced by New Age occultism

Archbishop Thomas Winski on "New Age spirituality":

Despite the secularism of our age — or perhaps, because of it — many people are rediscovering an interest in spirituality. One can go to almost any commercial bookstore and discover whole sections devoted to the theme.

Unfortunately, most of what sells as “spiritual reading,” usually classified under the heading of “New Age,” does not demand any more faith or belief than going to the movies. Not all that is marketed under the rubric “spirituality” is “chicken soup” for the Christian soul. Indeed, much of it, if consumed indiscriminately or unwarily, could prove poisonous to the life of faith. While New Age writings may seductively appeal to the legitimate longing of human nature, they are fundamentally opposed to Christian revelation. . .

Read the whole thing.

You might also like my posts:

How Catholics Can Avoid New Age & Occult Practices

Just Say No to the Ouija

My Occult Past (such as it was. . .)

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Coffee Cup Browsing

Dem Senators and public unions in WI are losing their allies. . .fast.

This won't help the unions:  the average salary + benefits for WI public school teachers is $100,005. Practically slave labor.  "Workers" Unite!

Tolerance is not indifference. . .the Church teaches respect for religious liberty.

Spiritual starvation. . .do yourself a BIG favor and take the time to read this.  Excellent.

More on the diseased PC-culture at the Pentagon that allowed a Muslim extremist to murder 14 of his fellow American soldiers.

Eucharistic Adoration transforms a dying parish.

Prayer for the people of Christchurch, NZ. . .major earthquake strikes.

Happy Easter. . .from my hair.

No, this isn't a pic of me. . .but does a good job of representing how I feel some days.

Dominican kitty (in full habit) has a message for HancAquam


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The real drama: belief/unbelief

Confession:  I got a late start this morning, so part of this homily has been cannibalized from one I preached back in 2007.  Mea culpa!

7th Week OT (M)

Fr. Philip Neri Powell, OP

St. Joseph Church, Ponchatula

Great teachers are often great actors. Pitch the voice just right. The dramatic gesture. The well-placed pause for effect. Props help and so does audience participation. Engage the students in a mini-drama and never let them know that they are learning. Great preachers are both great actors and teachers. They use all the same techniques, plus they pull from a long tradition of biblical images and bring them alive for a contemporary congregation. Engage the congregation in the drama of the living Word and let them see and hear Jesus himself proclaiming the gospel. There's only one small problem with this familiar picture of the Christian preacher. You're not going to find Jesus on stage acting a part, or playing to an audience for effect. Take this morning's gospel for example. Jesus performs an exorcism. Always good for a little drama. When the possessed boy sees Jesus, he starts thrashing around, foaming at the mouth, etc. Jesus asks few questions about the boy's history. Listens to the answers and seems just a little put out by the whole situation. He issues the demon a simple command, and it's over. There's no swiveling heads, no nails or bugs puked up, no mysterious messages pressed against the flesh from inside the boy’s body. No levitating. Just a little shouting and a couple of convulsions and the demon is gone. So, where's the spiritual drama? Where's the tension and conflict in this story? Look to the boy's father. Jesus addresses the father's doubt, “Everything is possible to one who has faith.” The father cries out, “I do believe, help my unbelief!” 

You can almost see the distress on the father’s face. There’s torment there and love and a dreadful hope, the kind of hope that one needs to feel in order to keep going, but at the same time the kind that is often broken by what seems impossible. Barely above a whisper, the father, reluctantly, expectantly, says to Jesus, “If you can do anything, have compassion on us and help us.” There's a long moment between putting his hope into words, trusting in the power of a stranger, and the stranger’s answer, “’If you can!’ Everything is possible to one who has faith.” Is the father relieved? Or joyous? Or just more desperate? He cries out, “I do believe, help my unbelief!” He is showing great wisdom here. He understands that his unbelief is at the root of his yet to be fulfilled hopes for his son. And he understands that it is his belief, his faith that will give his hope healing power. The father's dramatic confession of belief; then his plea for help; and then his admission of unbelief is a sign of his wisdom. He cries out in true humility, confessing to crippling doubts and then total trust. Up until the moment Jesus speaks, doubt strangled all of the father's hope. At his confession of faith, he brings peace to himself and his son. 

