Response to Pervasive Liturgical Abuses

In 2004, the Congregation for Divine Worship and the Discipline of the Sacraments issued the document, Redemptionis sacramentum in order to correct a number of pervasive liturgical abuses.  This document is not well known, or not well known enough.  Here are some of the more salient paragraphs for your consideration:

6. For abuses “contribute to the obscuring of the Catholic faith and doctrine concerning this wonderful sacrament.” Thus, they also hinder the faithful from “re-living in a certain way the experience of the two disciples of Emmaus: ‘and their eyes were opened, and they recognized him.’ For in the presence of God’s power and divinity and the splendor of his goodness, made manifest especially in the Sacrament of the Eucharist, it is fitting that all the faithful should have and put into practice that power of acknowledging God’s majesty that they have received through the saving Passion of the Only-Begotten Son.

[Abuses rooted in a false understanding of liberty]*

7. Not infrequently, abuses are rooted in a false understanding of liberty. Yet God has not granted us in Christ an illusory liberty by which we may do what we wish, but a liberty by which we may do that which is fitting and right. This is true not only of precepts coming directly from God, but also of laws promulgated by the Church, with appropriate regard for the nature of each norm. For this reason, all should conform to the ordinances set forth by legitimate ecclesiastical authority.

11. The Mystery of the Eucharist “is too great for anyone to permit himself to treat it according to his own whim, so that its sacredness and its universal ordering would be obscured.” On the contrary, anyone who acts thus by giving free reign to his own inclinations, even if he is a Priest, injures the substantial unity of the Roman Rite, which ought to be vigorously preserved, and becomes responsible for actions that are in no way consistent with the hunger and thirst for the living God that is experienced by the people today. Nor do such actions serve authentic pastoral care or proper liturgical renewal; instead, they deprive Christ’s faithful of their patrimony and their heritage. For arbitrary actions are not conducive to true renewal, but are detrimental to the right of Christ’s faithful to a liturgical celebration that is an expression of the Church’s life in accordance with her tradition and discipline. In the end, they introduce elements of distortion and disharmony into the very celebration of the Eucharist, which is oriented in its own lofty way and by its very nature to signifying and wondrously bringing about the communion of divine life and the unity of the People of God. The result is uncertainty in matters of doctrine, perplexity and scandal on the part of the People of God, and, almost as a necessary consequence, vigorous opposition, all of which greatly confuse and sadden many of Christ’s faithful in this age of ours when Christian life is often particularly difficult on account of the inroads of “secularization” as well.

12. On the contrary, it is the right of all of Christ’s faithful that the Liturgy, and in particular the celebration of Holy Mass, should truly be as the Church wishes, according to her stipulations as prescribed in the liturgical books and in the other laws and norms. Likewise, the Catholic people have the right that the Sacrifice of the Holy Mass should be celebrated for them in an integral manner, according to the entire doctrine of the Church’s Magisterium. Finally, it is the Catholic community’s right that the celebration of the Most Holy Eucharist should be carried out for it in such a manner that it truly stands out as a sacrament of unity, to the exclusion of all blemishes and actions that might engender divisions and factions in the Church.

[Baptismal and Ordained priesthoods differ in kind not degree]

36. The celebration of the Mass, as the action of Christ and of the Church, is the center of the whole Christian life for the universal as well as the particular Church, and also for the individual faithful, who are involved “in differing ways according to the diversity of orders, ministries, and active participation.” “In this way the Christian people, ‘a chosen race, a royal priesthood, a holy people, a people God has made his own,’ manifests its coherent and hierarchical ordering.” “For the common priesthood of the faithful and the ministerial or hierarchical Priesthood, though they differ in essence and not only in degree, are ordered to one another, for both partake, each in its own way, of the one Priesthood of Christ.”

38. The constant teaching of the Church on the nature of the Eucharist not only as a meal, but also and pre-eminently as a Sacrifice, is therefore rightly understood to be one of the principal keys to the full participation of all the faithful in so great a Sacrament. For when “stripped of its sacrificial meaning, the mystery is understood as if its meaning and importance were simply that of a fraternal banquet.”

[Proper understanding of "active participation"]

40. Nevertheless, from the fact that the liturgical celebration obviously entails activity, it does not follow that everyone must necessarily have something concrete to do beyond the actions and gestures, as if a certain specific liturgical ministry must necessarily be given to the individuals to be carried out by them. Instead, catechetical instruction should strive diligently to correct those widespread superficial notions and practices often seen in recent years in this regard, and ever to instill anew in all of Christ’s faithful that sense of deep wonder before the greatness of the mystery of faith that is the Eucharist, in whose celebration the Church is forever passing from what is obsolete into newness of life: “in novitatem a vetustate.”

45. To be avoided is the danger of obscuring the complementary relationship between the action of clerics and that of laypersons, in such a way that the ministry of laypersons undergoes what might be called a certain “clericalization,” while the sacred ministers inappropriately assume those things that are proper to the life and activity of the lay faithful.

[Male servers preferred, female servers permitted]

47. It is altogether laudable to maintain the noble custom by which boys or youths, customarily termed “servers,” provide service of the altar after the manner of acolytes, and receive catechesis regarding their function in accordance with their power of comprehension. Nor should it be forgotten that a great number of sacred ministers over the course of the centuries have come from among boys such as these. Associations for them, including also the participation and assistance of their parents, should be established or promoted, and in such a way greater pastoral care will be provided for the ministers. Whenever such associations are international in nature, it pertains to the competence of the Congregation for Divine Worship and the Discipline of the Sacraments to establish them or to approve and revise their statutes.¹²¹ Girls or women may also be admitted to this service of the altar, at the discretion of the diocesan Bishop and in observance of the established norms.

