Can you ask for what you need?

11th Week OT (Th) 
Fr. Philip Neri Powell, OP 
St. Dominic, NOLA 

Our Father knows what we need before we ask. He knows that we need to acknowledge Him as our Father. He knows that we need to understand the holiness of His name. He knows that we need to hope in the coming of His kingdom; that His will be done in heaven and on earth; that He is the one and only source of all that we are and have. He knows all this before we ask. But do we know what we need? And do we know to ask? When Jesus teaches us to pray—not to babble as the pagans do—he shows us that his Father wants us to be happy. And to be happy, truly turned toward Him and determined to achieve unity with Him, we must be free. So, even though He knows what we need before we ask, and even though He wants us to be happy, He will not ruin our freedom by imposing His will. Rather, He gives us every tool, every chance, all the gifts and graces we need to see Him reaching out to us, to hear Him calling out to us. When we pray as Jesus teaches us to pray, we confess our cardinal needs: to be children of the Most High, to depend fully and solely on Him, and to hope always in His promises. 

Our Father wants us to be happy and free. To be both happy and free, we must be children of the kingdom and grown-ups in the world. As taxing and frustrating as it is, being a grown-up in the world is only possible for us b/c we are children of God's kingdom. Our source of strength, endurance, and courage is found among our brothers and sisters in the holy family; our supply of mercy, love, and hope is stored in the Body of Christ; our best cheerleaders and most accomplished coaches work tirelessly for the King on our behalf. Could we be happy and free grown-ups in the world if we had no access to the kingdom? If we couldn't retreat to the springs of grace found in the Church? Think of how little we would know of God w/o our teachers. How little we would understand the mysteries w/o our saints. How dark the Way would be w/o Christ's light shining back through his people. If we were left in the world all alone to scratch around for happiness or beg for freedom, we might find some measure of both—imitations, temporary imitations. But our Father knows that we need more than transient copies of happiness and freedom. We need the Real Thing, the genuine article. So, our Lord teaches us to ask for what need even though he knows what we need before we ask. 

Can you ask for what you need? Put it this way: when you pray the Our Father do you mean it? Do you really mean “Father, I need your will to be done in the world as it is done in heaven”? Do you really mean “I need just enough bread for today and no more”? Do you really mean “I need for You to forgive my sins in exactly the same way that I forgive those who have sinned against me”? Asking for what we need is often a matter of overcoming pride: I don't need any help from God; I can do this w/o Him. That's heresy. Less often, asking for what we need is a matter of being afraid that we will get exactly what we need. So, instead of praying as Jesus teaches us to pray, we babble like the pagans, hoping that God will hear our wants and ignore what He knows we need. This is why the Our Father is the most courageous prayer that we can offer. It basically says, “Father, You know what I need, give it to me!” Your will be done. A child of the kingdom has no fear of the Father's will. A grown-up trying to live as a child in the kingdom will live in constant fear of losing control of a wild, unpredictable god. However, a child of the kingdom, living as a grown-up in the world can always come home with nothing to fear, nothing to lose, no worries at all. Our Father knows what we need before we ask. True happiness and freedom are always found in the Father's house. 

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The mob has nothing to give you

11th Week OT (W) 
Fr. Philip Neri Powell, OP 
St. Dominic, NOLA 

So that we might not confuse our pious behavior for truly contrite hearts, Jesus teaches us to seek approval and reward from God alone. Give alms, pray, and fast in secret, “and your Father who sees what is hidden will repay you.” Always the good psychologist, our Lord knows the motivations and urges of the human heart, and he knows that we are sorely tried by the allure of public applause. The Devil too is an excellent psychologist; he knows how to undermine our confidence in God's promises and then tempt us to chase after the empty blessings of the world. However, if we look to God alone as the only source of our blessings, we will not take the Devil's bait; we not end up flopping around in the dirt hooked by his deceptions. When you perform righteous deeds; when you pray; when you fast, do not be like the hypocrites, like the ones who've snatched up the Devil's bait. Instead, do all that you do for righteousness' sake in secret, so that the Father who sees your truly contrite heart can add grace upon grace and bring you fully, wholly into His perfect love. 