The boy’s father makes a humble and wise admission: “I trust you, heal my distrust.” And Jesus works with this prayer to cast out the demon. Like this father’s faith, our faith is never about quantity, about having “enough faith.” We don’t “have faith” in the way that we “have money.” Faith is the habit of trusting God to do what He says He will do. Our faith, our habit of trust in God, can be measured in depth, strength, endurance, or sincerity, but never quantity. Nor will we often find our faith on stage, at the center of a drama, and so publicly tested. But there is in us a virtue, a habit of being, that makes it possible for us to reach out to God and say without fear, “I believe, Lord!” and confess without fear, “Help my unbelief!” When we throw ourselves so completely on the mercy of God, we give witness to an eternal truth, “All wisdom comes from the Lord and with him it remains forever, and is before all time.” Indeed, upon His friends, our Lord lavishes His wisdom.

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Test Results

Good News!  There are no alien babies growing in my head. . .

MRI's and ultrasound came back clean. 

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On Man becoming God: seven more explanations from Catholic Tradition

The notion that human salvation is to be understood as a form of deification/divinization is solidly attested to in the tradition of the Church.  What distinguishes the Christian idea of deification from the pagan idea of deification is our belief that "man becoming God" is the freely given gift of the Holy Spirit.  There is no salvation/deification outside the work of the Blessed Trinity.

1. St Thomas Aquinas, ST I.12.5:

. . .since the natural power of the created intellect does not avail to enable it to see the essence of God, as was shown in the preceding article, it is necessary that the power of understanding should be added by divine grace. Now this increase of the intellectual powers is called the illumination of the intellect, as we also call the intelligible object itself by the name of light of illumination. And this is the light spoken of in the Apocalypse (Apocalypse 21:23): "The glory of God hath enlightened it"--viz. the society of the blessed who see God. By this light the blessed are made "deiform"--i.e. like to God, according to the saying: "When He shall appear we shall be like to Him, and [Vulgate: 'because'] we shall see Him as He is" (1 John 2:2).

2. ST I.12.6:

Of those who see the essence of God, one sees Him more perfectly than another. This, indeed, does not take place as if one had a more perfect similitude of God than another, since that vision will not spring from any similitude; but it will take place because one intellect will have a greater power or faculty to see God than another. The faculty of seeing God, however, does not belong to the created intellect naturally, but is given to it by the light of glory, which establishes the intellect in a kind of "deiformity," as appears from what is said above, in the preceding article. 

3. from the Catholic Encyclopedia on "supernatural adoption":

The Fathers dwell on this privilege [our adoption as "sons of God"] which they are pleased to style deification. St. Irenæus (Adv. Haereses, iii, 17-19); St. Athanasius (Cont. Arianos, ii, 59); St. Cyril of Alexandria (Comment. on St. John, i, 13, 14); St. John Chrysostom (Homilies on St. Matthew, ii, 2); St. Augustine (Tracts 11 and 12 on St. John); St. Peter Chrysologus (Sermon 72 on the Lord's Prayer) — all seem willing to spend their eloquence on the sublimity of our adoption. For them it was an uncontradicted primal principle, an ever ready source of instruction for the faithful, as well as an argument against heretics  such as the Arians, Macedonians, and Nestorians. The Son is truly God, else how could He deify us? The Holy Ghost is truly God, else how could His indwelling sanctify us? The Incarnation of the Logos is real, else how could our deification be real? Be the value of such arguments what it may, the fact of their having been used, and this to good effect, bears witness to the popularity and common acceptance of the dogma in those days.