[No ad-lib Eucharistic Prayers]

51. Only those Eucharistic Prayers are to be used which are found in the Roman Missal or are legitimately approved by the Apostolic See, and according to the manner and the terms set forth by it. “It is not to be tolerated that some Priests take upon themselves the right to compose their own Eucharistic Prayers” or to change the same texts approved by the Church, or to introduce others composed by private individuals.

59. The reprobated practice by which Priests, Deacons or the faithful here and there alter or vary at will the texts of the Sacred Liturgy that they are charged to pronounce, must cease. For in doing thus, they render the celebration of the Sacred Liturgy unstable, and not infrequently distort the authentic meaning of the Liturgy.

[No non-biblical readings at Mass]

62. It is also illicit to omit or to substitute the prescribed biblical readings on one’s own initiative, and especially “to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God.”

63. Within the celebration of the Sacred Liturgy, the reading of the Gospel, which is “the high point of the Liturgy of the Word,” is reserved by the Church’s tradition to an ordained minister. Thus it is not permitted for a layperson, even a religious, to proclaim the Gospel reading in the celebration of Holy Mass, nor in other cases in which the norms do not explicitly permit it.

[No lay homilies at Mass]

64. The homily, which is given in the course of the celebration of Holy Mass and is a part of the Liturgy itself, “should ordinarily be given by the Priest celebrant himself. He may entrust it to a concelebrating Priest or occasionally, according to circumstances, to a Deacon, but never to a layperson. In particular cases and for a just cause, the homily may even be given by a Bishop or a Priest who is present at the celebration but cannot concelebrate.”

65. It should be borne in mind that any previous norm that may have admitted non-ordained faithful to give the homily during the eucharistic celebration is to be considered abrogated by the norm of canon 767 §1. This practice is reprobated, so that it cannot be permitted to attain the force of custom.

66. The prohibition of the admission of laypersons to preach within the Mass applies also to seminarians, students of theological disciplines, and those who have assumed the function of those known as “pastoral assistants”; nor is there to be any exception for any other kind of layperson, or group, or community, or association.

[Proper subjects for the homily]

67. Particular care is to be taken so that the homily is firmly based upon the mysteries of salvation, expounding the mysteries of the Faith and the norms of Christian life from the biblical readings and liturgical texts throughout the course of the liturgical year and providing commentary on the texts of the Ordinary or the Proper of the Mass, or of some other Rite of the Church. It is clear that all interpretations of Sacred Scripture are to be referred back to Christ himself as the one upon whom the entire economy of salvation hinges, though this should be done in light of the specific context of the liturgical celebration. In the homily to be given, care is to be taken so that the light of Christ may shine upon life’s events. Even so, this is to be done so as not to obscure the true and unadulterated word of God: for instance, treating only of politics or profane subjects, or drawing upon notions derived from contemporary pseudo-religious currents as a source.

[Sober exchange of the Peace]

71. The practice of the Roman Rite is to be maintained according to which the peace is extended shortly before Holy Communion. For according to the tradition of the Roman Rite, this practice does not have the connotation either of reconciliation or of a remission of sins, but instead signifies peace, communion and charity before the reception of the Most Holy Eucharist. It is rather the Penitential Act to be carried out at the beginning of Mass (especially in its first form) which has the character of reconciliation among brothers and sisters.

72. It is appropriate “that each one give the sign of peace only to those who are nearest and in a sober manner.” “The Priest may give the sign of peace to the ministers but always remains within the sanctuary, so as not to disturb the celebration. He does likewise if for a just reason he wishes to extend the sign of peace to some few of the faithful.” “As regards the sign to be exchanged, the manner is to be established by the Conference of Bishops in accordance with the dispositions and customs of the people,” and their acts are subject to the recognitio of the Apostolic See.

[Lay testimony at Mass]

74. If the need arises for the gathered faithful to be given instruction or testimony by a layperson in a church concerning the Christian life, it is altogether preferable that this be done outside Mass. Nevertheless, for serious reasons it is permissible that this type of instruction or testimony be given after the Priest has proclaimed the Prayer After Communion. This should not become a regular practice, however. Furthermore, these instructions and testimony should not be of such a nature that they could be confused with the homily, nor is it permissible to dispense with the homily on their account.

[No political or special interest Masses]

78. It is not permissible to link the celebration of Mass to political or secular events, nor to situations that are not fully consistent with the Magisterium of the Catholic Church. Furthermore, it is altogether to be avoided that the celebration of Mass should be carried out merely out of a desire for show, or in the manner of other ceremonies including profane ones, lest the Eucharist should be emptied of its authentic meaning.

[Communion for non-Catholics]

84. Furthermore when Holy Mass is celebrated for a large crowd—for example, in large cities—care should be taken lest out of ignorance non-Catholics or even non-Christians come forward for Holy Communion, without taking into account the Church’s Magisterium in matters pertaining to doctrine and discipline. It is the duty of Pastors at an opportune moment to inform those present of the authenticity and the discipline that are strictly to be observed.