It is out of his perfect love for us that our Lord admonishes us to avoid performing righteous deeds “in order that people may see them.” At the root his warning lies a basic principle for our growth in holiness: God alone can grace a contrite heart; God alone can reward a repentant soul with mercy. Though the world's gifts and rewards can be materially abundant, they are always spiritually empty—adding weight to our pride, while adding nothing to our love. If we seek applause from the mob, the mob gets to decide the difference good and evil, right and wrong. If we chase after the mob's approval, the mob will determine how we live and die, whether we live or die. Remember: it was a mob that sent Christ to the cross. And a public servant who handed him over. So, if we perform our righteous deeds in private, expecting no one and nothing else but God to bless us, then we have done all that we can to avoid the Devil's bait, and we live another day to grow in holiness. As good as this outcome may be—and it is good—there is so much more that we are charged to do. The short time that we've been given here on earth cannot be spent simply avoiding temptation and praying in secret. We are more than private hearts whispering to God in our closets. We are multipliers of His grace! 

Paul writes, “God loves a cheerful giver. Moreover, God is able to make every grace abundant for you. . .The one who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.” Righteous deeds performed in secret yield a public harvest of righteousness. Think of your prayers, your alms, your fasting as seeds—seeds provided by God. Broadcast them or plant them. Whether you throw them wildly or lay them carefully, your seeds of righteousness are multiplied as they fall and the harvest is increased. Paul reminds us, “You are being enriched in every way for all generosity. . .” Why is God enriching us in every way? So that we can be generous, extravagantly gracious in sowing the seeds of His Word, in forgiving one another, in loving one another, in holding one another accountable to the commandments of the Gospel. None of which will earn us the applause of the mob; all of which will sharpen our gratitude, brightly polish our need to give Him praise. Seek the blessings of God alone by performing your righteous deeds for Christ's sake alone. And leave the Devil to bait his hooks in misery.

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In the mail. . .

OP Thanks You's to:

M.R. for Knowing the Love of Christ

and

Anon. for Critics on Trial: An Intro to the Catholic Modernist Crisis.  

I've already read the first 100 pgs of this one and it is fantastic. Msgr. O'Connell gives us a lively historical/biographical account of the personalities and intellectual movements behind the late-19th and early 20th century crisis of modernism in the Church. His writing is superb: clear, engaging, detailed.  Highly, highly recommended!

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Let heaven find you

11th Week OT (M) 
Fr. Philip Neri Powell, OP 
St. Dominic Church, NOLA 

Last week, today, and the rest of this week, we hear Jesus using a familiar phrase: “You have heard it said. . .but I say to you.” Our Lord uses this phrase to set up a contrast btw the Pharisees' understanding of the Mosaic Law and how his own followers are to understand it. While the Pharisees reduce the Law to what amounts to a behavioral code, Jesus teaches us to understand the Law in terms of the First Commandment. All of the behaviors required of us and forbidden to us under the Law are first and foremost ways of loving God, self, and neighbor. The Pharisees teach: Follow all the rules perfectly and you will learn to love perfectly. Jesus teaches: No, love perfectly as God loves you and following the rules will come naturally. Why is Jesus' the superior way? Loving First is more fundamental; that is, the roots of moral behavior are deeply planted in the rich soil of love. Without love providing stability and nourishment, good behavior is just a matter of being a good actor. And as the Pharisees reveal again and again, good behavior w/o real love too often leads to self-righteousness and pride. 