4. from the Catholic Encyclopedia on "mystical marriage":

. . . .the term mystical marriage is employed by St. Teresa and St John of the Cross to designate that mystical union with God which is the most exalted condition attainable by the soul in this life. It is also called a "transforming union", "consummate union", and "deification". St. Teresa likewise calls it "the seventh resting-place" of the "interior castle"; she speaks of it only in that last treatise which she composed five years before her death, when she had been but recently raised to this degree.

5. from St John Damascus, "An Exposition of the Orthodox Faith," III.12:

For the Word Himself became flesh, having been in truth conceived of the Virgin, but coming forth as God with the assumed nature which, as soon as He was brought forth into being, was deified by Him, so that these three things took place simultaneously, the assumption of our nature, the coming into being, and the deification of the assumed nature by the Word. And thus it is that the holy Virgin is thought of and spoken of as the Mother of God, not only because of the nature of the Word, but also because of the deification of man's nature, the miracles of conception and of existence being wrought together, to wit, the conception the Word, and the existence of the flesh in the Word Himself. 

6. from Pope John Paul II, Orientale Lumen:

The Eucharist is the culmination of this prayer experience, the other pole indissolubly bound to the Word, as the place where the Word becomes Flesh and Blood, a heavenly experience where this becomes an event. In the Eucharist, the Church's inner nature is revealed, a community of those summoned to the synaxis to celebrate the gift of the One who is offering and offered: participating in the Holy Mysteries, they become "kinsmen" [28] of Christ, anticipating the experience of divinization in the now inseparable bond linking divinity and humanity in Christ.

7. from the Catholic Encyclopedia, "The Blessed Trinity":

In Greek theology. . .the Holy Spirit does not come to us because we have received sanctifying grace; but it is through His presence we receive the gift. He is the seal, Himself impressing on us the Divine image. That Divine image is indeed realized in us, but the seal must be present to secure the continued existence of the impression. Apart from Him it is not found (Origen, Commentary on John II.6; Didymus, "De Spiritu Sancto", x, 11; Athanasius, "Ep. ad. Serap.", III, iii). This Union with the Holy Spirit constitutes our deification (theopoiesis). Inasmuch as He is the image of Christ, He imprints the likeness of Christ upon us; since Christ is the image of the Father, we too receive the true character of God's children (Athanasius, loc. cit.; Gregory Nazianzen, Oration 31.4).

All selections were taken from New Advent.

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On Man becoming God: four explanations

Today's homily provoked a few questions about the nature of our salvation understood as "Man becoming God."  Below are four selections that explain the concept of theosis/deification/divinization. 

1. From an Advent mission that I preached back in 2007,  Mission Two:  Grace and Divinization:

The longest tradition of the Catholic Church understands our redemption and sanctification, our one time rescue and our growing into holiness, as an on-going process of turning each of us individually and all of us together into Christ. The Biblical tradition, the Patristic tradition, the scholastic tradition, and all of the traditions of the Church loyal to the magisterial ministry of Peter agree: God became man so that men might become God. That’s right. You heard me correctly: to be saved is to be made God. We call this deification or divinization—the God-initiated, God-driven, God-bound process of bringing a man or woman into the fullest possible participation in the divine life. Think about what the phrase “to partake” means. We can partake in a meal. Partake in a game of poker. Partake in an discussion. This means that we are involved, engaged, deeply committed to the activity, and open to the players, the actors; open to the game, and ready to be caught up, absorbed, taken in and changed. You eat a steak and that steak becomes part of you. You drink a glass of water and that water becomes part of you. You marry and your single flesh joins another single flesh to become one flesh. You eat the Body and drink the Blood of Christ and you become Christ. You are what you eat!

To partake of the divine nature, then means to share in, to participate in, to live with right now and forever the Blessed Trinity. To be supremely intimate with God the Father who loves His Son in the Holy Spirit. But we have to be absolutely clear about one thing: we do nothing to deserve this gift of the divine life; we do nothing to merit our redemption in Christ; we cannot reach for God until God teaches us to reach; we cannot grasp at an everlasting life until God teaches us to grasp; we cannot pray, sacrifice, sing, forgive, confess, repent, show mercy, grow in holiness—none of this!—we can do none of this until God teaches us to pray, sacrifice, sing, forgive, confess, repent, show mercy, grow in holiness. 

