On becoming a heretic

Excellent take-down of that WaPo story on dissident catechists who refused to sign a fidelity oath in the Diocese of Arlington.

One observation that had me cheering:

[. . .] Based on years of reading Post coverage of the many doctrinal battles between liberal and conservative Episcopalians, it appears that it absolutely crucial for conservative Episcopalians to obey their liberal bishops (and everyone heads to secular courts if they cannot work things out), but it isn’t terribly important for liberal Catholics to obey their conservative bishops, even when those bishops are acting in obedience to that Bishop of Rome guy. 

During my many years as a Episcopagan--yes, that's how I identified myself--, I argued that it was crucial for traditionalists in the Episcopal Church to obey the revisionist decisions of the democratically elected General Convention.  

The Holy Spirit was always Do Something New and we couldn't allow obstinate worshipers of nostalgia to prevent us from Moving Forward.  The very idea that 20th century Christians would look backwards for inspiration was abhorrent.  

Every decision of the GC that opened up the church to Our Future, every vote that brought us closer to the Wonders of Full Inclusion made me tingle all over! 

It wasn't until I heard that the Great Process of Revision was leading us to discussions about scraping the Book of Common Prayer in favor of a three-ring binder that I began to question the Wisdom of Permanent Theological Revolution.  

When I sheepishly pointed out to my fellow revolutionaries that the Great Process endangered the one thing that all of us--revisionists and traditionalists--revered, the BCP, I was told that the BCP is oppressive, exclusive, narrow, and a tool of racism/sexism/homophobia.  Not only must we revise the BCP, we must destroy it to serve the Permanent Revolution!  

My friends in the Church, the ones who had preached disobedience to authority and the glories of diversity, difference, and full-inclusion, shut me down and beat me with demands for silence. I learned that diversity and difference really means "diversity and difference that agrees with our agenda."

That's when I put on my swimsuit and came across the Tiber.  And on this side of the river, I found more than a few Episcopagans disguised as Catholics.  They did little to actually hide themselves and behaved exactly like my former friends.  

They rail against institutional authority while using their institutional authority to shut down opposition. They decry the abuse of power while abusing their own power.  They cast themselves as The Oppressed while happily opposing anyone who disagreed with them.  And they snark against the shadowy workings of Old Men in Rome while working in the shadows as a clique all their own.

Thankfully, the Roman Catholic Church isn't run like a parliament, so their revolutionary fervor rarely causes much long-term damage.

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Is that wolf I smell?

14 Week OT (F)
 Fr. Philip Neri Powell, OP
St Dominic Church, NOLA

Wolves. Sheep. Serpents. And doves. There's a veritable Noah's Ark in the gospel this evening, a whole zoo's worth of critters living in Jesus' imagination! In the wolf, there's a predator's singular focus on his prey and the cold cruelty of instinct. In the sheep, there's a docility, an innocence, a need to be protected. Serpents are cunning, calculating, and dangerously patient. Doves are gentle and pure. Jesus says that he is sending us as prey among the predators, so we must learn to be both shrewd and gentle, both cunning and pure. How do we manage that? When we are handed over to be prosecuted for treason or heresy, we need not worry about what we will say in our defense. Jesus assures us, “You will be given at that moment what you are to say. For it will not be you who speak but the Spirit of your Father speaking through you.” But if we will be given what to say in our own defense at the moment of greatest need, then why must we like both the serpent and the dove while living as sheep among the wolves? If the Holy Spirit will defend us, and use our voices to do so, then we must be prepared to hear His Word. Before we can speak, we must listen. 