[Communion may be received standing or kneeling]

90. “The faithful should receive Communion kneeling or standing, as the Conference of Bishops will have determined,” with its acts having received the recognitio of the Apostolic See. “However, if they receive Communion standing, it is recommended that they give due reverence before the reception of the Sacrament, as set forth in the same norms.”

91. In distributing Holy Communion it is to be remembered that “sacred ministers may not deny the sacraments to those who seek them in a reasonable manner, are rightly disposed, and are not prohibited by law from receiving them.” Hence any baptized Catholic who is not prevented by law must be admitted to Holy Communion. Therefore, it is not licit to deny Holy Communion to any of Christ’s faithful solely on the grounds, for example, that the person wishes to receive the Eucharist kneeling or standing.

[Latin is always permitted]

112. Mass is celebrated either in Latin or in another language, provided that liturgical texts are used which have been approved according to the norm of law. Except in the case of celebrations of the Mass that are scheduled by the ecclesiastical authorities to take place in the language of the people, Priests are always and everywhere permitted to celebrate Mass in Latin.

[No glass, clay, ceramic, or wooden vessels--metal only]

117. Sacred vessels for containing the Body and Blood of the Lord must be made in strict conformity with the norms of tradition and of the liturgical books. The Bishops’ Conferences have the faculty to decide whether it is appropriate, once their decisions have been given the recognitio by the Apostolic See, for sacred vessels to be made of other solid materials as well. It is strictly required, however, that such materials be truly noble in the common estimation within a given region, so that honor will be given to the Lord by their use, and all risk of diminishing the doctrine of the Real Presence of Christ in the Eucharistic species in the eyes of the faithful will be avoided. Reprobated, therefore, is any practice of using for the celebration of Mass common vessels, or others lacking in quality, or devoid of all artistic merit or which are mere containers, as also other vessels made from glass, earthenware, clay, or other materials that break easily. This norm is to be applied even as regards metals and other materials that easily rust or deteriorate.

[Purification of the vessels reserved to the priest, deacon, or instituted acolyte]

119. The Priest, once he has returned to the altar after the distribution of Communion, standing at the altar or at the credence table, purifies the paten or ciborium over the chalice, then purifies the chalice in accordance with the prescriptions of the Missal and wipes the chalice with the purificator. Where a Deacon is present, he returns with the Priest to the altar and purifies the vessels. It is permissible, however, especially if there are several vessels to be purified, to leave them, covered as may be appropriate, on a corporal on the altar or on the credence table, and for them to be purified by the Priest or Deacon immediately after Mass once the people have been dismissed. Moreover a duly instituted acolyte assists the Priest or Deacon in purifying and arranging the sacred vessels either at the altar or the credence table. In the absence of a Deacon, a duly instituted acolyte carries the sacred vessels to the credence table and there purifies, wipes and arranges them in the usual way.

[Proper vestments and how to wear them]

123. “The vestment proper to the Priest celebrant at Mass, and in other sacred actions directly connected with Mass unless otherwise indicated, is the chasuble, worn over the alb and stole.”²¹³ Likewise the Priest, in putting on the chasuble according to the rubrics, is not to omit the stole. All Ordinaries should be vigilant in order that all usage to the contrary be eradicated.

[A priest is necessary for Mass]

146. There can be no substitute whatsoever for the ministerial Priesthood. For if a Priest is lacking in the community, then the community lacks the exercise and sacramental function of Christ the Head and Shepherd, which belongs to the essence of its very life. For “the only minister who can confect the sacrament of the Eucharist in persona Christi is a validly ordained Priest.”

[Pastoral Assistants are not Pastors]

149. More recently, in some dioceses long since evangelized, members of Christ’s lay faithful have been appointed as “pastoral assistants,” and among them many have undoubtedly served the good of the Church by providing assistance to the Bishop, Priests and Deacons in the carrying out of their pastoral activity. Let care be taken, however, lest the delineation of this function be assimilated too closely to the form of pastoral ministry that belongs to clerics. That is to say, attention should be paid to ensuring that “pastoral assistants” do not take upon themselves what is proper to the ministry of the sacred ministers.

[The use of Extraordinary Ministers of Communion is not about lay participation]

151. Only out of true necessity is there to be recourse to the assistance of extraordinary ministers in the celebration of the Liturgy. Such recourse is not intended for the sake of a fuller participation of the laity but rather, by its very nature, is supplementary and provisional. Furthermore, when recourse is had out of necessity to the functions of extraordinary ministers, special urgent prayers of intercession should be multiplied that the Lord may soon send a Priest for the service of the community and raise up an abundance of vocations to sacred Orders.

153. Furthermore, it is never licit for laypersons to assume the role or the vesture of a Priest or a Deacon or other clothing similar to such vesture.

156. This function is to be understood strictly according to the name by which it is known, that is to say, that of extraordinary minister of Holy Communion, and not “special minister of Holy Communion” nor “extraordinary minister of the Eucharist” nor “special minister of the Eucharist,” by which names the meaning of this function is unnecessarily and improperly broadened.

157. If there is usually present a sufficient number of sacred ministers for the distribution of Holy Communion, extraordinary ministers of Holy Communion may not be appointed. Indeed, in such circumstances, those who may have already been appointed to this ministry should not exercise it. The practice of those Priests is reprobated who, even though present at the celebration, abstain from distributing Communion and hand this function over to laypersons.

