Irrational, self-deceived, repressed, and arrogant

NB.  The Laptop is sitting on a boat in Port of Shanghai, China. . .so, here's a Roman homily from 2009.

6th Week of Easter (S)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Christianity is the “one great curse, the one great inmost corruption...the one immortal blemish of mankind” (Hovey 3). Thus spake Friedrich Nietzsche, the philosopher-prophet of the anti-Christ. British theologian, Craig Hovey, notes that Nietzsche “loathed Christianity, especially Christian morality. He thought Christians were irrational, self-deceived, repressed, and arrogant; he took Christian morality to be pettily reactionary and positively fatal to life…”(3). Will the Prosecutor of the Church in his closing argument before the judge of the world rest his case and demand a guilty verdict? Do we stand convicted by the evidence of human history—the thoughts, words, and deeds of our own hearts and minds? Are we guilty? We can point to the hospitals and orphanages we have built. Our Prosecutor can point to the injuries we have caused and the orphans we have made. We can point to the spread of the Gospel in the New World, the souls we brought to Christ. Our Prosecutor can show the jury our destruction of whole cultures in the pursuit of gold and slaves, all the souls we lost to our greed. We can point to our tireless efforts to relieve poverty, hunger, and suffering. Our Prosecutor can bring evidence of the poverty, hunger, and suffering we have caused. Are we guilty? Before the judge of the world and a jury of our peers, how do we plea? What is our defense? 

If Nietzsche were to serve as our defense attorney, he might argue that though we have certainly committed the crimes the prosecution charges us with, but that we should be found not-guilty by reason of insanity. If indeed the Church is cursed, if we are an “immortal blemish” as he claims, the slaves of a herd mentality, following our basest instincts and primitive impulses, then we are irrational, self-deceived, little more than animals doing what animals do. He could simply repeat our crimes and ask, “What sane Church would do these things?” Would the judge and jury buy this plea? Would they look at us with contempt but nonetheless find us not-guilty? 

Before the bench of the judge of this world, we have an Advocate, an intercessor, one who pleas on our behalf. Nietzsche would argue our insanity and ask that we be found not guilty because of it; our true Advocate knows we are guilty and makes no excuses. Our true Advocate knows our crimes better than we do because he became those very crimes for us. He can do more than merely show evidence of our sins, he can give personal testimony to them. He became sin for us, so that sin might be put to death and we might have eternal life. He knows we are guilty and loves us anyway. He loves us all the way to his cross, and he is with us as we approach ours. 

Is the Church “irrational, self-deceived, repressed, and arrogant”? Are we “pettily reactionary and positively fatal to life”? We can be. This is not who we are fundamentally. But we could plead guilty to the charges w/o perjuring ourselves. At our worst, we are worse than the unbelievers and those who would persecute us. At our best, we are Christ for the world. The Good News is that we never again have to be anything or anyone less than Christ. Never again are we compelled by irrational instinct or inordinate passion or selfish greed to commit a single sin, not one crime against God, our world, or one another. We are free. Free from all that would acquit us on the grounds of insanity; free from all that would excuse our crimes as animalistic and primitive. We are free to love, to show mercy, to build tighter and tighter bonds of friendship. We are free because we have been freed by the mercy of the One Who sits in judgment. 

Hovey, Craig. Nietzsche and Theology. T&T Clark, 2008. 
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No, Sister, the nature of authority and obedience hasn't changed since Vatican II. . .

Francis Throws Down the Gauntlet to Religious

Pope Francis has begun his assault against the secularization of religious life, attacking the late-20th century tendency to separate religious commitment from the Church in order to serve the spirit of the world. We have seen this tendency in the shift to purely secular service among women religious, accompanied by New Age spirituality and feminist careerism.

[. . .]

Although Pope Paul VI, Pope John Paul II, and Pope Benedict XVI all attempted to foster a spirit of true renewal in communities of consecrated life around the world, progress among the badly infected orders has been like the proverbial pulling of teeth—with excuses for delay and, if delay fails, then kicking and screaming. The latest evidence of the widespread rebellion against the Church was found in the effort of Sister Mary Lou Wirtz, President of the International Union of Superiors General, to derail the reform of the Leadership Conference for Women Religious last Tuesday. Sister Mary Lou claimed that the nature of authority and obedience had changed since Vatican II, that the LCWR wanted to focus on what “Gospel leadership” means today, and that the Vatican was clearly not interested in that topic.

[. . .]

But Pope Francis cannot be fooled in this. He has experienced the rot in religious life first-hand; he was marginalized by his Jesuit Superiors as a young priest, just as true men and women of the Church in so many religious orders have been for the past two generations [. . .] Will he shift from words to discipline?