Sheep are notoriously stupid animals. Too stupid to learn much of anything. Wolves are much, much more intelligent, but they are largely driven by predatory instinct and not very obedient. So, Jesus is sending us to live as stupid prey animals among intelligent predators. But we are to be shrewd and gentle. Serpents have a rep for being sly, patient, manipulative, so they would probably make good students but dangerous friends. Doves don't exactly inspire wonder with their smarts, but they are beautiful, and they have a history of showing up at just the right time. Since the Spirit of the Father will be given to us when we need Him, our serpentine cunning and dove-like gentleness aren't really meant to be primary defenses against the wolves. Our primary defense is the Holy Spirit! Shrewdness and gentleness prepare us to receive the Spirit of the Father and to speak His Word. So, our hearing must be astute, and our listening docile—ready to be taught. To receive His Spirit requires docility, and to speak His Word in the Spirit requires ingenuity. To receive His Spirit requires the peace that comes with obedience, and to speak His Word in the Spirit requires the courage, trust, and fortitude that only He can give. 

Wolves will never fear sheep. Nor stop hunting them. So, sheep will always need a shepherd to protect them. The Holy Spirit is our protector, and if we will hear Him speak to us, we will grow in obedience, docility, and faith. This doesn't mean that we should nurture stupidity or timidity and dumbly wait to be rescued. It means that we throw ourselves into the source of Truth itself—God Himself; learn all we can learn about Him from Him; and then, commit ourselves to relying wholly and alone on His care. Are we resolved to being preachers of the truth and teachers of our apostolic faith? Are we fully given over to being wily promoters of God's justice and glowing examples of His mercy? Some of the sheep in the flock smell faintly of wolf. Jesus warns us that there will be those among us who seek to divide the flock, separate off the vulnerable as easy pickings. The Spirit of the Father will never speak with the voice of a hungry wolf, or a sneaky snake. He chooses His sheep—sheep who are prepared with His abundant help to speak His Word, and see it done. So, we listen with sharp ears and docile hearts, ready to learn. That is how we will endure. 

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On the Scandalous State of Catholic Catechesis

Thanks to the archdiocese's Office of Religious Education, I've been teaching basic and advanced certification class for catechists these last few weeks.

Without exception, the veteran teachers in these classes have been attentive, curious, hard-working and. . .surprisingly. . .just a little upset.

Upset!?

Yes, just a little upset.  Maybe surprised is the better word.  In every class so far, I've been told that the information we're covering is largely new to them, or the theology we're using to explain the teachings of the Church is one they've never heard before.

What are you teaching these teachers, Father?!

The Catholic faith.  Plain and simple:  nothing more than the apostolic faith contained in the Creeds, the liturgies, and the Catechism of the Catholic Church.  Granted, my spin on these is decidedly Dominican-Thomistic, but we are using the most basic texts available to explore what the Church teaches about prayer, the sacraments, and worship.  

And. . .the teachers have found much of what the Church teaches to be. . .surprising.  In every class so far we've had a student-initiated discussion that starts with, "Father, I've been teaching CCD for ____ years and no one ever told me _____!"

Any student of mine from the past knows that the focus of my classes is always the text in front of us.  What does the text actually say?  Why does the text say this?  Why does it say what it says in this specific way?  

Deliberately set aside are questions of personal experience and feelings. For example, in discussing the Real Presence, we look at the relevant paragraphs from the Catechism, etc. and spend our time "unpacking" the language used to teach the truth of Christ's sacramental presence in the Eucharist.  

How we have experienced the Real Presence, or how we feel about the Church's teaching on the Real Presence is entirely irrelevant to the truth of the teaching.  In the initial stages of learning about God's Self-revelation in the Eucharist, our personal take on the revelation matters not one iota.  

Why does this old-fashioned method of closely reading texts cause surprise/wonder among veteran catechists?  They have been taught to teach in a way that privileges experiences and feelings above intellectual content. Are experiences/feelings important to learning the faith?  Absolutely.  But we have experiences of the faith, feelings about the faith.  In other words, the object of our experiences and feelings is the faith, and, in the absence of intellectual content, we are abandoned to do nothing more than tell stories and emote.