2. From Fr. Jean Corbon’s book, The Wellspring of Worship (Ignatius Press, 1988):

Following these three pathways of the transfigured icon, we are divinized to the extent that the least impulses of our nature find fulfillment in the communion of the Blessed Trinity We then "live" by the Spirit, in oneness with Christ, for the Father. The only obstacle is possessiveness, the focusing of our persons on the demands of our nature, and this is sin for the quest of self breaks the relation with God. The asceticism that is essential to our divinization and that represents once again a synergy of grace consists in simply but resolutely turning every movement toward possessiveness into an offering. The epiclesis on the altar of the heart must be intense at these moments, so that the Holy Spirit may touch and consume our death and the sin that is death's sting. Entering into the name of Jesus, the Son of God and the Lord who shows mercy to us sinners, means handing over to him our wounded nature, which he does not change by assuming but which he divinizes by putting on. From offertory to epiclesis and from epiclesis to communion the Spirit can then ceaselessly divinize us; our life becomes a eucharist until the icon is completely transformed into him who is the splendor of the Father (223).

3. From the Catechism of the Catholic Church: 

The Word became flesh to make us "partakers of the divine nature": "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." "For the Son of God became man so that we might become God." "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods." (par 460)

4. Carl Olsen's "Theosis:  The Reason for the Season"

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God's ridculous demands

7th Sunday OT

Fr. Philip Neri Powell, OP

St. Joseph Church, Ponchatula

One thing we know for sure about God: He ain't shy about demanding that we do great things. He ain't shy about demanding that we become a great people. But His demands for our greatness always come with an offer of help; He never simply demands perfection and then leaves us on our own. Since His help has often come in the guise of an invading army or a series of plagues or the mysterious puzzles of prophecy, we might think it better that He withdraw His help and let us do the best we can all by ourselves. But divine expectations are best met with divine assistance, especially if we are the ones who are expected to excel. Given our limits, our tendencies to falter, we know that the higher the expectation, the greater the need for help. If what God says to Moses in the Book of Leviticus is to be believed, then the only help for us is for God to make us gods: “Be holy, for I, the Lord, your God, am holy.” Jesus repeats this demand, “. . .be perfect, just as your heavenly Father is perfect.” We are to be holy and perfect as God Himself is holy and perfect. Can you imagine what sort of help we are going to need to meet this expectation?! God will indeed have to make us into gods. And this is exactly the help He offered us when He sent His only Son to live and die among us as one of us. He's offered His help—once for all—on the cross. Are you ready to receive it?

The question I'm asking sounds a bit strange, so let me make it perfectly clear: you are ready to be made into God? This really isn't such a strange question. The idea that we “partake in the divine nature” is an ancient Catholic tradition; it's as old as Christianity itself. The idea that the divine can dwell in the human is even older. In the Word Made Flesh, Jesus Christ, we have one person with two natures—one human, one divine. If we can believe that the Son of God was born of a virgin and lived and died among us, then it really isn't all that difficult to believe that we are saved from eternal darkness by becoming one with the Father through the His incarnated Son. Writing to the Corinthians, Paul puts the question succinctly: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” What other work do we have as Christians than to allow the Spirit of God to be poured into us, overflowing into anything, anyone we touch? Our wisdom becomes His wisdom; our love becomes His love; our hope becomes His hope. We become holy and perfect in the only way we can: we become God. . .with God's help. Without His help, we fall into the same trap that fell Adam and Eve, that hapless couple who believed the serpent when he told them that they could become gods without God. What did the serpent tell Adam and Eve that they needed? Knowledge. Not divine knowledge but worldly knowledge. Having enough worldly knowledge would not only enlighten them but it would transform them into gods as well.