We don’t know yet, but it has not taken him long to respond to Sister Mary Lou or to go on the offensive verbally in a tone which sounds suspiciously like he is ready to lay down the law. The Pope received the plenary assembly of the International Union of Superiors General in audience the day after its president gave her ill-conceived interview to Vatican Radio. The complete text is available under a striking title, Careerists and Climbers Doing “Great Harm” to the Church. Francis struck at the very heart of the religious malaise today, while responding pointedly to the leader of the IUSG. . .

Read the whole thing!

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Pope Francis Catholicity Update

This Just In. . .The Pope is Still Catholic. . .

Fr. Z. translates part of Pope Francis' address to an international gathering of religious superiors:

Finally, the ecclesial aspect as one of the constitutive dimensions of the consecrated life, a dimension which must be constantly recovered and deepened in life. Your vocation is a fundamental charism through the journey of the Church, and it is not possible that a consecrated woman or man do not “think” with the Church, which gave birth to us in Baptism; a “thinking” with the Church which finds its filial expression in fidelity to the Magisterium, in communion with the Shepherds and the Successor of Peter, Bishop of Rome, visible sign of unity. The announcement of and the witness to the Gospel, for every Christian, is never an isolated act.  This is important, the announcing of and the witnessing to the Gospel for every Christian is never an isolated act or that of a group, and no evangelizer whosoever acts, as Paul VI recalled so well, “under the force of his own inspiration, but in union with the mission of the Church and in her name”. Paul VI continued: “It is an absurd dichotomy to think to live outside the Church, to love Jesus without living the Church. Feel strongly the responsibility that you have to care for the formation of your Institutes in the sound doctrine of the Church, in the love of the Church and in the ecclesial spirit.

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Laptop Update

I wrote to TOSHIBA Customer Service to ask if there's anything I could do to speed delivery of my laptop.

Their response:  "Sorry. Your system is shipping from China."

So, my new laptop will likely come loaded with Commie Spyware!  :-)

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A deadly business

NB. Adapted from a 2008 homily

6th Week of Easter (M)
Fr. Philip Neri Powell, OP
St Dominic Church, NOLA

Good writers hate clichés, or they should. Clichés don't tell us anything new or interesting. But they do have their uses. For example, in polite conversation, clichés free us from potential embarrassment in social situations. Let's call these “formal noises.” A phrase like, “Hey, how you doing?” Phrases and words that we hear so often that we no longer hear them as requiring anything of us other than that we play the game and politely utter another formal noise. We can find examples of formal noises in scripture. We’ve heard them a thousand thousand times. Clichés in polite conversation are one thing, however, allowing scriptural language to become cliché, allowing the words of the Word to become dull with use or to utter biblical language like a formal noise is dangerous. We have an example this morning. Let’s see if we can reclaim a clichéd phrase and restore it to its proper luster! 

Lydia, a dealer in purple cloth, is attending to one of Paul’s homilies. Scripture tells us, “[She] listened, and the Lord opened her heart to pay attention to what Paul was saying.” How many times in your life as a Catholic have you heard someone use the phrase “open our hearts”? Don’t you hear this phrase as white noise? Just formal speech, meaningless filler? We pray all the time: “Lord, open our hearts and minds …” And we do this very casually, very matter-of-factly. When, in fact, this is an incredibly dangerous thing to say! How much more so to pray it! But the habit of repetition, the pattern of sound and occasion has dulled the sting of the fire in these words and so we mouth them too easily and expect little to happen b/c we did so. 

Let’s take a moment to look a little closer at what the heart is for us as believers. In the Catechism we read, “The heart is the dwelling-place where I am, where I live…the heart is the place ‘to which I withdraw.’ The heart is our hidden center, beyond the grasp of our reason and of others…The heart is the place of decision, deeper than our psychic drives. It is the place of truth, where we choose life or death. It is the place of encounter, because as the image of God we live in relation : it is the place of covenant” (CCC 2563). For us then our heart is that place where who we are most fundamentally rests. To open this place and offer it to another is an awesome, perhaps fearful task. And because we are no one unless we are in a relationship, in a covenant, we are defined essentially by the one who rests in our heart…whoever He or It may be. 