When you combine a 40 year legacy of institutional intellectual dissent with an experiential/emotive pedagogy, you get The Current State of Abysmal Ignorance about the Faith. You get a roomful of veteran catechists who are surprised/upset to learn that they never understood the Church's teaching on the basic truths of the faith b/c they were never taught the faith. 

You also get the occasional catechist who rejects the most basic teachings of the Church and even opposes the notion that the Church has the right and responsibility to teach the faith.  

Case in point:  the Diocese of Arlington recently asked its 5,000 volunteer catechists to sign a declaration of fidelity to the Creed and the magisterium.  Four volunteers refused to sign and resigned.  These women get points for having the integrity to resign.  What's interesting is how the reporter describes one woman who refused to sign the absurdly obvious declaration:

Kathleen Riley knows her beliefs on the male-only priesthood and contraception put her at odds with leaders of her church. But as a fifth-generation Catholic who went to a Catholic school and grew up to teach in one, Riley feels the faith deeply woven through her.

Riley's beliefs do not "put her at odds with leaders of her church."  Her beliefs put her at odds with the apostolic faith. But b/c she feels the faith deeply, her rejection of the Church's ancient teaching on the all-male priesthood and the evil of artificial contraception should not disqualify her from teaching Catholic children their tradition of faith, a faith that cannot be sliced up into discrete parts and digested individually. There's no disputing that Riley feels the faith deeply.  But what exactly is she having feelings about?  What is the object of her emotions?  It can't be the faith b/c she doesn't accept the truth of the faith.

The rest of the article trots out all the wearying cliches professional dissidents use to justify their continuing opposition to the Church:  "conscience," "abuse of authority," "polls show most Catholics ignore church teachings," "the bishops vs. the Holy Spirit," ad. nau.  But at the root of the catechetical problem is the widespread rejection of the idea that the faith has intellectual content that can be handed on and the elevation of personal experience and feelings about the faith to the Chair of St. Peter.

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Go find the lost sheep. . .

St. Benedict
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

If you are confused after hearing the gospel, please don't think that you are alone! The same teacher who told his disciples to go out into the world and preach the Good News. . .the same teacher who healed Gentiles in the presence of those disciples; talked to an unclean Samaritan woman and fussed at his disciples who told him not to; and even sat down at table with tax collectors and prostitutes over the objections of his disciples. . .the same teacher who set himself the task of breaking just about every purity law on the books and earned for himself a reputation as a dangerous heretic and madman. . .this same teacher is now sending those same disciples out as apostles to proclaim the coming of the Kingdom, and he says to them before they go, “Do not go into pagan territory or enter a Samaritan town. Go rather to the lost sheep of the house of Israel.” After violating so many Jewish taboos, why is Jesus suddenly so squeamish about his apostles preaching to pagans and Samaritans? Jewish officialdom has rejected him, so why waste time and energy preaching to those who have heard the Good News and said, “No, thanks”? God promised the Messiah to the Jews. And so, to the lost sheep of Israel are the apostles sent. 

How do we reconcile Jesus' words and deeds during his public ministry with his parting orders to the newly minted apostles? The Lord knows something that his apostles do not: the apostolic ministry to preach the Good News will not end when the last of them dies. In fact, their preaching ministry as apostles won't truly commence until the Holy Spirit arrives and sets the whole bunch of them on fire! Given the Lord's inclusive words and deeds in their presence; then, his instructions to limit themselves to the Jews; and then, the Holy Spirit's inspiration to set the whole world on fire with his Word. . .we can safely assume that Jesus isn't limiting their ministry, he's concentrating it; that is, with a truly daunting task ahead of them—evangelizing every living creature—the Lord focuses his apostles on a workable task: just preach to the Jews. If we think this for a moment, it makes perfect sense. Who is better prepared to hear that the promises made by God through His prophets have been fulfilled in the coming of Christ Jesus? 