And why are self-righteousness and pride dangerous? Isn't it better to be self-righteous than not at all righteous? Isn't it better to be proud of who and what we are than it is to be ashamed? The problem with self-righteousness isn't the righteousness part; it's the self part. Righteousness is all about Being Right with God. And only He can initiate, empower, and accomplish that gifted-feat. We cooperate, of course, but our role is all about reception of the gift. So, self-righteousness then is the self-satisfying attempt to do that which God alone can do—make us holy. If I am among the unrighteous, how do I lift my up to sit among the righteous? By what authority or power do I accomplish this elevation? This is the point at which pride enters. Pride tells me that I am perfectly good just as I am. Nothing wrong. Nothing needs to be fixed. Complete in my sin and perfectly holy just b/c I'm Me, I can dispense with cooperating with God's little gifts of love, hope, and faith, grab my belt and yank myself up into the sky! Why is my pride dangerous? B/c it is false. Pride gives me a view of the world and God that is untrue. Not only is pride a lie, it's an ugly lie. To combat the allure of the lie, Jesus teaches me humility—not shame—but the humility of one who understands that nothing truly belongs to me. 

If nothing truly belongs to us, and we are commanded to love as God loves us, then it follows that we best obey the Law by going well beyond the minimum behavioral requirements of the Law. Jesus says that we must forgo the vengeance allowed by law. He says that we endure humiliation by inviting more. He says that we give twice as much service as we are required to give. He says that love leads us to give when asked, to lend when someone wants to borrow. None of this makes any sense at all if self-righteousness and pride rule our hearts. Only under the Law of Love can we understand why turning the other cheek and going the extra mile bring us closer to Him. The more and better we understand that everything created—including us—is a gift, the more and better we love. And the easier it is to grow in holiness. Why? We cannot cling to what passes away. We cannot hoard as our own that which never belonged to us. We cannot demand that a gift be given. Nor can we lay claim to the righteousness that is God's alone to bestow. You have heard it said that following the rules will get you into heaven. But our Lord says to you, to all of us, attach yourselves to nothing made, love generously, and let heaven find you.

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How big can your love be?

11th Sunday OT 2013 
Fr. Philip Neri Powell, OP 
St. Dominic/Our Lady of the Rosary, NOLA 

Let's get right to it: why does the notoriously sinful woman wash Jesus' feet with her tears, dry them with her hair, and anoint them with oil? But before we tackle that question, let's ask another one: why should we ask that question at all? Why should we ask why she does what she does? Two reasons: 1) her motives for doing what she did tells us a great deal about how and why her sins are forgiven; and 2) the parable Jesus tells Simon is meant to teach him (and us) about the long-term effects of forgiveness. So, why does she do it? She wants Jesus to reward her with absolution. She wants to embarrass the smug Pharisee in his own home. She wants to appear in public with a great prophet and discredit him by association. Or, we can go with Jesus' assessment of her motives, “. . .her many sins have been forgiven because she has shown great love.” The notoriously sinful woman honors Jesus in a way his host did not b/c she wants to show Jesus Great Love. Tying her devotion back to the parable of the generous creditor, Jesus concludes, “. . .the one to whom little is forgiven, loves little.” We are forgiven everything. How big is your love? 

Here's a better question: how big can your love be? The only thing we know for sure is that our love cannot be bigger than God who is Love Himself. So, btw the Nothingness of Evil and the Perfection of God, we have plenty of room to grow and shrink, to expand and contract. When we grow in love, we do so along with God in response to the Great Love that He gives us. When our love shrinks, we do so as well. We become less human, less like the image and likeness of God who made us. Of course, it's sin that causes us to shrink in love, to contract away from God. It's sin that derails us on our Way to God, and sin that staunches the free flow of mercy into our lives. This is why Jesus directly ties the sinful woman's love for him to her forgiveness. Which came first: her love or his forgiveness? Did Jesus forgive her as a reward for loving him? Or does she love him b/c he forgives her? Jesus says, “. . .her many sins have been forgiven because she has shown great love.” So, she loves first, then he forgives. But how does she love in the first place while wallowing in sin? Surely, she must be forgiven before she can love? Can our love ever be big enough to overcome your sin? No. But God's love for us is big enough to make up the difference, big enough to bring us all to repentance through Christ. 