Lydia’s heart is opened by the Holy Spirit, the spirit of truth promised by Christ as he says farewell to his disciples: “When Advocate comes whom I will send you from the Father…he will testify to me.” Paul testifies. Lydia listens. Her heart is opened. And the Spirit of Truth seizes her. She and her household are baptized. This is very dangerous. Dangerous? Yes. Jesus goes on to tell the disciples that b/c they have listened to his Word, received the Spirit of Truth from his Father by his agency, that their hearts will be opened. This is a good thing? Yes and no. As a result of this gift they will be expelled from the synagogues and killed as act of worship by those who have not listened to Word, have not received the Spirit of Truth, by those whose hearts—perhaps wisely in this case—remain closed. 

As a prayer, “Lord, open our hearts,” means “Lord, let us be killed for knowing Your Truth.” Will we be so quick to mumble this religious cliché in the future? I hope so. But we should do so remembering what Jesus tells his disciples: “…the Spirit of Truth [I send you from the Father]…he will testify to me. And you also testify, because you have been with me from the beginning.” Even as we pray to be killed for knowing his truth, we remember: Christ is with us, then, now, always. 

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Peace: one more thing Jesus messes up!

NB. Another adapted homily. . .

6th Sunday of Easter 2013
Fr. Philip N. Powell, OP
St. Dominic Church, NOLA

There is nowhere to run, nowhere to hide. You are no longer our own; you no longer live for yourself alone. So, you can stop running and hiding. You are possessed by a spirit! Wholly owned and operated by the Holy Spirit. And if this causes you noticeable delight—Good!—but let me add a dire warning that will likely creep you out: you have, we have in virtue of our possession by the Holy Spirit, we have inherited (are you ready?)…the Peace of Christ! If this doesn’t give you the heebie-jeebies, you weren’t listening to the gospel. Jesus says to the disciples: “Peace I leave with you; my peace I give to you.” Easy enough. Then, he adds: “Not as the world gives do I give it to you.” Now that’s just wrong! He had a good thing going there and then he messes it up by telling us that this Good Thing he’s giving us isn’t exactly the Good Thing we thought it was. And that changes everything. Except this: there is nowhere to run, nowhere to hide. We are no longer our own. 

You would think that as heirs to the peace of Christ, we would be rejoicing in his serene calm, a well-balanced spiritual harmony. You would think that we would never argue, never fight, never become angry or frustrated with one another. You would think. And you would be wrong. Why would we assume that Christ’s Peace has anything at all to do with spiritual serenity or psychological wellness or bodily stillness? Given Jesus’ tumultuous life and his violent end on the cross; the oftentimes violent history of the Church on earth; given the sometimes painful, purifying work of the Spirit’s Fire in us and among us; and the ebb and flow of pilgrims' holiness, why would any Christian believe that Christ’s Peace is about peace at all? Shalom I leave with you; my shalom I give to you. 

Inasmuch as “love” has come to mean “that warm-fuzzy feeling we get that tells us to accept and approve anything and everything that comes our way,” so “peace” has come to mean something like “a permanent numbness of heart and mind that deflects all conflict at the expense of the truth.” Biblically, of course, peace (shalom) means “prosperity,” “security,” “success,” and even “salvation.” My research tells me that the best English translation of shalom is “well-being,” but the shading of the word leans heavily toward wishing someone material success or worldly security. This is perhaps more like the Vulcan greeting, “Live long and prosper” than it is the Buddhist idea of “eliminating suffering by eliminating desire.” Jesus leaves us his peace, true; but, he explicitly notes that this is not the peace of the world. His peace is something else entirely.

Jesus says, “Peace I leave with you; my peace I give you.” My peace. Most certainly not the World’s Material Peace or the Empire’s Political Peace or the Temple’s Religious Peace. But the Peace of Christ. What sort of peace is this? Christ’s Peace comes with the Holy Spirit. Notice the sequence of events in the gospel: Christ is leaving the disciples to go to the Father. He says he is sending the Advocate in his place to teach them everything and to remind them of all that he has taught. Being reminded of Jesus’ teachings, of everything he has said, and then remembering his teachings—this is “Christ’s Peace.” Does being reminded of Christ’s teachings and then remembering Christ’s teachings bring you that pleasantly numbed feeling that we often associate with a material “peace”? Let’s hope not! In the same way that welcoming Christ’s love into your life requires a commitment to conversion and service—“whoever loves me will keep my word”—so accepting his peace means settling your troubled heart into the truth of his teachings—“Do not let your hearts be troubled.” You are no long your own. 