Hosea sets the scene for us. The nation God gave to His people is decadent, luxurious, ripe to the point of being rotten. The more it prospers under His blessing, the more it turns away from Him to idolatry, erecting altars and pillars to alien gods. They blame their spiritual adultery on political turmoil, and Hosea asks, “Since they do not fear the Lord, what can the king do for them?” Then his prophesies, “Sow for yourselves justice. . .break up for yourselves a new field, for it is time to seek the Lord.” And it is time for those who belong to the Lord to seek His lost sheep; thus, Jesus sends his apostles to those who are in most urgent need of the Good News, those who know the Covenant of Abraham yet live as if Abraham never spoke to God. Peter, James, John go to the lost sheep of Israel and along the way they find more and more lost sheep needing a shepherd. The Holy Spirit will not let them leave these all alone, so the Word—like a wild fire—spreads. And the people of God, those adopted as His children, grows and grows, beyond the lost sheep, into a nation of priests and prophets, a body of apostles sent out to find and rescue the lost, the wounded, those thrown away, anyone who desires to be loved as a creature created in the image of God. Go out, then, and show the world that no one is too small, too poor, too idolatrous, too decadent, too sinful to be called unworthy of the Father's saving mercy! 

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Confessions. . .

OK! OK! OK!

I confess. . .

Had class this morning at St Catherine of Siena. 

Went to the archdiocesan office to pick up a roster.

Came home and had lunch.

Took a nap.  OK!  Took a longish nap.

And didn't write a new homily for this evening's Mass.

I recycled one. . .sorta. . .I edited one, and it wasn't very good the first time I used it.

Happy now?
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Audio file for homily: 14th Sun OT

Recorded today's homily at the 5.30pm Mass. . .

An amazing lack of faith?
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An amazing lack of faith?

14th Sunday OT
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Audio File Download

We have just heard read one of the most disturbing sentences found in the New Testament. Left unexplained, this sentence could undermine the legitimacy of the Church, cause irreparable harm to the faith of billions, and hand our enemies the spiritual equivalent of nuclear bomb. This astonishing sentence is almost casually presented, composed with a dangerous indifference to how it might damage Christ's credibility among his future followers—those like us—who will read it and be tempted to despair. That we have not succumb to despair, that the faith of billions has not been harmed, that Christ's credibility has not been damaged is a testament to our ancestors in religion, the men and women who wrestled courageously through the centuries with the demons of doubt, worry, and spiritual cowardice. Mark tells us that Jesus goes home, and he is rejected as a prophet by his hometown neighbors. They doubt his power by questioning his credentials, “Isn't this guy just a local boy?” And they were offended. “So,” Mark casually writes, “[Jesus] was not able to perform any mighty deed there. . .” The Son of God, the Messiah, was not able to bring his Father's mighty power, His reconciling mercy to Nazareth! The Christ is rendered powerless to perform might deeds in his own hometown. 

How does Jesus react to this failure? Mark tells us, “He was amazed at their lack of faith.” That's a charitable description of how the hometown folks greeted their native son. Jesus goes to the synagogue and teaches his Father's Word. Those who hear him teach are astonished by the power and authority of his teaching. But rather than open their hearts and minds to the truth of the good news, they allow Jesus' familiarity, the fact that he is homegrown to confuse their judgment. They recognize his power—“What mighty deeds are wrought by his hands!”—yet they cannot see the hand of the Father through the fog of their contempt. Instead of obeying—listening to—the Word proclaimed with divine authority, they choose to doubt, “Where did this man get all this? Is he not the carpenter, the son of Mary, and the brother of James and are not his sisters here with us?” And b/c they choose to be offended rather than enlightened, they cannot trust; they cannot receive the gift of God's mercy and so no mighty deeds can be accomplished. The Nazareans in the synagogue are astonished by Jesus' teaching and Jesus is amazed by their lack of faith. Despite all the astonishment and amazement flying around, without faith, mighty deeds cannot be done. 

