Silence is not the right answer

2nd Week OT (W)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

When given the chance to speak out in defense of their most deeply held convictions, the Pharisees choose instead to play games with a man's life. Jesus calls the man with the damaged hand up before the assembly and asks, “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” This is a clever question b/c it forces the Pharisees to consider the consequences of obeying the Law beyond just the repair of a man's hand. In effect, Jesus is asking, “Is it legal for me to save a man' life on the Sabbath, or should I let him die?” To the Pharisees' way of thinking, if saving a life on the Sabbath is a form of work. . .well, they'll have to think about that and get back us. I can't tell you how they answered Jesus' question b/c after he asked it, “they remained silent.” They remain silent while a rabbi violates the Sabbath in the synagogue! What's more important to them: honoring God's Law, or playing gotcha games with an ideological opponent? Jesus knows their hearts, “Looking around at them with anger and grieved at their hardness of heart,” Jesus heals the man. God' love is God's law, so silence cannot be the right answer to the question of sin. 

For most tough questions, silence is almost always the right choice, the prudent choice, but not always. I was once told by a wise and learned friar, “Br. Philip, prudence is the art of knowing when to keep your big mouth shut.” Well, I've never been particularly good at art, or keeping my big mouth shut. I'm not built intellectually to let a challenge go unanswered. However, even with my tendency to imprudence, I recognize the genius of the way Jesus sets up the Pharisees. They have two choices in answering his challenge: 1) admit or deny that the Sabbath Law forbids life-saving work; or 2) remain silent. The first choice either exposes them as heartless, legalistic religious robots; or opens the door for reckless disobedience. Not good P.R. either way. The second choice (silence) leaves them looking slightly foolish but at least they have plausible deniability if someone accuses them of being heartless, legalistic, or reckless. Unfortunately for them, their silence angers the Lord and verifies for us that their hearts have grown hard in following the Law. What this tells us is that there is something more fundamental and vastly more important than the Law: God's infinite love for His creation. Christ is that love given human flesh. He is the promise of God sent to save our lives, the Law fulfilled. 

Neither the Law nor the law can save us; that is, neither the Law of Moses nor the law of man can reach to heaven and heal the wound between God and His creation. However, when a civil law reflects or embodies God's law of love, the edges of the wound can be drawn closer together, if not closed completely. Conversely, if a civil law violates the law of love, the edges of the wound are spread farther apart and infected by sin. When challenged to defend one of their most cherished laws, the Pharisees remain silent. Why? For nothing more than political advantage over an enemy. Their silence is complicity, participation in the violation. When we are challenged to defend God's law of love, our silence—fear, cowardice, or political calculation—is complicity, participation in the legal vandalism of divine love. Man-made law is just when it reflects and embodies God's law of love. However, when civil law demands that we sin, to violate God's law of love, our resounding NO! to that demand ought to shake the earth and rattle some teeth. The Pharisees missed their chance to stand up for their deeply held convictions, selling their integrity for a chance to kill one inconvenient enemy. If we will not stand up for God's law of love, then we become our own enemy for sake of convenience. 

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No such thing as naked being

One of the fundamental metaphysical insights of the Catholic faith is that creation is good, all creatures are good insofar as they exist. This goodness is called ontological goodness and is distinguished from moral goodness. 

Below is an excerpt from an article by Alice von Hildebrand: 

Genesis informs us that when God completed creation, He saw that “it was very good.” Surprisingly enough, these luminous words can easily be misread or misinterpreted. 

God is clearly telling us that every single being to which He has freely granted “to be” is not only benefiting from the nobility of existence, but moreover that all these beings not only “are” but moreover have qualities and perfections which, according to a huge scale, reflect God’s infinite beauty. A star-studded key awakens in us a feeling of awe, but the most modest insect hidden in the grass, also speaks of God’s glory. 

There is no such a thing as “naked” being. Pure being is an abstraction. Let me repeat: All existing beings have qualities and perfections the scale of which is immense – from the awesome greatness and beauty of a star-studded sky to the modest perfection of a gnat. All of them reflect the greatness and glory of God: “Heaven and earth are filled with His Glory.”

Please, do your growth in holiness a favor and read the whole thing!

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We are not servants of the Law (or the State)!

NB.  Here's a homily preached in Rome (2010) on today's readings.
 