[Every Catholic's duty to guard against abuses]

183. In an altogether particular manner, let everyone do all that is in their power to ensure that the Most Holy Sacrament of the Eucharist will be protected from any and every irreverence or distortion and that all abuses be thoroughly corrected. This is a most serious duty incumbent upon each and every one, and all are bound to carry it out without any favoritism.

184. Any Catholic, whether Priest or Deacon or lay member of Christ’s faithful, has the right to lodge a complaint regarding a liturgical abuse to the diocesan Bishop or the competent Ordinary equivalent to him in law, or to the Apostolic See on account of the primacy of the Roman Pontiff. It is fitting, however, insofar as possible, that the report or complaint be submitted first to the diocesan Bishop. This is naturally to be done in truth and charity.

*All bracketed headings are mine.

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Coffee Cup Browsing

A round-up of Youtube vids on the new book, Hollywood Propaganda. . .interviews with writers and producers of popular TV shows wherein they confess their lefty bias and admit using the medium to influence public opinion.

Romney can add another nearly immovable stone to his campaign:  his recent brainless support for the Church of Global Warming. 

An indispensable website for dyslexic folks like me:  howjsay.com.  I frequently embarrass myself by mispronouncing words/names, especially words/names with vowels in the second syllable.  Just can't get them right w/o practice!

Fr. Z. has a hilarious and decidedly un-P.C. report on that meeting of Protestants in Detroit who are calling themselves The American Catholic Council.  Warning:  swallow whatever you are drinking.

How a Cardinal helped bring contraception to Boston. . .

On modest dress for women. . .and yes, all these apply to men as well.  I've seen a young woman come to her baptism dressed in black short-shorts and then change into a mini-skirt and strapless top after the baptism!

Amen, Calvin!  Preach it!

Today's cuteness. . .someone gets a spaghetti dinner.

On why it is not a good idea to stab a Marine while he's collecting Toys for Tots.

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New Dominican Vocations Video

The English Dominican Province has produced a new vocations video.  It's fantastic!  Check it out.



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Link to my vocation story

Getting lots of requests for my vocation story. . .why now?  Who knows!

Here's a direct link:  Fr. Philip's Vocation Story.

Please comment!

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You love me, therefore. . .

Hey!  Look!  A homily!  Remember those???

7th Week of Easter (F)

Fr. Philip Neri Powell, OP

St Albert the Great Priory

At the moment of his testing in the Garden, Peter, as Jesus predicted he would, denies knowing the Lord three times and flees for his life. Peter must've been surprised by his failure of allegiance. After all, didn't his Master give him the steward's keys to the kingdom of heaven after naming him the Rock of the Faith? What sort of rock denies his Maker? What sort of leader retreats in front of those he leads? All that time with Jesus. All those lessons. All those moments of revelation, wonder, and friendship abandoned and denied in a panicked escape from certain arrest and possible execution. At the moment of his testing in the Garden, Peter contradicts his Teacher, speaks against his Master; and now, he's given the chance—three chances, in fact—to repent and try again. The first time: “Peter, do you love me more than these?” “Yes, Lord, you know that I love you.” Twice more and we're told: “Peter was distressed that [Jesus] had said to him a third time, 'Do you love me?'” Distress?! Peter is distressed that his love for the Lord is being questioned? Does Peter's incredulity seem misplaced? Having denied even knowing the Lord, why is it too much to believe that he might not love the Lord? Jesus' examination of Peter's fidelity is perfectly just and necessary. To feed the Lord's sheep and follow him to the Cross requires more than bare words, more than mere intent. You must be led to where you do not want to go and die there for the glory of God.

Feed my sheep and follow me. These are the two commands that Jesus issues to Peter after he confesses his love for the Lord. Unspoken but clearly implied is the powerful, logical connector, “therefore.” Peter, do you love me? Yes, Lord, you know that I love you. Therefore, feed my sheep. Therefore, follow me. Because you love me you will provide for my people the food and drink they need for eternal life and you will follow me to the Cross and a death you do not seek. There is no time for panic, no place to run. You love me, I know this; therefore, come after me teaching what I taught and doing what I did. Lead my people out of your love for me—even as the Cross comes clearly into view—so that when you die you die for the glory of our Father. Our friends love me too and there is no greater love than to die for one's friends, to sacrifice all we know and possess to show those we love the way back to Love Himself. If they are lost, find them. Once found, feed them. And then, follow me.

Christ's command to Peter is his command to all of us as well. We say we love the Lord and though we may not recoil as Peter did at the Lord's wariness in accepting our claims of love, we know too well our failures and our flaws. If we are distressed when our claims to love the Lord are not believed, it is likely because we are shy in accepting what follows after the “therefore.” Feed his sheep? Yes, of course, but what about family obligations? Yes, but what about my money issues? Yes, but I have my reputation to consider? Follow him? Surely, yes, of course, but does he mean follow his line of thought? Or follow his example? Does he mean literally follow his footsteps? Do I have to die? Yes, you do. We do. Die to self. Die for others. Die for our love of him. Peter denies knowing Christ and therefore denies loving him. Without that love there is nothing to feed the sheep, no one to follow. Peter's love redeems his denial. And his death fed the Church. Now it's our turn to profess a sacrificial love for Christ and do what he commands.

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Texas Whirlwind

I've arrived in Irving, TX. . .well, I got here Saturday afternoon.  Things have been a whirlwind since then. . .thus the lack of blogging. 