Does it seem somehow wrong to you to say that Jesus is rendered powerless by those who doubt him? What sort of god can be stripped of his power to perform miracles by a doubting crowd? All this sounds too much like the myths of ancient Greece where the gods were only as powerful as their worshipers' faith. When the followers of Zeus lost their faith, Zeus' power began to fade. If Jesus is truly the Son of the everliving God, then his power comes to him in virtue of who he is not by way of the faithful. What authority do we mere humans have to render him powerless? The answer: none, none whatsoever. Our faith or lack of faith in no way affects God's ability to do what He wills. However, as our loving Father, He wills that we come to Him in love and not by force. He pours out His love, mercy, hope, all that we need to come to Him freely, but we must come freely. He gives us His love. We freely receive His love. And then, His love is a gift. And it is only a gift when we freely receive it. In other words, for mighty deeds to be accomplished in our lives, we must believe in and place our trust in the promises He has made to us as our loving Father. Doubt, fear, worry, any sort of disobedience, tempts us to suspicion and short circuits our faith. How do we cooperate with God's grace while doubting, fearing, worrying about whether or not He loves us and cares for us? 

We don't; we can't. . .cooperate with God's grace, that is, while worrying, etc. If I had to define doubt, fear, and worry, I'd say that these are spiritual anxieties, diseases of the soul bought on by a lack of faith in God, by the absence of the good habit of trusting that God has fulfilled His promises. When we fail to practice a virtue—a good habit—we tend to find ourselves indulging in a vice—a bad habit. What does the vicious habit of failing to trust in God look like? We could point out our sins, our acts of disobedience—the big lie, the small theft, the vicious gossip, the lustful look. We could also point out all the things we have failed to do—a work of mercy, a hurt left unforgiven, a falsehood left unchallenged. We could also point out the absence of blessings in our lives: where are my friends? My family? My loving neighbors? Any one of these or all of them might show us what the vicious habit of unfaithfulness looks like. But these are just symptoms of a more insidious problem, mere indications that something much deeper is profoundly wrong. What lies beneath our sins, our omissions? 

 We are tempted to say, “Well, it's a lack of faith!” OK. But faith itself is a gift, the technical term is “infused virtue.” God infuses in us from the instant of our conception the good habit of trusting in Him. We are gifted with the ability to trust Him even before we are born. So, how do we end up lacking in something that's bonded to our DNA? We don't. We can't. We can no more remove faith from who we are as persons than we can recode our DNA at will to become crawfish or dinosaurs. When Mark notes that Jesus is “amazed at their lack of faith,” he means that Jesus is stunned by their unwillingness to cooperate, to work with the gift of faith that his Father has given to them. Jesus' friends and neighbors have faith as a matter of being human; they are simply unwilling to set aside their pride and work with the seed of trust already planted in their hearts. What lies beneath their stubbornness, urging them toward vicious suspicion, is the Enemy whispering, “You don't need faith; you just need a little sweat and some old-fashioned determination, and you can live your life just as you please. You can have it all on your own. You don't need God. In fact, here's a little secret: you can become a god without God!” That whisper echoes down to us from the Garden and it sounds very much like the hissing of a serpent. 

You can become a god without God. All you need is enough money, enough influence, enough power, enough celebrity, enough freedom from your created nature. . .and voila!. . .you're a god, a being beyond the merely human, beyond the mewling herd. And all this transformation will cost you is your soul and along with you soul goes your personhood, your humanity, and your place in the holy family as an adopted child of God. Why do we sometimes find it so difficult, even repellant, to cooperate with God's gift of faith? Because when we cooperate with His graces, we freely accept that everything we have and everything we are is a gift from Him and we are thus totally and irrevocably dependent on Him. We call that dependence humility—the good habit of knowing that and acting on the truth that we are dust, from our origin to our end, we are dust. BUT! We are dust gifted with the freedom to believe and trust in our Creator. And when we believe and trust in our Creator, mighty deeds are accomplished in His Name and for His greater glory. 