2nd Week OT (T): Readings
Fr. Philip Neri Powell, OP
SS. Domenico e Sisto, Roma

By necessity—for the sake of good order and the flourishing of justice—our lives are shaped and guided by laws both natural and man-made. There are limits set by the natural order that define us as human. We cannot violate these limits and remain rational animals. No amount of government intervention, no number of rules or regulations, no army or police force can require us to set ourselves against the laws of nature. Even the attempt is unnatural. The laws we make as social creatures often have less to do with our natural means and ends than they do with our need to express what we perceive to be right and wrong behavior in the community. Sometimes, perhaps more than we are willing to admit, man-made law fails to conform to the natural law, and we are confronted with the possibility of protesting with acts of civil disobedience. A recent example of this emerged in the U.S. With the publication of the Manhattan Declaration. A group of leading Catholic, Protestant, Evangelical, and Orthodox church leaders signed this statement , callinig on Christians in the U.S. to stand against the culture of death and prepare themselves for civil disobedience against attempts to further violate the dignity of the human person by the government expansion of abortion rights, euthanasia, genetic manipulation, and the invention of same-sex marriage. These leaders ask Christians to be ready and willing to fight a war against the legal notion that the Pharisees assume when they accuse Jesus' disciples of violating the Sabbath: man serves the law. Jesus' retort sets the bar higher: no, the law serves man. 

Few of us get out of bed in the morning thinking of ways to commit criminal acts. It's safe to say that most of us never give it much thought at all. We are law-abiding citizens here in Italy and in our own countries. We do not seek out opportunities to cause trouble nor do we do out of our way to look for unjust laws. So long as we are left alone to study, pray, enjoy our basic freedoms, and flourish as children of God, we are happy to go along with whatever parliament or Congress orders. As governments grow bolder and bolder in their attempts to infringe on basic human rights through legislation that violates the natural law, our peace with the legal status quo grows more and more uneasy. It may not be inevitable that we find ourselves in jail for civil disobedience but it seems that the chances grow with every time parliament meets. How do we respond? 

Yesterday, in the U.S., Americans remembered Martin Luther King. In 1963, from his jail cell in Birmingham, Alabama, he reminded the Church of her successful witness and current failure: “There was a time when the church was very powerful—in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. . .Small in number, they were big in commitment. . .By their effort and example they brought an end to such ancient evils as infanticide and gladiatorial contests. Things are different now. . .Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church's silent—and often even vocal—sanction of things as they are.” Jesus says to the Pharisees, “The sabbath was made for man, not man for the sabbath.” 

Being just is easy in the absence of challenge. Doing justice in the face of government sanctioned oppression—especially the oppression of our religious freedoms—is difficult at best, impossible if we surrender. Our fight will not be against local politicians but with a universal lie: man serves the law. When the time comes, remember Jesus standing in the field, teaching the Pharisees: “The sabbath was made for man, not man for the sabbath. That is why the Son of Man is lord even of the sabbath.” And if he is lord even of the Sabbath, how much more is he our Lord as well? 

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Day of Penance for Abortion’s Violence Against Human Dignity

NB.  I'm teaching most of today at the seminary, so no preaching for me today. . .however, I couldn't let today go by w/o saying or writing something!  So, here's a homily from Jan 22, 2008 for this sad day. . .

Day of Penance for Abortion’s Violence Against Human Dignity (GIRM 373)
Isa 32.15-18 and Matt 5.1-12 (Votive Lectionary nos. 887 and 891)
Fr. Philip Neri Powell, OP
St Albert the Great Priory, Irving, TX

It doesn’t take long growing up on a farm to figure out the meaning of the gospel adage: you reap what you sow. We planted melon seeds and melons grew. We planted squash seeds and squash grew. Come harvest time we reaped melons and squash. The connection between planting seed and harvesting the fruit of the seed’s plant is almost too obvious to have a name. “Natural consequence” might work. Or perhaps something less philosophical like “biological process.” Regardless of what we decide to name the connection, the connection is significant not only for planning a useful garden—imagine planting spinach seeds and getting corn two months later!—but it is also significant for us as creatures who live and grow in the image and likeness of our Creator. The seed we sow in the private plots of our own hearts and the seed we sow in the public ground of the “Common Good” will grow to fruition for harvest and that harvest will make its way back to our plates. On this day of penance for abortion’s violations of human dignity, we must ask: are we eating our own condemnation?