Being heirs to Christ’s Peace, then, is first about being heirs to his teachings; being the recipients of his Word and the certainty we have in the truth of his witness. This is the peace we live knowing that Christ reveals the Father and that the Spirit dwells among us as their Love for one another. Again, there is nothing numbing or tranquil about this fundamental fact of the faith—it bears on our souls to live this truth fully in the world. We must give flesh and bone to this truth; we must incarnate Christ’s love, and in doing so, accept his peace. How? We live Christ’s triduum—in his betrayal, his humiliation, his beatings, his Cross, and his tomb—we live these as Christ himself did: trusting in God’s care, His plan, His blessings and abundance, and then giving our lives freely for others. Isn’t this is the courage of the martyrs? Their witness to the bare bones power of Christ’s promises? They took on Christ’s Peace and their question to us is clear: will you follow…if called upon, will you follow? 

Now, knowing that Christ’s Peace might require a Red Witness, does the thought of receiving his peace make you a little nervous? If you love him, you will keep his Word, preach his Word, teach his Word, obey his Word; you will make your dwelling with him, and follow him always; you will fall, fail, rise again and peak; you will stumble and crash and you will jump and fly; you will believe and doubt and hide and find; and you will come to a passionate obsession, a loving fascination with the movement of the Spirit, the leadership of Christ’s Peace in your life. But expect no peace of mind. Rather welcome the intellectual turmoil that follows the sword of truth. Expect no peace in your body. Rather welcome the tension that comes with making your flesh a daily sacrifice. Expect nothing balanced or harmonized or gentled to rule you. You are ruled by the Prince of Peace, the One Anointed, whose reign requires you to serve against your best instincts, to surrender your greatest perceived needs, and to follow into hell and on to heaven a dead Jewish rebel executed on a tree. How absurd! And yet, the Spirit burns, with tongues of fire, the Law of Love into our hearts: to die for a beloved friend is the greatest gift. 

When you exchange the peace this morning, remember: you are not wishing your neighbors worldly well-being or cheerfulness or a pleasant day/tomorrow. You are reminding them (and you are being reminded in turn) that Christ’s Peace is more threat than promise. Think: “Peace be with you” means “You are Christ. You will suffer, die, and rise again! For whom will you sacrifice yourself today?” Perhaps you will skip the exchange of peace altogether! Don’t! Why? Jesus said, “Whoever does not love me does not keep my words…” There is no dwelling place with the Father for those who do not keep Christ’s words. So, love Christ, keep his Word. And take on his Peace with fear and trembling; take it on only when you are grateful enough to him for dying for you that you are ready to die for someone else. 

Then, only then, you are truly at Peace. Christ’s Peace. 

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Petition to Protect Religious Liberty in the U.S. Armed Forces

SIGN THE PETITION! 

There are ominous signs the U.S. military is turning its back on religious freedom.

On April 23, Pentagon leaders met with Mikey Weinstein, an anti-Christian extremist who decries “fundamentalist Christian monsters” and calls Christians “pitiable unconstitutional carpetbaggers.” He compares Christians to racists from the civil rights era.

If he said these things about Muslims, he’d never be permitted in the Pentagon; but now military leaders are actually consulting with him – relying on his input – as they create new policies that may roll back religious liberty – especially for Christians. This must stop!

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Frighten the world!

NB.  Still w/o a 'puter, so here's a repost of 2012's homily for today. . .

5th Week of Easter (S)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Jesus drops a rather somber warning on his disciples, “I have chosen you out of the world. . .and the world hates you. . .[but] realize that it hated me first. . .If they persecuted me, they will also persecute you.” We know that the world persecuted Jesus, and we know that the disciples were persecuted as well. Despite the best efforts of the world to bludgeon, burn, crucify, and exile the Good News from its realm, the news got out, and we've been here for more than 2,000 years. Like a body infected with a deadly virus, the world reacts to the presence of the Church—attacking, repelling, isolating. But we're still here. Despite the best efforts of some in the Church to surrender to the world, to bring the world into the sanctuary, and give her away like a rare virgin bride, we're still here. We're still here not b/c we are deserving of preservation, b/c we're earned the privilege of God's protection. We're still here b/c Christ promised to be with his Church always. Because the world needs an ordinary means of receiving his Father's abounding grace. So long as the Church remains, the body of the world remains infected with the saving virus of the Good News. This is why the world hates us: they do not see any need for rescue. 