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You eat, you go home!

 I swear. . .



. . .I've never been to this place!
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Bringing to mind all that is missing

13th Week OT (S)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

John's disciples find Jesus and ask him, “Why do we and the Pharisees fast much, but your disciples do not fast?” Good question. I wonder why they want to know. Are John's disciples looking for a teacher who's not dragging his students through the desert and serving them nothing to locusts and honey? Or maybe they're disguising a spirit of prideful competition with a question about discipline? Team John is more disciplined than Team Jesus, so tell: why are your players so spiritually lazy, Jesus? Or maybe, and probably, they simply want to know more about Jesus' understanding of how and why we fast. Whatever their motivations for asking the question, Jesus does what he always does when asked to explain himself. He doesn't. Instead, he takes the question as an opportunity to push the questioner further along and under and shows him what lies at the bottom of his query. What lies at the bottom of this question about fasting? From Jesus' response, we can see that there is a connection btw fasting and mourning, a link of btw feasting and living. There is no need for the wedding guests to fast while the groom is still with them. We feast while he's with us, and we fast after he's gone. 

If it is true that we feast while Christ is with us, and we fast after he's gone, then what do we do if he is both with us and not with us? The Church has thrived for centuries w/o Christ walking and talking among us. We live in the days after his death, resurrection, and ascension. So, we fast in mourning. However, b/c Christ sent us the Holy Spirit and established his Church, we know that he is always with us, whenever and wherever two or more are gathered in his Name. So, we feast in celebration. Being faithful citizens of New Orleans, we understand all-too-well the connection btw living and feasting. We do both quite well! What better way to give God thanks for His generous gift of human life than to tuck into some jambalaya, biscuits, and bread pudding? But what is the link btw fasting and mourning? One of the most memorable culinary events in the life of a family occurs at a funeral. We eat at funerals as if carbs and sugar will dry up our tears and bring the dead back to life. The line that Jesus draws btw the fast and the funeral seems a bit twisted if not downright knotted up. It helps to remember that both fasting and mourning brings to mind all that is missing. 

Bringing to mind all that is missing for Christians is about more than mere remembering. Memorials are common markers for noting people and events. We memorialize war heroes, literary giants, athletes. Photo albums, keepsakes, tombstones bring to mind both the living and the dead. For the disciples of Christ, fasting brings to mind both Christ's presence and his absence; both his life and his death. When we fast, we recognize—thing about again—our dependence on God, our adoption as His children through Christ. And we remember—become members again—of his Body, the Church. When we fast from food, we fast for a memory and that memory is made present, made real. When we fast from whatever it is we are fasting from, we fast for a reason, a purpose and that reason is to mourn, to lament the absence of all that is missing. Christ is not with us, so we fast. Yet, he is always with us, so we feast. We cycle through the year fasting and feasting, remembering and recognizing that he is gone, he is here, and he will be among us again. At the bottom of the question about fasting lies humility—our absolute dependence on God. Without Him, there would be no feasting at all. 

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You're a sinner? Welcome to the Church!

13th Week OT (F)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

I trace the call to priesthood back to 1981 during a high school trip to Mexico. The road I took to the Dominicans and ordination was long, pot-holed, twisted, and plagued by dangerous temptations and even more dangerous choices. Allowing the romance and idealism of youth to overwhelm good sense, I ran that road with my eyes closed and my mouth open. Though never doubting my vocation, I often and intensely resisted God's not-so-gentle prodding toward priesthood. Among the reasons for delaying the decision for 17 years was my obvious unworthiness for the office. There's no need for details, but let's just say that my life before the Dominicans would have made the young Augustine blush and the soldier Ignatius flinch. Very little about who I was back then indicated that God could use me to serve His people as a Dominican friar and priest. I imagine that the tax-collector, Matthew feels much the same way when Jesus comes along and says, “Follow me.” And I imagine that most of you jump a little when Jesus says, “Hey you, sinner! Come on, we've got work to do!” You want to resist. Rattle off your sins. Tell him how unworthy you are. How dumb or inarticulate or shy you are. He knows all that already. My advice: just go. He's not going to stop calling just b/c you won't answer. 