We could spend most of today talking the coming financial disaster of Baby Boomer retirement and the lack of younger workers to pay into Social Security. We could talk about how the low birth-rate among the Boomers turned Gen-X into Generation-Narcissist, and Gen-Y into Generation-Entitlement. We could point out that the “freedom of choice” to procure legal abortions and the use of contraceptives have “freed” sex from its reproductive end and given us at least three generations of Americans that are at once obsessed with sex and neurotic about sex to the point of needing professional medical treatment. And we could spend some time talking about how legal abortion has functioned in our national moral calculus as an agent of human degradation, one focused tightly on racial minorities and the poor. This is where we are. Where are we going to be?

The Beatitudes teach us that there is a pattern to justice and peace that begins right where we are. Where we are always results in where we will be. Just look at the text. Blessed ARE they who mourn, for they WILL BE comforted. Blessed ARE the clean of heart, for they WILL see God. All the way through the teaching, Jesus makes the practical, moral connection between where we are with where we will be. Blessed are, blessed are, blessed are. . .will inherit, will be shown mercy, will be satisfied. This is the moral parallel to our sown seed/predictable harvest image.

Fortunately, as moral creatures, we are graced with intelligence and good sense. We are free to change where we are and therefore free to alter where we will be. Isaiah says it plainly, “Justice will bring about peace; right will produce calm and security.” So long as we sow the seeds of narcissism, entitlement, self-righteousness, material convenience, and violence against children and the unborn, we can expect to harvest nothing less than an aggressive contempt for life, an aversion to sexual responsibility and care, and a culture so soaked through with death that it stinks up the heavens. So long as we deny the justice of the most basic human right—the right to live—to our future, we have no future. There is Nothing beyond narcissism; Nothing beyond entitlement; Nothing beyond violence but more violence. We will not be shown mercy; we will not be comforted; we will not be called children of God, nor, for that matter, will we see God.

 

Our ministry today is penance. And preaching. Who out there doesn’t know that Christ’s peace follows God’s justice? No desert will become an orchard and no orchard a forest if we cannot quench the conflagration that consumes our yet to be born future. There is no soil rich enough to produce a harvest without seed.

* GIRM #373: “In all the dioceses of the United States of America, January 22…shall be observed as a particular day of penance for violations to the dignity of the human person committed through acts of abortion, and of prayer for the full restoration of the legal guarantee of the right to life. The Mass 'For Peace and Justice' (no. 21 of the "Masses for Various Needs") should be celebrated with violet vestments.”

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To fast, to mourn, to praise

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

All the commentaries agree: John's disciples and the disciples of the Pharisees are jealous. They have to fast but Jesus' disciples do not. Emboldened by their envy, the fasting disciples ask the Lord, “Why don't your disciples fast?” You see, it's a competition for them. A race to righteousness. Who can fast the longest? Pray the loudest? Give more alms? Apparently, to enter this religious competition, you must be skinny, hoarse, and broke. To win it, you must be the skinniest, the hoarsest, and the most broke. Now, we could shake our heads in pity at such nonsense, or we could give these guys the benefit of the doubt and assume that they are asking a serious question about the connection btw the spiritual practice of fasting and one's growth in righteousness. How are Jesus' disciples managing to grow in righteousness w/o fasting? Jesus' response seems confused: “I'm still with them. They'll fast when I'm gone.” Why does his absence/presence make any difference in the effectiveness of his disciples' fasting? Jesus gives us a clue: he's the bridegroom, thus making the Church his bride. So long as the bride and groom are together, the feast goes on and fasting can wait its turn. 

Jesus knows—and now the disciples know—that he won't be with them for much longer. The groom will leave his new bride a widow. So, the time for fasting is fast approaching. What does it say about the nature and purpose of Christian fasting then that it must wait for the death of Jesus to begin? What do we do when someone we love dies? We mourn, we grieve. Their absence from our lives hurts, and we mark this pain by adding to it the pangs of hunger, of longing and desire. The hungrier we are at the end of our mourning, the more eager we are to celebrate the bounty of the next feast. Since the next feast for us is the Feast of Heaven, we fast here on earth to mark, to mourn the death of Jesus just as his earliest disciples did. But we also eat and drink to celebrate his resurrection from the tomb and ascension into heaven. One day we feast, another day we fast. So we might say that our growth in holiness toward perfection is a life-long cycle of feasting and fasting, marking, as Christ himself did, his time among us and his all-too-soon passing away. Think of the Eucharist: we fast before feasting, mourning for a little while before rejoicing that he is among us once again! 