If you feel no danger, you very likely see no need for rescue. Sitting comfy and cozy on your couch, reading a good book, you would probably dismiss a neighbor who barges in yelling, “I'm here to rescue you from your comfy, cozy couch!” If you were kneeling in prayer in church, confident that all was right with your spiritual life, the rantings of a crazy friar from the pulpit about sin and God's love would be distracting but hardly alarming. However, if your world were collapsing, if your family, your nation, your civilization, all that you have come to rely on were spinning out of control, and someone offered you a way to leave that world behind, the first thing you would need to do is admit that your world was coming apart. You would need to see the destruction, hear the system tearing at its seams, feel the angst and anger rising. In other words, you would have to confess that the world you helped to build and operate was losing its soul, spiraling into a dysfunctional waste. If you make this confession, then rescue is possible. If you refuse, if you deny the truth, rescue is impossible, and you will grow to hate those who offer you a way out. 

 Christ's offer to rescue the world is an accusation. To say, “You need rescuing” is to say “You are in danger,” and I am in a position to help. The hardest part of being rescued is admitting that help is required. Why does the world hate Christ and his disciples? Because the Church sees the world in danger and knows that the only way to be rescued is to embrace Christ and leave that dangerous world behind. Leave behind contesting for social standing; compromising the truth to gain political influence; rutting with violence for the applause of mob; to leave behind self-righteous do-gooding, the easy hatred of imaginary enemies, and the lust for things and people. Christ's offer of rescue is an accusation, but it is also—if accepted—a vindication, a victory over the world, a win for those who would confess that they can only lose without God. No slave is greater than his master. If we are slaves of Christ, then we can expect nothing more from the world than he himself received. The rulers of this world fear another King, and they fear his followers. When the world stops hating the Church, we know that we have stopped preaching his Good News. Therefore, go out and frighten the world! 

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First World Problems

TOSHIBA keeps changing the estimated shipping date on my laptop. . .

They moved it from May 9th to the 6th and now back to the 9th.

Shoulda just gone to Best Buy like Fr. Mike suggested.  

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New Laptop: May 9th

Replacement parts + labor + lost productivity = Just Get a New Laptop!

So, I did.  Got a great deal on a Toshiba Satellite.  Almost half-price direct from the warehouse.

Should be here by May 9th. . .until then, it's ad-lib homilies.  

Gulp.

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RIP. . .laptop

I think the video card on my laptop died this afternoon. 

The screen just went black. It's been "jumpy" lately, frequently turning red.

Anyway, blogging and email will be slow until I can get a replacement card, or a new laptop.

Fr. Philip
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Love never compromises

5th Sunday of Easter 2013 

Fr. Philip Neri Powell, OP 

St. Dominic Church, NOLA 

The traitor leaves the table and goes to complete his betrayal. Jesus watches him go; without a word, Jesus bears witness to his friend's treason. When the door closes behind Judas, our Lord turns to the remaining disciples and declares the beginning of the end, “Now is the Son of Man glorified, and God is glorified in him.” Now. Immediately. At this moment. With Judas gone and the door closed, our Lord is given glory for his Passion: the Father's strength and the Spirit's fire—the divine majesty. With the Son of Man glorified, God is glorified in him. Amplified. Magnified. Made more brilliant. So elevated, he says to his disciples, “My children, I will be with you only a little while longer.” Can they see/feel the glory suffusing their teacher? Do his friends know that the traitor's departure started the countdown to Golgotha? Rather than accuse Judas, or flee to the desert, or shout a call to fight, our Lord issues a new command. Watching Judas leave the table, watching him go to sell his teacher and friend to their enemies, Jesus shares his glory with those who remain, who remain loyal: “Love one another,” he commands, “This is how all will know that you are my disciples, if you have love for one another.” If we love one another, all will know that we follow Christ. 

Two disciples who love one another in Christ, Paul and Barnabas, travel through the churches of Asia Minor, strengthening the spirits of the other disciples and exhorting them to persevere in the faith. How do these two instruct the other disciples to persevere? They spread this bit of good news: “It is necessary for us to undergo many hardships to enter the kingdom of God.” How is this any sort of good news? How is this truth supposed to strengthen the disciples, or urge them on to persevere in the faith? Wouldn't it have been better for Paul and Barnabas to encourage the others with smiling personal affirmations, or rousing songs about the wonders of achieving social justice? How about a few calming homilies on how wonderful we all are? Or how good it is that we can come together to be church? Paul and Barnabas reveal to the others a difficult truth: entering the kingdom of God is an obstacle course, a regime of hard choices, harder consequences, and frequent failures. These barriers to joining the kingdom are not God's doing. These barriers belong to the world. To enter the kingdom, we must overcome the world. And to overcome the world, we must love one another. That's the hardest truth of all. 