One way of looking at the Church is to see her as a collection of those who are called to serve in spite of their obvious unworthiness. The Church is a hospital for the sick not a spa for the healthy. In fact, we're Christians because we're also sinners. Coming to Mass is hardly scandalous behavior even though all you people are sinners! Jesus himself socializes with sinners and gets called out for doing so. What's the big deal? Sick people need healing, so Jesus is going where he's needed. But when Jesus eats with prostitutes and tax-collectors, he's doing more than just scandalizing the self-righteous scribes; he's making himself—a rabbi—ritually unclean. More to the point, Jesus is sacrificing his standing as a ritually clean teacher of the Law so that he might reach those who most need to hear word of his Father's mercy. When the scribes object to his ministry in the messy lives of these sinners, Jesus says, “Go and learn the meaning of the words, I desire mercy, not sacrifice.” What God wants from us is for us to give His mercy the use of our bodies here on earth. Our words, deeds, thoughts—all from each of us. And that's our sacrifice: to set aside our doubts and worries about being worthy of Christ and just follow Christ! 

But, Father, I'm not very smart. I'm not in a state of grace. I'm not good with words. People don't like me. I'm too shy. And Jesus answers, using the favorite word of my teenage nieces, “Whatever.” OK. So, you're a dumb, shy, inarticulate and unlikeable sinner. Peter denied even knowing Jesus. Matthew was a traitor to his people by collecting taxes for the Romans. Paul killed Christians as heretics. Judas sold Christ to his enemies. And the whole lot of disciples ran like rabbits and hid when their beloved teacher was executed. So, whatever, dumb, shy, inarticulate, and unlikeable sinner. Welcome to the Church. Now, get to work! That's our sacrifice: give up sinning AND give up using our sins as an excuse not to do what we have been called to do. Jesus was willing to sacrifice his religious standing as a rabbi in order to bring God's word of mercy to the dredges of Judea. Can we find the courage to sacrifice our excuses for not being bodies for God's mercy? Forgiven sinners should be the first to shout to the rafters: we're forgiven, all of us are forgiven! 

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Coffee Cup Browsing

Nuns on a Bus received funding from atheist Soros.  Keep up the great P.R., sisters!

Another fake "hate crime."  It's time to repeal these laws against UnGood Think.

John XXIII was not the revolutionary that Cafeteria Catholics think he was.

Priorities: CA circles the economic bowl, SanFran Dem proposes law to further weaken the family.

What the Court decision on ObamaCare did and did not say is constitutional.  Excellent. 

Wait!  I thought the Catholic Church was the enemy of science and medicine?

To wit:  a report from the Modern Science/Ancient Faith Conference.

Some good news about priests:  The 10 Most Amazing Priests!

Nine recent violations of our religious liberties. Remember: even when they lose, they win. Making the faith seem "extreme" is a slow process.  Every attempt is a win for the Enemy.

Woman who thanked B.O. for ObamaCare was a plant.  Figures.

10 suggestions for Catholic evangelization via social media.

On the need for clear distinctions:  liberation theology and the newly appointed chief of the CDF.  

Man Candles: a review.  Having an uber-sensitive nose, I'm a fragrance freak.  Maybe I need to look into these candles.  Do they make them votive-sized?
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Smash the Scale!!!

I didn't weigh in yesterday.  Decided to suspend the Wednesday weigh-ins for a couple of weeks while I adjust to a lower carb diet.  Nothing drastic!  Just cutting a few servings of bread, pasta, etc.

Maybe in two weeks I can climb on The Scale and be surprised.

Fr. Philip, OP

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Are you an intercessor?