Paul writes to the Galatians, “I have been crucifed with Christ; yet I live, no longer I, but Christ lives in me…” You see the genuis of the Catholic faith is that nothing required of us all is truly required of us alone. We admit from the beginning that we can do nothing without first receiving the grace necessary to complete the task. Even our desire to cooperate with God’s various gifts is itself a gift. Our completed tasks in grace are no more responsible for saving us than any number of goats sacrificed and burned on an altar. We are not made just by our works. In other words, we cannot work our way into holiness apart from the God of grace Who motivates us to do good works. Paul writes, “We who know that a person is not justified by works of the law but through faith in Jesus Christ even we have believed in Christ Jesus…b/c by works of the law no one will be justified.” We are made just when we are crucifed with Christ (in baptism) and when he abides in us (in confession and Eucharist) we remain just. We can proclaim with Paul then, “I live by faith in the Son of God who has loved me and given himself for me.” We can say, “I live by knowing, trusting that Christ loves me away of my sin.” 

Can we, then, be members of the Body of Christ, the Church, who participate in the ministries of the Church not for pragmatic gain, nor the need to “feel something,” nor in the hope of fitting-in, but b/c we long to show Christ a Great Love, the love that he first showed us on the cross and shows us even now on this altar? Can we do what the sinful woman does: freely, openly, purely, and without caring about gossip or any negative consequences, can we express our Great Love for Christ and one another with the gifts of tears—humility, forgiveness, mercy; and the gifts of service—teaching, preaching, healing, feeding? Can you show others—for no other reason or purpose than your Great Love for God—can you show others the Christ Who Lives In You? And can you show them that Christ did not die for nothing but that he died and rose again for everything, everyone everywhere? And can you show them that b/c he died and rose again for everything and everyone everywhere, that they too, saying YES to his gifts of trust, hope, and love, that they too can shine out a Christ-light for all to see, that they too can wash filthy feet with repentant tears and anoint them clean with precious oil? 

Now, you might thinking at this point: “Hmmm. . .I can say that I love God, but I don't really feel like I love God. He loves me, I know, but I don't feel Him loving me.” Let me gently remind you: your feelings on the truth of God's love for you are irrelevant; that is, whether or not you feel God's love is irrevelant to the truth that God does love you. Since at least the middle of the 19th c.,* Christians have been duped into believing that emotions take priority over the intellect in all things theological, that the only worthy human response to reality is emotional. We've replaced “What do you think?” with “How do you feel?” and we've decided that how we feel is more important than what we think. This is not the Catholic faith. We are rational animals not emotive animals. We are human persons composed of a human body and a rational soul. That which makes us most like God is our intellect not our passions. Why am I ranting about this? B/c too often I see otherwise faithful Christians anguishing over their apparently empty spiritual lives b/c they do not feel God's presence. Feelings ebb and flow, come and go. Yes, feelings are spiritually significant, but they do not tell us much about the truth. The truth is: God loves you. He is with you. And how we feel about these truths is irrelevant to whether or not they are true. 

The notoriously sinful woman's sins are forgiven whether she feels forgiven or not. The Pharisee is a hypocrite whether he feels like a hypocrite or not. Jesus did not command us to feel love. He commanded us to love. So, angry, sad, joyful, exhausted, pitiful, happy—does it matter to our obligation to love? No, it doesn't. Do not let fleeting emotions bargain away the triumphs of God's Love. Feel what you feel and Love anyway. Feel angry and love anyway. Feel depressed, exhausted, spiteful, and love anyway. Feel elated, ecstatic, on cloud nine, and nearly uncontrollably happy, and love anyway. Feel bored, isolated, cranky, and mean, and love anyway. Christ did not die for nothing. He died for you. And you are not nothing. You are everything to him. We are everything to him. Yes, our sins betray us. But his Great Love forgives us. Our debt is always canceled, always forgiven. Knowing this, is your love big enough to forgive others? Probably not. But God's love for you is big enough to make up the difference. He loved you first anyway, so allow Him to forgive through you. Allow yourself to be just one small way for His Great Love to be found in this world. Allow yourself to be the greater love of Christ who lives in you. 