“Love one another” can heard as a glib slogan, a mushy motto meant to soothe a jagged conscience. It trips easily off the tongue, a nice catch-phrase that catches all the sentiments we tend to think will ease conflicts, dissolving differences into a numbing peace. When our Lord orders his disciples at the Last Supper to love one another, he does so after Judas leaves to betray him. He waits until the traitor exits the room to issue his last command. With Judas gone and the door closed, our Lord is glorified, raised up, given the honor due his impending sacrifice; and the fullness of God's revelation is made manifest in him; that is, at the beginning of his Passion and death, Jesus shines with whole glory of God, the full strength of the Father and the fire of the Holy Spirit. The treasonous disciple cannot witness this. Even had he stayed with the others, we could not see it. He does not love the Lord; he does not love his brother disciples. He loves worldly glory and riches, and so he is blind to the heavenly glory that Christ shows to those who choose to love him. Had he stayed, Judas would not have heard Jesus say, “Love one another.” The ears of a traitor are closed to loyalty and love, to faithfulness and perseverance. And b/c loving one another is its own hardship, betrayal come easily to those to who refuse to love. 

“It is necessary for us to undergo many hardships to enter the kingdom of God.” Paul and Barnabas spread a bit of good news throughout the churches of Asia Minor. This good news sounds a whole lot like bad news. And it would be bad news if these hardships were sent from heaven. But they are not. Look at the hardships that Paul and Barnabas themselves have endured: arrest, imprisonment, floggings, threats from civil authorities, denunciations from religious officials. Both apostles are martyred. Paul was beheaded at the order of the Emperor Nero. Barnabas was stoned to death by Jewish authorities in Cyprus.* Every hardship, every obstacle to their apostolic ministry comes from the powers of this world, or from those allied with them. So, Paul and Barnabas understand—with the bodies and souls—that the hardships of loving one another come by way of the world. They also understand that we overcome the world while standing in the glory of God, loving one another despite the world's obstacles, sharing in the divine majesty given to the Son at the beginning of his Passion and death. And by sharing in his Passion and death, we give God glory in our own hardships. 

All this talk of hardships, glory, death, and love seems a bit abstract, a bit airy, unsubstantial. Let's put some meat on these bones. We lay claim to an inheritance through Christ, a portion of the kingdom that he announced 2,000 yrs ago. As heirs to this kingdom, we are also its stewards, responsible for seeing to the growth and maintenance of all that God has given us. Traditionally, Catholics talk in terms of “time, treasure, and talent” when we speak of stewardship. And there's nothing wrong with that. However, there is a more fundamental sense in which all of us steward God's gifts. Look at Judas. What did he squander for 30 pieces of silver? Fellowship among the disciples; his relationship with Christ; his historical reputation as a faithful disciple. But more than these, he sold his soul; that is, he allowed the powers of this world to buy his integrity, his strength as a Good Man, a man of God. He used his friendship with Jesus to sell our Lord to his enemies. The powers of this world set a hardship for Judas. And he chose the easy work-around, the profitable dodge. In other words, he compromised the very thing that made him a man of God, worthy of trust. Judas accommodated himself to the spirit of the age and ended his own life with a noose. 

The spirit of our own age is busy setting hardships for us. Oddly enough, these hardships are not all that different from the ones Paul, Barnabas, Judas, and all God's children in the early Church tackled. They were tempted to dilute the Gospel with false religions. Compromise with secular power for material gain. Accommodate moral principles for the sake of social standing. Surrender their freedoms in the name of state security. And more than many lost their struggles with these temptations. More than many exhausted their strength, extinguishing the fire of the Holy Spirit in their resistance. Here's what we need to know now: when we love another as Christ loves us, we have no need for a gospel other than the Gospel of Jesus Christ; when we love one another as Christ loves us, we don't need material gain, social standing, or security from the state. Everything we need is given by God so that we might live wholly in His love. Judas did not believe this. Paul and Barnabas did. Judas died a traitor's death. Paul and Barnabas died as witnesses, preaching the Good News to the end. Love tells the truth; it never compromises or accommodates, nor do those who love one another. Jesus orders us, “As I [love] you, so you also should love one another.” His Passion and death began when the traitor left the table. Ours begins when we approach the table and dare to share in his last meal.

*Unfortunately, this is probably a legend, but it's the only info we have on his death.

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Will that be enough. . .?