13th Week OT (Th)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

The folks in the crowd are struck with awe when Jesus says to the paralytic, “Rise, pick up your stretcher, and go home," and he does! Matthew tells us that the crowd “glorified God who had given such authority to men.” As praiseworthy as this demonstration of divine authority is, there's something else going on in this story that deserves more attention than it usually gets, something that we might just breeze over in a hurry to get to Jesus' confrontation with the scandalized scribes. What moves Jesus to heal the paralyzed man? Is it the man's obvious faith? No. Is it Jesus' compassion for his disability? Nope. Matthew tells us that Jesus entered the town, “and there people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, 'Courage, child, your sins are forgiven.'” Our Lord is moved to heal the man's paralysis because the people who brought him to be healed believe in and trust in Jesus' authority to forgive the man's sins and restore him to wholeness. We aren't told whether or not the man himself is faithful. Whether he is or isn't doesn't seem to matter to his healing. Jesus forgives and heals the man because his friends have faith; and out of love for him, they ask that he be healed. Thus, we are shown the power of intercessory prayer and the need for God's faithful priests to be intercessors. 

As a faithful priest, do you intercede for those in need? When we are baptized into the Body of Christ, we are made priests, prophets, and kings to serve one another in love so that God's love in us might be made perfect. Only a tiny percentage of God's priests are ordained as servant-leaders. The overwhelming majority of Catholics serve God and His people through their baptism as members of the Body. As baptized priests, you share in the ministry of the ordained priesthood by mediating, sacrificing, and interceding. You mediate God's presence as a living sign of His love and mercy. You sacrifice yourself so that you might grow in holiness. And you intercede for those in need. The special ministry of the baptized priest is exercised not in what you do but in where you do it: in the world, wherever you find yourself at any given moment. You are an intercessor at Wal-Mart, at home, at work, in your car. Those faithful souls in the crowd lift the paralyzed man onto his stretcher and carry him to Christ, confident that the Lord will forgive him his sins and bring him to wholeness. They offer his sins to Christ in sacrifice, and Christ makes him holy. It is because they believe and trust in the authority given to Christ that the man is restored. 

So, how do you go about interceding for others? Is there a formula or a liturgy for interceding? Yes and no. Yes, there is a formula and a liturgy for intercession. We call it “the Mass.” We even have a rite within the Mass called “the Intercessions,” or the “Prayer of the Faithful.” This is your chance to turn your full, conscious, and active attention to those in need and to bring them into the sacramental presence of Christ for his forgiveness and healing. So, yes, there is a formula and a liturgy for intercession. And, no, there isn't. Anytime, anywhere you lift up a broken soul—using any words that move you—anytime, anywhere you offer in sacrifice the hurt, the despair, the wounds of another, you mediate (stand between) that person and God, interceding on their behalf as a priest of God. By offering them up, both you and the one you offer grow in holiness and God's love is made just that much more perfect in you. You are—we all are—members of One Body, the Church, and we all share in the intercessory priesthood of Christ. Your priesthood is strengthened here, and tested, tempered out there in the world when you intercede for those in need. Therefore, make your faith into a steel blade and keep it sharp on the whetstone of prayer.

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"We hold these truths. . ." (Updated)

A concise commentary on the Declaration of Independence. . .this well-worth the 10 mins or so it will take to read.  Excellent information and explication.

Excerpt:

What are “unalienable,” or more commonly, “inalienable rights”?  Inalienable rights are those you cannot give up even if you want to and consent.  Unlike other alienable rights that you can consent to transfer or waive.  Why inalienable rights?  The Founders want to counter England’s claim that by accepting the colonial governance, the colonists had alienated their rights.  The Framers claimed that with inalienable rights, you always retain the ability to take back any right that has been given up.

Read the whole thing.

UPDATE:  This is why the internet was invented:  The Declaration of Independence, Fixed.

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Solution to all of our problems. . .

Making the rounds on the intertubes this morning. . .

Hee-lar-ious!
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