They fall for it. And so do we. Paul writes to the Corinthians, “Let no one deceive himself. If any one among you considers himself wise in this age, let him become a fool, so as to become wise. For the wisdom of this world is foolishness in the eyes of God. . .” Now, Paul uses “wisdom” rather than “knowledge” here. Knowledge and wisdom are not the same thing. Wisdom comes with the right use of knowledge. Knowledge is a tool; wisdom is an attitude. When Adam and Eve disobeyed God in their pride, they came to know the difference between good and evil. What they choose to do with this knowledge is what makes them wise or foolish. Paul is exhorting the Corinthians to reject the kind of wisdom that comes from worldly knowledge alone, that is, wisdom based on knowledge that ignores God as the world's creator. He is not telling them to reject knowledge about the world but rather to reject the idea that you can be wise all the while denying that God is the world's creator. True wisdom—godly wisdom—starts with a spirit overawed by the presence of God in His creation. Wisdom based on worldly knowledge demands that we start with the world and work only within our human limitations, leaving God aside. What God demands of us in our progress toward His holiness and perfection is that we see, hear, taste, feel, and think through our trust in Him. In other words, we start by acknowledging that we are His creatures, and then we see, hear, taste, feel, and think of everything we encounter as a revelation of God Himself. This is how we start. But it isn't how we finish.

The gospel set aside for today is a continuation of last Sunday's reading. That reading ended with “Let your Yes mean yes and your No mean no. Anything else is from the evil one.” Jesus showed us then and he shows again today the difference between worldly wisdom and the wisdom of his Father. He sets one side against the other: “You have heard it said. . .but I say to you. . .” You have heard it said, “An eye for an eye and a tooth for a tooth.” But I say to you, “Offer no resistance to one who is evil.” You have heard it said, “You shall love your neighbor and hate your enemy.” But I say to you, “love your enemies and pray for those who persecute you.” Why? Why would any sane person living in the real world offer no resistance to evil, love their enemies, and pray for those who persecute them? Jesus answers, “[so] that you may be children of your heavenly Father. . .” Worldly wisdom tells us that it is wise to fight evil, to hate our enemies, and to pray of their defeat. In a world without God, a world where there is nothing beyond death, nothing higher than the law of Might Makes Right, we would be foolish indeed to forgive, to show mercy, and to pray for our enemies. But we have vowed to pursue holiness and perfection with God's help. And this we cannot do if we are mired in the foolishness of the world. Think for a moment about the standard God has set for us. Jesus says that we must do these ridiculous things in order to be the children of our heavenly Father b/c “he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust.” If can't choose who gets God's sunlight and who gets His rain, how could we possibly decide who it is that He should love and forgive? And if we are saved by becoming God, then our love and forgiveness must fall on the bad and the good, on the just and the unjust alike. That's quite a demand. An extraordinarily high expectation. Thanks be to God that we have His help!

The question remains: are you ready to receive His help and become God? To be holy as He is holy? To be perfect as He is perfect? St. Thomas Aquinas, quoting St. Irenaeus, wrote, “God became Man so that Man might become God.” Our only hope of achieving the holiness and perfection demanded of us is to surrender ourselves to the wisdom of God, and follow His Christ in all things. At the end of the day, our surrender is sacrificial love, giving of ourselves wholly in love for the sake of another. At the very least, this means restraining your pride—hourly, daily—and giving God thanks for every chance you have to be loving, forgiving, and merciful. All of us belong to you, and you belong to Christ, and Christ himself belongs to God.

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Abel still bears witness. . .do you?

6th Week OT (S)

Fr. Philip Neri Powell, OP

St. Joseph Church

Think about all the ways that you can change yourself. Buy new clothes. Get a haircut. Lose weight. A little plastic surgery to perfect your already nearly perfect figure. You can learn a foreign language, or take up a hobby like stamp collecting or bungee jumping off bridges. Any change you make will be temporary; it will last only as long as you do. This includes tattoos and piercings. These changes are temporary not only b/c they are made to a mortal body—a body that will die—but also b/c the one who makes them is limited, a finite person. None of us is God, so how we alter our body or improve our mind will, of necessity, be impermanent. On our own we cannot change ourselves in ways that will last forever. However, there is one change we can make that will last forever: we can become Christ. With God's help, we can be transfigured into the sons and daughters of the Father in heaven. When Jesus transfigures in front of Peter, James, and John, we isn't just showing off or trying to overawe them. He's showing them (and us) our future, our desired end. Through him, with him, in him, we are transfigured, radically changed into men and women capable of becoming Christs for the world. 