It's gonna be a busy one, folks!  So far, I'm signed up for the Friday community Mass.  Will probably catch a Sunday Mass or two as well.

Last night, I went to WalMart with several of the friars.  Standing in line at the register I overheard two teenage girls talking about whether or not to get their noses pierced, "Like. . .not the big kind but like the really tiny sparkly kind."  The whole conversation sent me into a Despair Spiral, mourning the decline of our culture.  Then, out of the blue, one of the girls asks the other (I am not lying here), "Did you get that objectivism stuff yesterday?"  Response:  "Yea.  Ayn Rand.  It's an epistemology based on her rejection of altruism and religion."  OK.  Wasn't expecting that. 

Pray for me and my students. . .God bless, Fr. Philip

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Coffee Cup Browsing

No, Palin did not get the Paul Revere story wrong.  It's the media who think the Schoolhouse Rocks version is the whole truth.  Palin once again trips up the MSM.  They fall for her Dumb State College Girl routine every time. 

Wow. . .just. . .Wow.  The lefties in SanFran do not know their history.  Haven't we been told repeatedly that they're Ever-So-Much-Smarter than we are?  Apparently, they are also far superior in bigotry as well.

Uh oh.  Wards of the Greek Nanny State are upset with Mummy and Daddy.  They are demanding that the Rainbow Unicorns immediately begin producing goods and services for free.

St. Bono under fire for avoiding taxes.  Taxes--like rules, laws, morals, etc.--are for the Little People. 

Classic example of media bias:  Anglican clergy "defect" to the Catholic Church.  How about "converted," "came home," "moved," "switched," "transferred". . .???  "Defect" is probably the worse possible choice.

Another move to undermine the family:  12 y.o.'s making their own medical decisions. 

Slinking deeper and wider into our culture. . .

You will never leave the house drunk again!


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Miscellaneous Updates & Ramblings about Parish Life. . .

Doing my two least favorite things in the world today:  packing and cleaning.  Ugh.  Fortunately, I've managed to keep recent material acquisitions to a minimum.  Most of the books are going back to Rome to await my return. 

Though I really hate packing and unpacking, it affords me the opportunity to rummage through my stuff two or three times a year and clean things out.  I shudder to think what my room in Rome is going to look like after I've been assigned there for 25 years!  

My experience of Dominicans is that we are a messy bunch when it comes to our private rooms, but generally very clean and orderly when it comes to public rooms in the priory.  I know several friars, however, who are meticulously tidy; their rooms are practically showcases!  That can't be healthy.  :-)

Anyway, I fly out late Saturday morning for Dallas.  I'll be at the University of Dallas from June 6th-Aug 12th, teaching two classes:  20th Century Literature (mostly the modernist novel) and History of Christian Spirituality.  God willing, I'll take a drive to Mississippi to visit Ye Ole Parentals and Assorted Familial Relations.  Then on to Oxford and Rome. 

While I'm waiting for the first cup of coffee to kick in, might as well muse on my time as a parish priest.  Ninety percent of my time in the parish was fantastic!  Great parishioners, excellent co-workers in ministry, good experiences in the pulpit, at the altar, in the confessional, the hospital.  The people of St. Joseph's are simply Good People.  They went out of their way to be kind and welcoming to a newcomer.  Helpful, encouraging, engaged in God's work, just Good People.  Having the opportunity/challenge to preach regularly to a non-academic congregation helped me tremendously in honing the homelitic craft.  I can't really pinpoint what's different about preaching to Regular-Normal Catholics (i.e., Catholics in a non-academic setting), but there is a huge difference and this difference has been a lifesaver for me spiritually.  Another big difference btw parish life and university life is the chance to celebrate funeral Masses.  How many priests get six years into their priesthood before celebrating a funeral Mass? 

Two areas of parish life have been difficult, or worrisome.  First, the work schedule/being on-call everyday makes concentration almost impossible.  Just as I get focused on reading/writing, a call comes in for a priest to come to the hospital to anoint someone.  Or the doorbell rings or the phone rings.  It took me a few weeks to stop being annoyed by these "interruptions" and remember that I am here to serve God's people and not sit around reading books.  The other difficult element of parish life for a Dominican is the absence of a discernible Dominican religious life.  My time here at St. Joseph's has been largely indistinguishable from what a diocesan priest would experience as an assistant pastor.  With just two of us in the rectory, there's really not much community life beyond the evening meal and common prayer.  Basically, when Dominicans serve a parish, the parish schedule and pastoral needs trump religious life every time.  A larger community of friars would be able to shape parish life more effectively.  I wonder if this has been done in other places?  

Despite these two small adjustments, serving the Good People of St Joseph's has been a blast! 

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Live as if. . .

N.B.  This is one of those homilies that sounded fine when I wrote it. . .at 4.30am with three cups of Cafe du Monde coffee vibrating through my system.  Once I actually preached it, not so much.  Reading it again, definitely not.