Fasting—tempering our appetites—is a discipline, a disciple's routine for teaching, for training the heart and mind to remember, to recall over and over again what it means to be humble before the loving-care of a loving God. Constant feasting can feed pride: I have enough, more than enough, and I want more b/c I deserve it. Constant fasting can feed pride as well, the pride of false humility: I am deprived, more than deprived; I am so small, inferior, insignificant that I don't warrant God's attention. We can discipline our appetites to the point where we are no longer seeking and receiving from God all that He wills to give us. How can you grow without being fed? How can you participate in the mission of Christ if you cannot believe that you have been made worthy to receive your inheritance? Long practice and many wise men and women have taught the Church the wisdom of fasting and feasting, never just one or the other, but both together, always together. And whether you are feasting or fasting, make certain that at the center of your mourning or your celebrating is gratitude. Feasting without thanksgiving is just eating. Fasting without praising God for His blessings is just dieting. 

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But are YOU ready?

2nd Sunday OT 2013
Fr. Philip Neri, OP
St. Dominic Church, NOLA

The Wedding Feast at Cana! A fairly straight-forward miracle story set in a little town outside Nazareth. This wedding party would do New Orleans proud. There's food, wine, guests, wine, dancing, singing, and wine. All they need is Bingo and a cash bar for this to be an exemplary Catholic wedding party. Of course, the wedding at Cana isn't a Catholic wedding. How do we know? The host runs out of wine. Fortunately, for the wedding guests, both Mary and Jesus are on hand. Mary approaches her son, and says, “They have no wine.” Jesus responds, “Woman, how does your concern affect me?” Every time I read this, I cringe. Being a good southern boy, if I called my mama “woman,” I'd regret it. . .after I woke up. Bravely, Jesus continues, “My hour has not yet come.” How is this an excuse not to help the host with his wine shortage? Well, it's not an excuse. But it is a good reason. Jesus' “hour” is the hour of his death. The second he reveals his power as the Christ, the countdown clock starts ticking. Is he prepared to reveal himself and start his long, painful walk to the Cross? Are his disciples ready to follow? Are you? 

We know the rest of the story. Jesus changes six jars of water into wine. The head waiter is impressed and compliments the groom for serving his best wine last. About this miracle, John writes, “Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory. . .” Changing water into wine is just the beginning, the first among many signs that reveal the glory of Christ. Though this story seems straightforward enough, there are a few odd moments that deserve attention. If his hour had not yet come, why did he perform a sign that would start his clock ticking? A clue to answering this question comes in the last bit of the reading. John writes that Jesus performs this sign to reveal his glory and b/c of the sign “his disciples began to believe in him.” If his disciples “began to believe in him,” then we have to think that they didn't believe in him before he performed this miracle. Setting aside for a moment how you can be a disciple and not believe in your teacher, what does it say about the disciples that it takes a miracle to get their attention? Just how hardhearted are they? How closed minded do you have to be not to believe in a teacher you've freely chosen to follow? Maybe they believed him but were not ready to follow him to the Cross? 

Here's a question for you: how do you prove that you really believe something? For example, if you say that you believe in God, how do I know that you believe in God? If belief is just a matter of saying or thinking, “I believe X,” then I have to believe that you believe. But what if belief required more than just a matter-of-fact assertion? What if belief required both a matter-of-fact assertion about belief AND a demonstration of belief? In other words, when you say to me, “I believe in God,” my response would have to be, “Oh really? Show me.” What would you do? How do we act out a belief? I know this seems like a weird question to ask, but it's a question that Christians have been asking one another for centuries. During the Roman persecutions of the Church, Christians identified themselves by refusing to offer incense to the statues of the Emperor. Christians serving in the Roman legions were tortured and executed for treason b/c they would not pledge themselves to Caesar. Martyrdom is possible today in Nigeria, the Sudan, China, North Korea just by going to Mass. In the E.U., you can lose your job, your children, and your business for living the Christian faith. What if belief required you to sacrifice everything, up to and including your life? 