4th Week of Easter (S) 

Fr. Philip Neri Powell, OP 

St. Dominic Church, NOLA 

It's a bit unnerving for me to wake up this morning and read in the gospel: “Have I been with you for so long a time and you still do not know me, Philip?” I'm thinking: oh Lord, what I have done now?! What have I said or done to make Jesus think that I don't know him? I'm pretty sure that that list would be too long and too embarrassing to read aloud in public. I'd like to say that the “Philip” here isn't me. But he is me. What's worse: he's also all of you. Jesus' rather pointed question to Philip is a response to a request from Philip, a request any one of us could make: “Master, show us the Father, and that will be enough for us.” Would it? No, it wouldn't. Jesus knows this and so does Philip. And likely, we all know this too. How do we know that showing us the Father won't be enough for us? Well, being shown the Father has never been enough, has it? What is the Old Testament but the 5,000+ yr history of God showing Himself to His children and still we don't know Him? God gives it one more try in Christ Jesus. See him, know the Father. Great! Now, where do we go to see Jesus? 

Where do we go to see Jesus?! Have you been a Christian for so long a time and you still do not know Christ? The better question is: where can a follower of Christ go and not see Jesus? He sends us out into the whole world to preach the Good News. He send us out to heal the sick, clothe the naked, feed the hungry, free the oppressed, and forgive the sinner. He sends us out to bring in the stranger, the grieving, the poor, the meek. He send us out to plant the seeds of his word and deeds in every sort of human soil. We are sent out to overpower unclean spirits; to lift up those who are pushed down; to defend and nurture the least among us; to bear witness in body and soul to the sanctity of all life; and to make sure that there is no living sinner in the world who has not heard of the Father's freely granted pardon. Where do we go to see Jesus? “The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works. . .whoever believes in me will do the works that I do.” Do you believe in Christ? Trust in him? Then do the works that he did so that your works may reveal the Father working in you. If you want to know the Father, then you must be Christ for others. Go do his works through faith, then look in a mirror. 

Will that be enough? No, it won't. The disciples travel with Jesus for three years. Day in and day out, they eat, sleep, walk, and talk with the Lord in person, sitting at his feet for personal instruction. And still they do not know the Father. What are they missing? They have yet to receive the Holy Spirit at Pentecost. What they are missing is the fullness of the Spirit, the Love that the Father and the Son share between them. Their knowledge is not yet on fire; what they know has not yet been kindled and set ablaze by the One Who will remain with them (us) until the end. Doing the works that Christ does, and doing these works in faith, shows the world both the Father and His Holy Spirit, both the One Who Creates and the One Who blesses His creation. To know God fully, to know Him perfectly, we must go to see Him face-to-face, which means we must live now—right now—as if we were seeing His face in every man, woman, and child we meet; heart, mind, body, soul we must turn toward Him and see, hear, think, and feel only Him, and through faith in Him accomplish everything that He has sent us out to do. Will that be enough? No, it won't. In the end, He reaches for us; pulls us up, and welcomes us to His family. Our job is make sure He finds us doing what His Son sent us out to do. 

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Way, Truth, Life

4th Week of Easter (F) 
Fr. Philip Neri Powell, OP 
St. Dominic Church, NOLA 

Jesus has just finished washing his disciples' feet at the Last Supper. He's given them a new commandment, and told them that he must leave them. Simon Peter wants to know where the Lord is going and why he can't come with him. Jesus responds by telling Peter that he will deny his teacher three times before the dawn. Seeing his disciples heartbroken and feeling abandoned, Jesus says to them, “Do not let your hearts be troubled. You have faith in God; have faith also in me.” What else is a broken heart but a soul that's lost its will to believe, its desire to trust? We're not witnessing a gaggle of teenaged girls moon over the latest pop star; or a bunch of men mourning the loss of a drinking buddy. The disciples are genuinely anxious about Jesus' departure. This group of hardworking men—men who've followed him all over the country—are devastated to learn that their teacher is leaving them behind. “Do not let your hearts be troubled,” Jesus says, “I will come back again and take you to myself, so that where I am you also may be.” If we don't know where he's going, how will we know how to get there? 

It's Thomas, the one who doubted the testimony of his fellow disciples, who asks the question we all want to ask, “Master, we do not know where you are going; how can we know the way?” Is it not enough that he's told us that he will be back for us? Is it not enough that he's gone ahead to prepare our places in his Father's house? No. Not nearly enough. We want to know where Jesus is going, and we want to know how to get there by ourselves. Why do we think we need this information? He's leaving us. He's just walking away from us and everything we've done together. How do we know he's coming back? Are we supposed to just believe that he's coming back? With no backup plan? No fail-safe in case things don't work out as planned? Jesus says, “You have faith in God; have faith also in me.” That's the backup plan: have faith. That's the fail-safe: trust in him. In other words, when it comes to believing in the One the Father sent to free us from sin and death, there is no backup plan. There is faith, and there is worry; trust and anxiety. If your heart is troubled, you have chosen worry over faith, anxiety over trust. And the Way before you is muddled, twisted by the smog of pride and the need to control. Do not LET your heart be troubled. LET your heart be free.