6th Week of Easter (Th)

Fr. Philip Neri Powell, OP

St. Joseph Church, Ponchatoula

For the last several days, we've been hearing how Jesus prepared his disciples for his inevitable death. Today, he tells them, “A little while and you will no longer see me, and again a little while later and you will see me.” This teaching distresses the disciples, but it shouldn't. Jesus has said over and over again that he and the Father are one—their words, their actions, their intentions, all one and the same. Had the disciples understood this teaching they probably would not have been so distressed about his death. The incarnate Son can freely give himself to death, but the Father is eternal, utterly deathless and always present. Therefore, while the disciples can lose Jesus the man, they cannot lose the Son, a divine person “one in being” with his Father. Confused about what Jesus means by “a little while” but afraid to ask questions, the disciples struggle to understand, “What does this mean that he is saying to us?. . .We do not know what he means.” Because they fail to fully comprehend his teaching, Jesus has pity on their ignorance and prophesies, “. . .you will weep and mourn, while the world rejoices; you will grieve, but your grief will become joy.” All our grief, every worry, all of our anxiety, and every burden is transformed into joy by the promise of the resurrection. The whole of the Easter season is designed to hammer into our too thick skulls that nothing of this world endures. Not its pleasures nor its pains. All of creation is redeemed and will be renewed, but the world—the enemies of God and His Christ within creation—that world will vanish forever. However, those who belong to Christ will endure, will always live again.

We have two problems here with the resurrection. First, we have difficulty living now as if we believe Christ's promise of the resurrection. Second, we resist the idea that we can suffer well knowing who and what awaits us. Both problems are problems of faith, problems with trusting God's Word. We are unable or unwilling to throw ourselves wholly into God's plans and surrender control of our destiny. We've learned too much about how to attain secular happiness, too much about the power of positive thinking, too much about how to live in a world that requires compromise and deceit. Our hearts and minds are focused on this world's horizons: a conflict-free marriage, well-adjusted kids, a comfortable bank account, a satisfying job. None of which is evil per se but none of which will ultimately fulfill our longing for God unless each is directed towards giving God glory by preaching His Gospel. Our daily joys and sufferings must glorify God. They must point to God, mark Him out as source and summit. They must serve as the means to our divine end lest they become traps to meet the Devil's needs. Whatever mourning we must do, whatever grief we suffer now will be transformed into joy in the light of our promised resurrection. If we can't believe this, we are lost before we even start the journey.

The disciples are confused, frustrated. They don't understand what the Lord is trying to teach them. He's told them everything that they need to know to survive in the world as his apostles, yet they are still frightened of his absence. What they cannot know is who and what they will become once he's gone. That bit of knowledge must wait until he's gone and the Holy Spirit sent among them. What is yet to be revealed is their lives in the Spirit. This they must live in order to know. And so must we. We can read, pray, attend Mass, and listen to homilies but until we surrender to God—wholly, without reservation—the promise of the resurrection is a myth, a pie-in-the-sky-by-and-by trick to make us behave. Until Christ's spirit of renewal burns through us, leaving us with a single heart and mind united to his Body, we are frightened, frustrated, and driven by fear. Live as if you are already resurrected. Live as if you see God face-to-face.

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Coffee Cup Browsing

Lefties happy to sign a petition calling for a ban on the free speech of conservatives.  Not even a little surprising.  When I was a leftie, I thought that free speech was a dangerous thing too.

Progressive rainbows and unicorns. . .a command economy requires possession of divine knowledge.  Not to mention divine goodness.

A former student of mine and current seminarian for Austin, TX, Sean DeWitt has posted a reflection of Sunday's gospel.  Check it out.

Why aren't The Poor of Britain joining the "Save Our NHS" protests in the UK?

English Dominicans visit a Recusant House in south Oxfordshire.  The way things are going for the faith in the UK, Catholics there might start thinking about keeping a few of these houses in prime condition.

A Clash of Loons:  KKK protests the Westboro Baptists.  Gotta love America!

Hilarious. . .this had me laughing for a while.

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Father, where are you going from here. . .?

. . .that's the oft-asked question these days!  Here's a rough schedule:

June 4th-Aug 14th --> Univ. of Dallas:  teaching summer classes in theology and literature

Aug 15th-22nd --> Mississippi:  visiting the parentals and assorted familial relations

Aug 23rd-Sept 31st --> Oxford, UK, Blackfriars to study for comps/visit my fav OP priory

Oct 1st --> back to Rome to take the Ph.L. comps and begin the Ph.D. (assuming I pass the comps)

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The Devil has a deal for you. . .

N.B.  This is an edited version of a 2006 homily.  Despite my misgivings, it was well-received at all three Masses I celebrated this weekend.  Go figure.  My guess is that since it's actually three homilies in one, there was enough in it to speak to just about everyone!  :-)

6th Sunday of Easter (A)