Recall: just a day or two before Jesus transfigures, he had asked his disciples, “Who do you say that I am?” Peter answers, “You are the Christ.” Though he gives the right answer, Peter doesn't really understand what this answer means. When Jesus tells his disciples what is destined to happen to him at the hands of his enemies, Peter balks and rebukes Jesus. Jesus, in turn, rebukes Peter, “Get behind me, Satan!” We really don't know what Peter expected of Christ, how he imagined that Jesus' mission on earth would end. Jesus knows the prophecies and he knows how and why he will die. He tells the disciples that if they will follow him, they must pick up their cross and be prepared to suffer as he will suffer. Had he stopped there, the disciples might have run! And who would blame them? Promising persecution, torture, and death for your followers is not the best way to sell yourself as a leader. But Jesus wants his disciples (and us) to know the profound change that awaits all those who choose to follow him and do so faithfully. Rather than just tell them about this change, he shows them. 

On the mountaintop, Jesus is “transfigured before them, and his clothes became dazzling white. . .” Moses and Elijah appear with him. They disciples are so terrified that they hardly knew what to say. As they were fumbling around for something, anything to say, a cloud appears and a voice booms out, “This is my beloved Son. Listen to him.” If Peter and the other disciples had any doubts about how and why Jesus would suffer and die, those doubts vanished. They were to listen and learn. Jesus asks, “. . .how is it written regarding the Son of Man that he must suffer greatly and be treated with contempt?” Before the Son of Man can achieve what he sent to us to achieve, the words of the prophets must be fulfilled. Before the dazzling white robes of transfiguration can be worn, the bloody red rags of martyrdom must be torn away. His victory for us comes through suffering, through sacrificial love. For us to follow him, to take up our cross, we too must undergo a radical change, one we can start on our own but never finish on our own. Think on the changes you can make—not just superficial changes—substantial changes, changes in how and when you choose to love, to forgive, to show mercy. Abel still bears witness to God through his sacrifice. What are you prepared to sacrifice for Christ's sake? If you will be transfigured, the only answer is “Everything.”

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Coffee Cup Browsing

Unions protest for democracy in WI but actively work against democracy in their own ranks.

The New Civility?  WI teachers lead by example.  I'd really like to know if any of these placards make it onto any major MSM news show.  If not, then we know why the MSM has become largely irrelevant. 

Milwaukee archbishop backs unions?  Hmmmm. . .looks like the good archbishop is failing to distinguish between private sector and public sector unions.  

TN legislative cmte approves bill that will break the teachers' union ability to bargain collectively.  Excellent move!  Collectivism of any kind ultimately punishes individual talent and rewards individual irresponsibility. Is there a better example of this than the public school system?

At UC-Davis "religious discrimination" is defined as "Christians oppressing non-Christians."  By definition, Christians cannot be discriminated against.  This reminds me of a time when a friar told me that whites cannot be discriminated against b/c they are white!

Can Catholics lie in order to expose corrupt organizations like Planned Parenthood?  Shea does an excellent job of parsing all the distinctions and splitting all the right hairs.  Bottom-line:  lying is always a sin.  But there are levels of culpability.  

CARA report confirms what most of us what known for some time:  religious congregations that maintain basic Catholic traditions (habit, community prayer, devotions, etc) are growing rapidly.

Aussie priests threaten to boycott the new translations of the Missal.  Isn't it strange that those who push and push and push for change are so hind-bound and stubborn when it comes to change they don't like.