Jesus knew all too well where he was headed. And he knew what would happen to those who freely chose to follow him. He never made a secret of the consequences of believing in him and acting on that belief. He goes out of his way to detail the ugliness that awaits his followers. It's almost as if he wants to discourage people from becoming disciples! Maybe this is why he seems to reply to Mary so rudely, “My hour has not yet come.” Maybe his love for the disciples causes him to hesitate before showing them a sign of his glory as the Christ. Deep down, he wants to spare them the trials of living righteously in a world in rebellion against his Father's rule. Showing them a sign of his glory—like changing water to wine—means moving their hearts and minds from being devoted to him as a holy teacher to following him as their Savior. That's a big move, a Huge Move! A move that will eventually lead all of them to martyrdom in blood and fire. Mary seems to understand her son's hesitation, so she doesn't push him to reveal himself. Instead, she leaves the decision to him, saying to the servers only, “Do whatever he tells you.” And b/c he knows that the mission of the Christ is to die for the sins of the many, he tells them to bring him some water so that he might begin his ministry of signs in Cana. 

Are the disciples ready to follow Christ to the Cross? Are we ready to follow him? That move from being devoted to Jesus as a holy teacher to following him as a Savior is a big move, a huge move. It's the difference btw being a hardworking student of a great teacher and being a fellow-worker in ministry eager to share both his glory and his tribulations. I think most of us are ready to say that we're ready to follow Christ. In theory, the whole scenario looks good, even healthy: repentance, forgiveness, penance, love, mercy, hope, good works, all tied together in the sacraments and supported by a vibrant religious culture. The disciples don't have this kind of external support. They are Jewish heretics. Their religious culture sees them as cultish, separated from family and friends, unclean. Thus they are nearly overwhelmed when the ascended Christ sends the Holy Spirit among them at Pentecost, flooding each one of them with His passionate fire for spreading the Word. In their darkest hour, they are given Divine Love, unmediated by law or prophets, undiluted by age or tradition. We are given this same Love: the Spirit to believe, trust, love, show mercy, do good works, to repent, and grow in righteousness. Like the disciples, we too come to believe and believe in word and deed. 

Our challenge as faithful followers of Christ becomes clearer and clearer every day. It's not our mission to defeat the world with holiness. The world is already defeated. It's not our mission to save the world with prayer. The world is already saved. It's not our mission to bring justice and peace among the nations through our good works. That's done too. Our mission is to live our lives as witnesses to all that has already been done by Christ. Live holy lives b/c the world is defeated. Live prayerful lives b/c the world is saved. Live lives doing good deeds b/c Christ's justice and peace lives already in us. We live lives of holiness and prayer, and doing good works not to change the world but to show the world all that has already been done for it. Christ gives one sign after another that shows his glory and the glory of the Father among us. All we can do is point to that glory with word and deed, and urge the world, “Do whatever he tells you.” That's enough to get us close to the Cross. But to get all the way to the Cross, we must be ready and willing to sacrifice. . .everything. To show the world the glory of Christ, we must believe—word and deed—and be ready to die for love. 

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One Way: follow Christ

1st Week OT (S)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

If I were solemnly process to the back of the church and shout, “Y'all follow me!” and then proceed out the door onto Harrison toward City Park, I'd be a little disappointed if I were turn around and discover that I was walking all by myself. I'd be disappointed but not all that surprised. If I were tell you that we were going to visit the Stations of the Cross this morning, shouted “Follow me!” and then started to process to the First Station, I would expect to see most of you right behind me, ready to pray. The only difference btw these two scenarios is that I tell you where we would going in the second and what we would be doing. That bit of information fills in a lot of blanks and makes it a whole lot easier for you to comply. That's not to say you wouldn't wonder why we were visiting the Stations during Ordinary Time. Processing around inside a Church is something Catholics do on occasion. But just walking around outside behind a priest in Mass vestments for no apparent reason? That's just weird. Notice: when Jesus shouts “Follow me!” to Levi, Levi doesn't bat an eye. He gets up and follows. So do the tax collectors, the prostitutes, the adulterers, and thieves. When Jesus says “Follow me,” those who know their sin get up and follow him. 

What's interesting to me about this command to follow is that it would appear to be entirely arbitrary. I mean, why do these sinners need to follow Jesus—literally, walk behind him—in order to have their sins forgiven? There are many instances in the Gospels when Jesus forgives the sins of people who just happen to bump into him, or he finds them sitting around on the street. They don't follow him; in fact, some of them run away after being forgiven and probably never see him again, much less take up their crosses to become disciples. And even some of those who are forgiven and then follow him end up dropping out when it looks like Jesus is getting weird or the Way behind him gets difficult. So, do we need to follow Jesus in order to get our sins forgiven? If your only goal is to be relieved of your sins, then following Jesus—that is, taking up your cross to become his disciple—is unnecessary. Your sins are forgiven. Always have been. However, our goal, our vow goes well beyond just being free from sin. Our goal, our vow is spiritual perfection: to be perfect as the Father is perfect. We are forgiven. Now, how do receive that forgiveness and live lives freed by mercy? In other words, how do we follow Christ? 