We don't need to worry about where Jesus is going. We already know. He's going to the cross. And then on to sit at the Father's right hand. We don't need to worry about how we will find him. He tells us, “I am the way and the truth and the life. No one comes to the Father except through me.” To get to the Father, we must follow the way, the truth, and the life. The way of Christ, the truth of Christ, and the life of Christ; becoming, along that Way, Christs ourselves. This means we are all heading toward the cross as well. And while on this trek to our deaths, we will doubt the testimony of our fellow disciples; we will deny Christ before the dawn and after; we will resist the urge to trust God's love for us; and we will beg the Lord not to leave us even though we know he must. (We can't follow behind a leader who will not move ahead of us.) While we stumble, fall, shove, and get back up to walk along the Way, we should hear Jesus say to us, “Do not let your hearts be troubled.” Yes, it's a choice we make to let our hearts be troubled or not. Choose faith and trust in God. Choose to put your faith and trust in Christ. We know all that we need to know to make it to heaven. But it is not knowledge that saves us. Faith brings us close to God. And faith in His Christ brings us closer still.

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Disobeying God the Father

NB. It's storming in Nawlins'. I'm feeling puny. The Spirit tried His best to rouse me. . .alas, no luck. Here's a Roman homily from 2010.

4th Week of Easter (W) 

Fr. Philip Neri Powell, OP 

St. Dominic Church, NOLA

Jesus puts to rest any question about the source and summit of our salvation, any question about the only means available for achieving a face-to-face audience with God the Father: “Whoever believes in me…whoever sees me…everyone who believes in me…anyone who hears my words…whoever rejects me…does not accept my words…I did not speak on my own…the Father who sent me commanded me…what I say, I say as the Father told me.” There can be no question that Jesus himself is the exclusive path to our redemption; he is the only salvific show in town. If we want to spend a little more time unpacking this teaching, we can note the passion with which Jesus teaches. John writes that Jesus “cried out and said.” We can note that Jesus explicitly says that he and the Father are one; that believing in him is the same as believing in the Father; that as the Word sent by the Father, accepting or rejecting his words determines one's place in the light or one's condemnation to the darkness. We can note that Jesus says he is teaching nothing more or less than what his Father has told him to teach; and we can note that he makes this startling claim: “I know that [the Father's] commandment is eternal life.” If the Father's commandment is eternal life, why must we believe in Jesus? Isn't it enough that God has commanded us to live with Him in eternity? It would seem that God's commandment can be thwarted by our refusal to believe. 

For the sake of argument, let's assume that we want to refuse to obey God's commandment of eternal life. How would we go about about doing this? Jesus points out two ways to be disobedient: 1). we can hear his words, accept them, but fail to observe them, or 2). we can hear his words and reject them. When we hear his word but fail to live them, we are not condemned because, as Jesus says, “. . .I did not come to condemn the world but to save the world.” When we hear his words and reject them, we condemn ourselves according to his word; that is, his words stand as our judge and we are condemned to darkness because the Father, Jesus, and his words are all one. Lest we think that we can hear his words, accept them, fail to obey, and then escape the consequences, we must remember that God commands us to enjoy eternal life. Jesus says that he will not judge our disobedience. Why? Because our refusal to live out the words we have heard and accepted is itself a judgment, and we remain in darkness despite having glimpsed the light. There is nothing more he needs to do than to allow us to live in the eternal night we have chosen for ourselves. 

Why would anyone, having heard and accepted his words and knowing that God has commanded us to live eternal lives, why would anyone see the light of Christ and choose the darkness of disobedience? Well, there's the false sense of freedom that comes with making such a choice. There's the inordinate love of the transient things of this world. There's the desire to indulge our destructive passions—anger, revenge, hatred, greed. And then there's the obstinate refusal to believe, the persistence of voluntary doubt—willful disbelief. Like the child who closes her eyes and believes she is invisible because she cannot see, we choose darkness because we believe it hides us, protects us from judgment, nurtures our liberty. In fact, we are never more in danger than when we walk after dark. Jesus speaks these words of hope: “I came into the world as light, so that everyone who believes in me might not remain in darkness.” Though we may foolishly choose eternal night, we do not have to remain there. His coming among us is the dawn of salvation, our eternal healing from all the wounds that would drive us into hiding. All we need do is accept the medicine of his words and follow behind him, doing right now all that he did back then. 

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