Fr. Philip Neri Powell, OP

St Joseph Church, Ponchatoula

Was it easier back then, I wonder, to believe in and to witness about Christ? “Back then,” of course, being during the first few decades after the resurrection. Was it simpler? You just believed, met Christ in the Spirit, and then ran around telling everyone what you now know: He is risen! And that was enough: he is risen. It had to be less complicated, less involved to be a follower of the Way way back then. Well, it wasn’t easier in the sense of having to run for your life every the temple guards or the Roman soldiers showed up. Then there were the crowds who weren’t happy about you blaspheming their elder gods when you preached the gospel. Not to mention the growing factions of Christians who split from the apostolic faith and polluted the Word with Egyptian occultism, Roman blood rituals, Greek mystery philosophies, and such nonsense. Oh yea, and then there’s that whole martyrdom business—arrows, blades, fires, crucifixions, drownings, mass murders by imperial decree. Belief itself was easier, I think. Though believing came at a much higher price than it does for us now. Of course, by “us” I mean, “western Christians.” Christians can still find the blade, the jail cell, the shot to the head in some parts of the world—mostly those places dominated by certain sects of Islam or a secular dictatorship. Still, reading the Acts of the Apostles you get the sense of a greater faith among the Christians, a brighter glory, a more urgent spirit of holiness and fervor than we sometimes experience now. Jesus had to know that the fire he kindled would burn hot for a while and then begin to settle into a warm glow before turning to ash altogether. How much more would his friends and their students begin to feel the pressure of family, friends, neighbors to return to the traditional ways once it became clear that he wasn’t coming back tomorrow or next week or even several years down the line. You would think that someone as smart as Jesus would have a plan in place to keep his Word burning down through the centuries. The Good News is: he did and that plan is called the Holy Spirit, the Paraclete, our Advocate and Counselor!

Look at Philip in Samaria. The crowds paid attention to him because he “proclaimed the Christ to them.” He freed people from unclean spirits, healed the paralyzed, and “there was great joy in [Samaria].” So successful was Philip’s preaching there that “the apostles in Jerusalem heard that Samaria had accepted the word of God…” They sent in the Big Guns, Peter and John, who “prayed for them, that they might receive the Holy Spirit, for it had not yet fallen upon any of them…” Philip had preached and healed and baptized, but Peter and John laid hands on these new members of the family, and “they received the Holy Spirit.” Notice here that though Philip brought the Word to Samaria, the larger Church—represented by Peter and John—brought the Holy Spirit. Look at Philip in Samaria! He went down to that city and the Samaritans paid attention to him. Why? Because he “proclaimed the Christ to them.”

Who then is this Holy Spirit? Go back a little while and remember the promise of Christ as he says farewell to his friends, “…I will ask the Father, and he will give you another Advocate to be with you always, the Spirit of truth…” This is the first part of his promise. What’s the second? Jesus promises, “I will not leave you orphans; I will come to you.” So, who is this Holy Spirit? Christ himself, that’s who: “In a little while the world will no longer see me,” Jesus says, “but you will see me, because I live and you will live.” If we live and he lives then it must be the case that we—all of us and Christ himself— we live together. What do we live in, together? The Holy Spirit! But then Jesus says, “…I am in my Father and you are in me and I in you.” So, it’s not the Spirit but the Father we live in? Not quite. It is the Father and the Spirit that we live in…we live as Christ, the one who had made us sons of the Father through the Spirit. Do you see the picture here?

Now, who are “we”? We are children of the Father. We live in the Spirit. We are the brothers and sisters of Christ. Who is “we”? Jesus says, “If you love me, you will keep my commandments…and whoever love me will be loved by my Father, and I will love him…” “We” then are those among us who keep Christ’s commandments and love him. So, if we are those who love Christ, living in him, the Father, and the Spirit and live with them in love, then can we say that the Father, the Son, and the Holy Spirit are Love? You better believe it! No, seriously, you had better believe it. Why? Because there is no way for us to abide with Christ other than this: to love God, love neighbor, love self in exactly the same way and to the same degree than we love God Himself. In fact, we cannot say that we love God while we hate our neighbor, while we hate ourselves. There is no room in a hateful heart for the love that gives us life in Him! 

How then you do you love God? This is not a rhetorical question. This is a question about your eternal destination. Most deeply, most basically, at the heart of everything you are and hope to be, ask the question: how do I love God? In what manner do I love God? Peter helps us here. He writes, “Sanctify Christ as Lord in your hearts.” Meaning, make the One who died for you, everything he is and everything he did, make him ruler of your very being, God of your thinking, your believing, your doing, your living and your dying. He must rule, or someone else will. Peter continues, “Always be ready to give an explanation to anyone who asks you for a reason for your hope…” Why do you hope? Why are you hoping? Seduced as you are toward spending eternity with God, why do you trust? Directed as you are toward your perfection in Christ, why do anticipate? Why is following Christ in his passion, his death, and his resurrection a Good for you? Knowing that your answer might lead to ridicule, abuse, violence, even death, why would you tell anyone why you hope? Peter says, “For it is better to suffer for doing good…than for doing evil.” If it is God’s will that you suffer, it is better to suffer telling the truth; it is better to suffer while witnessing to Christ’s suffering for you, for us all. 

Jesus, looking at his friends, knows that such a witness will draw the darkest spirits, the most maligned accusations against them. He knows this because he himself knows that even his friends—those sitting in front of him—will betray him. If your friends will abandon you in your most painful moment, why would you expect those who never knew you, even your enemies, to hang around and help? Peter writes, “[Jesus] was put to death in the flesh, he was brought to life in the Spirit.” And so it must be for us as well. Given this truth, why do we stay the course to the Cross?

Don’t you think that it was easier back then? They were closer to Christ. They knew him flesh and bone. They heard him with their own ears, watched him with their eyes. They knew him in a way we never can. And yet, here we are. Gathered together in his name as his Body, offering his gifts on the altar of sacrifice, saying AMEN to lives bound to one another in charity. Here we are—loving him as he loves us so that he might reveal himself to us. What does he reveal? He reveals, he shows us that in his love, we too are Christ! We abide, live, move and have our being, we plan grow, thrive, harvest in his love; we work, play, sleep, eat, study in his love; we do everything we do, think everything we think, feel everything we feel in his love. It is no more difficult now than it was then. The Spirit moved then, and the Spirit moves now. The Spirit set them on fire then, he sets us on fire now. The Spirit gave them what they needed to explain their hope; he gives us now the words, the courage, the power to preach and teach our hope in him now. Yes, he suffered; so do we. Yes, he died; so do we. Yet he lives, and so do we…in him, with him, through him. We live as Christ.