Being free of sin is not the same thing as following Christ. We might say that being free of sin is a necessary condition for following Christ not a sufficient one. To follow Christ, to become a student in his school of charity, requires that we get behind him and pattern our lives on his life of sacrificial love and service. The sacraments of the Church prepare us for this sort of life; strengthen us; and keep us fed along the way. And, if we're smart about it, we use the sacraments themselves as a pattern for daily living. We pray always. We make a habit of giving God thanks for His gifts. We forgive those who sin against us. We show the world the joy that comes with discipleship. We live in communion with one another, calling on the Holy Spirit to anoint us and give us strength. We intercede and sacrifice, offering prayer for those who need it. We give what we have b/c all that we have was first given to us by God. Following Christ starts with receiving God's mercy. Where do you go from there? Doesn't matter. You're following Christ. You know how that journey ends. All the stuff in-between is an adventure in growing in holiness. He came to call sinners to righteousness—all of us—so that we might find the Way: the way back to God, the way forward to perfection. 

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Mass Oops!

I celebrated the Mass this morning, but Deacon John preached.

Since Friday is Fr. Mike's day off, I also have the evening Mass. . .where I always preach.

Today, however, one of the other friars in the house was scheduled to celebrate the evening Mass.

Or so I thought.

Thinking that I'd better make sure that this friar--a relatively addition to the community--had remembered that he had the evening Mass, I strolled over to the church only to discover that I'd made a mistake.  

I had the evening Mass. . .and no homily prepared.  So. . .I had to wing it.

This is my longish excuse for not having a homily posted today.

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Email Gremlins

Gremlins have managed to gnaw their way into the Yahoo email system, and I am prevented from replying to emails.

If I owe you an email response. . .you know who you are. . .then bear with me as I await Yahoo's Gremlin Extermination Team to complete their work.

OK.  It's some sort of Firefox 18 and Yahoo techno-tangle.  Yahoo works fine with I.E. 

Fr. Philip Neri, OP
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Coffee Cup Browsing (nel pomeriggio)

Existing CT and federal law didn't prevent the Newtown massacre. Neither will B.O.'s impotent, grandstanding executive orders.

Speaking of asking the question: what gets left out?  "Journalism didn't just die, it went to work for the enemy."

Are gun-grabbers racists?  Hmmm. . .starting to look that way. . .

Universities pushing cultural Marxism. . .even in TX!

Fascinating post explaining why the Free Exercise (of Religion) Clause is more complicated in practice than we thought.

And another excellent piece on VC2's Declaration on Religious Liberty, Dignitatis Humanae.

Today's date is actually January 17, 1712.  I love conspiracy theories.

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Religious Freedom Proclamation: what gets left out?

Much is being made today of B.O.'s proclamation on religious freedom.  As many have already noted, this proclamation comes at a time when the President is doing everything in his power to stifle real religious freedom by replacing it with an anemic "freedom to worship."

B.O. quotes Jefferson's Virginia Statute for Religious Freedom. . .or rather, he quotes selected portions of the statute.  Read the entire statute and it will become apparent to you within the first three sentences why B.O. doesn't quote more than he does.

As anyone who's engaged in any sort of textual interpretation knows, the ellipses tell most of the story.  In fact, ellipses beg the reader to ask the question:  what's left out?

For example, here's the first paragraph of B.O.'s proclamation:

Foremost among the rights Americans hold sacred is the freedom to worship as we choose. Today, we celebrate one of our Nation’s first laws to protect that right — the Virginia Statute for Religious Freedom. Written by Thomas Jefferson and guided through the Virginia legislature by James Madison, the Statute affirmed that “Almighty God hath created the mind free” and “all men shall be free to profess … their opinions in matters of religion.” Years later, our Founders looked to the Statute as a model when they enshrined the principle of religious liberty in the Bill of Rights.

First, note that "religious liberty" has mysteriously, inexplicably become "freedom to worship." Then, note the ellipses. What gets left out?