Why you shouldn't take your husband shopping with you

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On tranqs, butter, and the MRI

With a horse tranquilizer, a tub of "I Can't Believe It's Not Butter!," some prayer, some cussing, and an extra-large shoe horn, I made it into and out of the MRI machine this afternoon.  It wasn't so bad.

Waiting for the results. . .Thanks for all the prayers!

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Right Answer, Wrong Understanding

6th Week OT (R)

Fr. Philip Neri Powell, OP

St. Joseph Church, Ponchatula

You really can't go through life without being tested. In school, we take tests to measure our knowledge. In the doctor's office, we are subjected tests to evaluate our health. At work, we are given tests to evaluate our competence for the job. Our faith can be tested with temptations. Our sanity can be tested by illness, anxiety, trauma. We can even run tests on the viability of a marriage. Through the centuries, the Church has been tested. Heresies, schisms, multiple popes reigning simultaneously. Invasions, revolutions, suppression by the State. The most dangerous tests of the Church are usually internal. The Church in the U.S. right now is being tested by abuse scandals. The Church in Ireland and Germany are suffering just as the Church in Eastern Europe, Africa, and Asia is growing like Mississippi kudzu. At a vital moment in their training to become apostles, Jesus turns to the disciples and asks, “Who do people say that I am?” John the Baptist. Elijah. One of the prophets. Then the real test. Jesus asks, “Who do you say that I am?” Peter speaks up first, “You are the Christ.” That's the right answer, but does Peter get a gold star for answering correctly? Maybe. If he had stopped there. Peter knows the right answer, but he doesn't know what it means. Jesus is the Christ. Do you know this means?

Inside and outside the Church, Jesus has been portrayed as a desert prophet, a learned philosopher, a mountain mystic, a monk, an eastern priest, a kindly teacher, an ascended master. He's been painted as a fierce judge of sinners; a shining, saintly father; a well-fed merchant, a Buddhist monk, and even as a Renaissance pope! We've read about him as a bomb-throwing Marxist revolutionary, a middle-class social reformer, a feminist campaigner, and a man dying from HIV/AIDS. Everywhere he is portrayed—in art, literature, religious texts—Jesus is always exactly what we need him to be, telling us what we want to hear. And it is for this reason, that Jesus asks his disciples, “Who do people say that I am?” This question tests the understanding of those who follow him around in crowds, those who hear rumors of his works and words. Jesus asks his disciples “Who do you say that I am?” b/c he must know that those closest to him truly understand who he is and what he has been sent to do. They seem to understand his identity but not his mission. Not yet anyway.

When Jesus foretells his treatment at the hands of his enemies, Peter takes him aside and rebukes him. No more than the others, Peter doesn't want to hear what will happen to his teacher. If Peter had truly understood Jesus' mission, he would have understood that the Anointed One promised by the prophets would have to suffer. Scripture is clear about this. Peter's rebuke is a temptation for Jesus, a temptation to abandon his mission and stay with his friends. Jesus puts Peter and the temptation in their proper place, “Get behind me, Satan.” Because of who he is and what he must do, Jesus knows that his Passion has been prophesied and that this prophecy must be fulfilled. Like Peter, we want to spare Jesus his suffering, so we construct images, stories, whole theologies about Jesus that spare him the indignities of the whip and the cross. But to deny that he suffered for us is to deny both who he is and what he has done. Peter is tested. So are we. Peter's faith is weighed and measured. And so is ours. Jesus wants to know that we know both who is he—the Christ—and he has done for us—suffered, died, and rose again. To be the Messiah promised by the prophets is to be the One who takes on the sin of the world. We cannot tempt him to be otherwise. For the sake of our salvation, we cannot sugarcoat, paint over, or wish away the ugly brutality of the Passion or the crucifixion. Through his death on the cross, we come to God's glory with Christ on Easter morning.

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Coffee Cup Browsing

Smallville's Clark Kent/Superman drinks the lefty Kool-aid.  Never got into this show.  

Nice article on the Vatican's astronomer. . .

More adolescent clerical attention-seeking behavior.  The only reason for a priest to do something like this is to draw attention to himself.  He'll have a book out next month and then start making the Heretic Circuit (Call to Action, VOTF, etc.).