It is no easier now than it was then. The Devil has a deal for you. Unclean spirits still plague us. Aren’t are tempted to surrender to our neighbors and say yes to this culture’s lust for death? Aren’t we ridiculed for our naïve faith in ancient tales of miracles? For believing that we need salvation from the stain of sin? For our hope that one day he will return in the flesh to take us away? Sure, of course, we are. The same spirit of despair, darkness, loathing, and destruction still haunts the Church. We must remain unmoved by this spirit of desolation. Love Christ. Follow his commandment to love. Remain in him, and he will remain in you. If He can change the sea into dry land and deliver His children from slavery, then he can give you the Word of Life to speak in His name. Keep your conscience clear and be ready. The Devil has a deal for you. He prowls like a hungry lion hunting for someone to devour. If you want to be the meat between the devil’s teeth, then let go of Christ, surrender to despair, abandon your friends in the Body, and run toward the easier choice of living without our Father’s rule, without His love. This is the freedom the world has for sale and the Devil is ready to make a deal just for you. He'll let you have this world's freedom for as little as your immortal soul. Tell him you are bought and paid for: the Advocate, the Paraclete owns you, body and soul.

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The world hates us. . .

5th Week of Easter (S)

Fr. Philip Neri Powell, OP

St. Joseph Church, Ponchatoula

As persons wholly owned by God through our baptism in Christ, we are in the world but not of it. We live here, endure here, but we do not thrive here. Our full flourishing as creatures of a loving God comes when we see Him face-to-face. Until then, our principal joy is to share the Good News of His mercy to sinners. And as good as this news is, it is not always welcomed news. Jesus says to his disciples, “. . .you do not belong to the world, and I have chosen you out of the world, [therefore] the world hates you.” Why did the world hate our Lord and why does it hate us? To bring the Good News of God's mercy to sinners first requires that we identify the sinners, starting with ourselves. Pointing out sin and naming it as such is a tricky business to say the least. We risk being self-righteous, harshly judgmental, and becoming the enemies of human freedom. Announcing to a self-satisfied world that its virtues and vices are deficient in the eyes of God invites ridicule and persecution. And, frankly, there have been times when we have deserved all the ridicule and persecution we have received. When we have allowed our own gross failures to diminish the luster of our Lord's teachings, we have not only invited the jeers of the world, we have welcomed them. Thus Jesus' warning stands today, “No slave is greater than his master.” If we keep his word, the world will hate us as it hated him. If we abandon his word, the world will join us in our self-destruction. Either way, in this world, we lose.

But losing in this world is no evil thing. Nor does it have to be a painful fall. As Christ himself says, we may suffer for a little while, but our suffering, if properly endured for the benefit of others, will serve all the more to give witness to his sacrifice for us. Is this comforting? Maybe, a little. It doesn't matter. We were never promised comfort. We were given a commission and the authority to carry it out. We either accept this commission and its attendant authority, or we do not. If we do, then we can expect little more than opposition from the world and the threat of constant defeat while we are here. Thankfully, it is no evil thing to be defeated by that which we cannot endure, cannot, in the end, claim victory. Victory over death was won on the cross. Our task is to proclaim that victory come what may, come what will. If we keep his word, we abide in his victory and all the hate, persecution, and ridicule thrown our way will pass with the world into defeat.

Jesus tells his disciples that he chose them out of the world to be his own. This isn't the sort of choosing that the childish long for, the sort of choosing that marks us out as special, above the herd. To think we are somehow better b/c we are chosen is the Devil's temptation; his attempt to entice us to set ourselves aside as particularly holy or pure. None of us is chosen for our special purity, or our extraordinary righteousness. Christ calls to all those hearts and minds open to his Word, and we answer. Not so that we might be “better than” but so that we might be perfected out of our sin. The moment we believe our baptism confers on us an immunity to sin, we rejoin the world's passing and we welcome defeat. How do we call sinners to repentance and welcome them to God's mercy? By first bringing ourselves to repentance and welcoming Him into our lives as God and Father. If can't or won't keep his word, then we have no authority to witness to a world that hates us. No slave is greater than his master. Christ learned obedience through suffering. Are we listening to his word and suffering for the salvation of the world?

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R.I.P.

Earlier this week Sr. Therese Huong Do, OP was killed in Houston by a drunk driver.  Sister was on her way to teach a confirmation class.

Sr. Therese has a special connection to the Southern Dominican Province of friars. . .her brother, fra. Tan Do is a student friar of our province, currently studying in St. Louis.

Please pray for Sr. Therese, her family, and the young man who caused her death.

R.I.P. 

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Missing Kindle book

A kind HancAquam reader purchased a Kindle book from my Wish List recently. . .Bright of the Sky. 

I didn't get an email notification from Amazon about the gift, and they have no record of the book being purchased.  

So, if you bought this book for me, I didn't get it!  It's possible that someone saw it on my Wish List and bought it for themselves. . .which is fine. . .but it shows up on the "purchased" list under my List.

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