Here's what gets left out:

Be it enacted by General Assembly that no man shall be compelled to frequent or support any religious worship, place, or ministry whatsoever, nor shall be enforced, restrained, molested, or burthened in his body or goods, nor shall otherwise suffer on account of his religious opinions or belief, but that all men shall be free to profess, and by argument to maintain, their opinions in matters of Religion, and that the same shall in no wise diminish, enlarge or affect their civil capacities. And though we well know that this Assembly elected by the people for the ordinary purposes of Legislation only, have no power to restrain the acts of succeeding Assemblies constituted with powers equal to our own, and that therefore to declare this act irrevocable would be of no effect in law; yet we are free to declare, and do declare that the rights hereby asserted, are of the natural rights of mankind, and that if any act shall be hereafter passed to repeal the present or to narrow its operation, such act will be an infringement of natural right.

Apparently, an Ivy League education and the vaulted heights of the Presidency can deprive one of one's sense of irony.

The Curt Jester notes the irony as well.

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Grasped and healed

1st Week OT (W)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Mark tells us a deceptively simple story about Jesus healing Simon's mother-in-law. I don't mean to say here that Mark is attempting to deceive us with the story, only that the simplicity of the story itself might lead us to overlook the fullest possible meaning of what's going on in the brief exchange btw Jesus and the feverish woman. Buried in the ordinary language of the story is an extraordinary indication of Christ's ultimate purpose. Yes, he's among us to heal. He causes the woman's physical illness to leave her. And yes, he's among us to lift us up. He takes her by the hand and lifts her up from her sick-bed. But “leaving” and “lifting up” are commonplace English verbs used to hint at not-so-commonplace events. The Greek word we translate as “raised up” is ēgeiren. The same word used in several places in the NT to describe Jesus' resurrection from the dead. The Greek word we translate as “left” is aphēken, expired or died. The same word used to say that Jesus' died on the cross. Mark's simple story of the woman's healing could be translated: “Jesus approached, grasped her hand, and resurrected her. Then the fever died.” The purpose of the Christ among us is to bring about the death of death and the resurrection of the body into eternal life. 

In the presence of the Word made flesh, sin and death have no power. The Word was with God at the beginning. God spoke the Word over the void to create everything that is, and through the Word everything that is remains in being. When he say that the Christ is the Way, the Truth, and the Life, we mean that he is—embodies, makes real, walks among us—as the fullness of life, of living, the fullness of all existing things. That we get sick, injured, and die is not the natural state of man; that is, from the beginning, we are not created to fall apart and expire. Death is not part of man's original nature. Death entered creation through sin, through disobedience; and dying is a process we begin at birth, a path we must travel in a fallen world. However, in the light of Christ, who is Life, that path does not end in death—not our death anyway. The path ends in the death of death and our resurrection into life eternal. If we live with Christ now, we live with him and in him forever, following behind him in sacrificial love to the Cross, the tomb, and on to the Father's feast in heaven. That's Good News! But it's only part of the Good News. 

If the deceptively simple story of Jesus healing Simon's mother-in-law reveals a profound truth about the death of death and the resurrection of the body, then it also reveals another profound truth, a another part of the Good News. The disciples tell the Lord about the fevered woman; then, Mark writes, “[Jesus] approached [her], [and] grasped her hand. . .” I hope you really heard that. Christ, who is Life, went to the sick woman, and he grasped her hand. She did not come to him. She did not hold out her hand. She did not beg for healing. Christ went to her. Christ took her hand. He raises her up, and kills her fever. Along our path of dying and death, it is God Himself who comes to us; God Himself who makes the first move; God Himself who reaches out for our hand. All we need do is move toward Him in turn; reach back and grasp His hand. And in grasping His hand, rise and be healed and then give testimony to our healing. Simon's mother-in-law testifies to her recovery by immediately setting about serving her guests. Is there a better way to witness to the power of Life than serving the One who gives you life and died to give you life eternal? 

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Classes begin

Spring semester starts today at Notre Dame Seminary!

I'm teaching Introduction to the New Testament and History of Modern Philosophy. 

Please offer a quick prayer for the Church's seminarians.  They have a lot of work to do before getting ordained. 