LifeSiteNews (a pro-life site based in Canada) is being sued by a dissident priest.  This lawsuit probably wouldn't make it very far in the U.S. legal system, but Canada's system is stacked with anti-Catholic ideologues and anti-free speech activists who hide behind "hate crime" laws.

What church-burnings, executions of Christians, and Muslim rage at Christian evangelization tells us about Islam.

Abuse scandals continue to roll out in Philly.  I would comment on this crisis, but what I have to say is not only not fit for a Christian blog but it would probably get me silenced as well.  And deservedly so.

GetReligion dissects Newsweek's latest anti-Christian hit piece. 

Lefty website goes on a racist rant against conservative black politician, Herman Cain.

It's the spoons that done made me fat!  

Lots of religious jokes

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What if I don't want to see the Light?

6th Week OT (W)

Fr. Philip Neri Powell, OP

St. Joseph Church, Ponchatula

The early Fathers of the Church were deeply influenced by a philosophical system called neo-Platonism. Basically, this system is a revised version of Plato's views on reality and how we come to understand that reality. Compared to today's highly technical, nearly mathematical philosophies, neo-Platonism might be better described as literature, that is, a literary or imaginative way of getting at what's really real and how we know it. One of the key doctrines of neo-Platonism is that humans are enlightened by the divine, the darkness of our ignorance is illuminated by divine light. In the capable hands of our Church Fathers, “illumination of ignorance” becomes a metaphor for “salvation by Christ's light.” When Jesus heals the blindness of some poor soul, he is not only curing them of a physical deficiency, he's bringing them toward salvation as well. Given all of this, why does it take Jesus two times to heal the blind man in today's gospel? Why didn't he get it right the first time? Like the healing of a physical injury, the healing of the injury to our relationship with God is not always a “one and done” deal. Coming back to God takes some work on our part.

Catholics recognize that “getting right with Jesus” is not simply a matter of “accepting Jesus into your heart as your personal lord and savior.” Salvation is not a switch with an on and off position. Nor is salvation like pregnancy: either you are or you aren't. A well-worn metaphor for salvation is the Difficult Path, a long, treacherous road that leads from the valley to the mountaintop. Starting the hike to the top is not the same as being at the top. Another good metaphor is the Party Invitation. God sends out invitations to His heavenly banquet, inviting everyone to party with Him forever. Some accept and arrive on-time. Others accept but never get there. Others toss the invitation and still others reject it outright. What's common to all these metaphors is the idea that we are free to come to God or not. We can start the hike, continue on, and arrive safely—with God's help. Or we can stay in the valley or head back down the mountain if we want. Same goes for the invitation. We are invited to attend the party; we are not compelled. Salvation like healing can be a long, painful process b/c the work—the day to day labor—of being healed, of being saved is our work, how we choose to follow the orders of the Divine Physician.

The blind man is probably not healed the first time b/c he didn't receive Jesus' healing for what it is: a gift. All sorts of perfectly reasonable objections to being healed probably popped up in the man's mind. If I am healed, I won't be able to beg in order to make a living. I'm used to being blind; it's who I am. Do I really want to see the world such as it is? As sinners, we make many of the same sorts of objections to being saved. I really like my favorite sins; I don't want to give them up. I'll be ridiculed at work if anyone finds out that I'm a Christian. Being charitable, hopeful, faithful is difficult. God demands way too much! And so, salvation comes slowly. The light of Christ creeps in, around the edges, and it slowly dawns on us that living in God's love is the only way to live. Once we realize that God's love shines constantly, that the light of His mercy never sets, and we stop testing the limits of our hope in Christ, we open the door to our heart and receive His light. Opening that door is our work, the day to day labor of allowing Christ to illuminate every dark corner, every dark crevice of our broken and bleeding lives. The greatest sacrifice we can make to God is the sacrifice of our repentant hearts. That's the key that opens every locked door, the switch that turns on all the lights.

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