Fr. Philip Neri, OP

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Fishing: it's disgusting

1st Week OT (M)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Patience. That's what most people would say if you asked them what virtue must every great fisherman must possess. Patience is also useful in hunting and shopping (the indoor version of hunting). Whether you are fishing with a hook or a net, the virtue of patience makes it possible for you to survive one disappointment after another. It also allows you to feel perfectly justified trying again and again: uh, nothing this time. . .oh well, the day is young, let's try it one more time. Having a small cache of patience myself—reserved for driving in NOLA—I find fishing, hunting, shopping to be tedious and pointless. I agree with Dave Barry, who says, “Fishing is boring, unless you catch an actual fish, and then it is disgusting.” Yeah. All slime and gills and eyeballs. A wonderful day by the lake ruined by guts, blood, and the smell of dead fish. So, when Jesus promises to make his followers into “fishers of men,” I want to ask, “Um, Lord. . .do you think you could make me a teacher of men instead, or maybe a spiritual director, something like that?” Fishing, hunting, shopping for souls can be boring, disappointing, even disgusting work. But. . .it's what we all have vowed to do on this trip to holiness. 

When Jesus calls Andrew, James, John, and Simon to join him to become “fishers of men,” they have no idea what he's getting them into. Since fishing is both boring and disgusting, they must've figured that anything would be better than spending a day hauling fish out of the sea. Of course, it would be flippant to dismiss their acceptance of Jesus' invitation simply b/c fishing might be boring and disgusting. What if Jesus sees something in these men that he needs for his mission? What if he sees patience, determination, a willingness to stick with a job until it's done? And what if, when Jesus calls them, these men recognize in Jesus a man who needs—truly needs—these particular gifts? When God calls us to serve Him by serving His people with our gifts, that's what happens: He sees in us a gift that needs to be put to work, and we see in His work a job that needs doing. Jesus turns “fishing” into a metaphor for preaching, teaching, healing, blessing, consoling, feeding—in general, ministering to those who need to see and hear the presence of God, actually feel in the person of His disciples a loving spirit, someone who genuinely expects something extraordinary to happen for no other reason than that God promises it will. 

Andrew, James, John, and Simon don't know it when Jesus walks by but he's been calling them to discipleship since the moment of their conception. That the Son of God actually walks by and uses his voice to say, “Come, follow me” is a privilege beyond measure. That these men are graced so is no reason for us to feel slighted in the least. Sure, they experience an undeniable call, a vocation so unambiguous that it cannot be mistaken for anything else. Our individual calls may be slightly less dramatic and a bit more ambiguous but they no less urgent, no more deniable for being so. Each one of us is called from the moment of our conception to put our individual gifts to work for the glory of the Kingdom. There is no denying this. Each one of us has vowed before the whole Church to be “fishers of souls.” And each one of us renews that vow when we bless ourselves with holy water and approach the altar for communion. What else can we doing here this morning but tapping into the Eucharist in order to bring our imperfections closer to the perfection of Christ? The Letter to the Hebrews reads, “In times past, God spoke in partial and various ways. . .in these last days, he spoke to us through the Son. . .” In this sacrifice of praise and thanksgiving, this morning here at St. Dominic's, the Son speaks to us, “Come, follow me.” Follow him. And the work that needs doing can begin. 

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A Vicar Rants: The Baptismal Rite

I vaguely remember a scene in the 80's movie, Amadeus, when Mozart auditions one of his pieces for the Emperor.

When he finishes playing the piece, Mozart turns to the Emperor for his reaction.  The Emperor sputters something like: "It's got too many notes."  

The Rite of Baptism has too many parts:  too many symbols, too many options, too many "little rites on the side." 

It's too wordy.  Lots of language like this:  "I now do X to demonstrate Y."  The blessing of the water is ridiculously wordy. . .it goes on and on and on and on and on. . .

You have to ask the parents if they really, really want their kid baptized. . .twice.

Too many accoutrements--water, oil, garments, candles, etc.

And like most of the post-VC2 sacramental texts (the Rite of Reconciliation, e.g.) it's stuffed with additional readings and another list of intercessions and three or four additional blessings. 

Mom gets a blessing.  Dad gets a blessing. Then both of them together get a blessing. And then everyone present gets a blessing. 

We do the Apostles' Creed in question form. There are three options for this.

But the really, really, really annoying thing about the new Rite is the rubrics.  You need a doctorate in canon law to decipher and interpret the instructions for completing this rite.  

Someone, somewhere. . .PLEASE. . .pare this monster down.

OK.  Now I feel better.

Carry on. . .

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