*I'm thinking particularly of Friedrich Schleiermacher, who reduced religious faith to feeling and intuition.

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Is Math Real?

There is an on-going debate about the ontological status of math. 

Yes, you read that correctly. People actually wonder about the nature of math's reality. 

And why not? We wonder about the ontological status of all sorts of. . .things?  (Well, that begs the question. . .)

Anyway, the Realist-Antirealist debate is not limited to math. Physicists ask about the ontological status of theoretical objects all the time.  Can you say "quarks"? 

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The soul of godly behavior

10th Week OT (F) 
Fr. Philip Neri Powell, OP 
St. Dominic, NOLA 

Though we have just heard the Gospel read aloud, it might be difficult for us to hear the Good News. All this talk of adultery, divorce, cutting off body parts, and getting thrown into Gehenna beg the question: what's so good about this Good News? If yesterday's and today's readings from Matthew were our only glimpse of Jesus, we could easily come away believing that our Lord is a sadistic busy-body bent on making our lives a scrupulous misery. Fortunately, we interpret scripture as a whole, within the whole of God's plan for our salvation and not just in slogan-size pieces. Jesus is doing more here than repeating the text of divine legislation. What's good about this evening's gospel is that our Lord is showing us the spirit of the Law. He's revealing to us the soul of godly behavior. It's one thing to act in a particularly godly way; it's quite another to act this way out of a godly motivation. Over time, it's how we think and feel about our behavior, how we come to decide to be godly people that will mark us as followers of Christ. 

True, as people who hope to follow Christ faithfully, we are obligated to imitate our Lord, but we must be more than good mimics of Jesus, holy mimes. There's no doubt that imitating Christ's behavior is vital to holiness, but physical imitation alone does little more than make us good actors not good Christians. To be a good Christian requires me to motivate my bodily actions with nothing other than a deeply-held desire to give glory to God. I can be secondarily motivated by compassion for the homeless, pity for the sick, sympathy for those in jail, but the motive that matters most is my desire to share in and share out that portion of God's glory that He shines into me. The reason that giving glory to God matters most is simple: my compassion, my pity, my sympathy too easily become mine alone and my motives can quickly turn selfish. Even though I am only able to be compassionate b/c God has shown me compassion, the human tendency to ego-boosting makes it almost impossible for me not to make my good works All About Me. So, to avoid making myself into my own idol, I do the good work I have vowed to do, but I do it only b/c I desire that God's Word, His glory, His mercy be better known to the world. 

When Jesus tells us that our motives for murder, adultery, divorce matter more than the behaviors themselves, he's not telling us that the behaviors are somehow OK. He's telling us that in the long-run, for the long-term benefit our souls, it's most important that we pay attention to why we behave as we do. A murderer who murders out of imitation is in much less danger of spiritual suicide than a alms-giver who gives out of his need for public attention. Why? Because the murderer can be shown that he is doing evil and brought to repentance, while the selfish alms-giver truly believes that b/c she is doing good her motives don't matter. To the world, her motives don't matter. To those who receive her alms, her motives don't matter. But to Christ—who loves her—her motives matter a great deal. It's the condition of her immortal soul that worries the Lord. So, he tells us all that it is better to rip out our eyes than it is to use that eye in a lustful way. Why? Because one act of adultery is far easier to repent of than a lifetime of using one's eyes to indulge a lusting heart. Here's the Good News: we are dead to sin. Paul says it perfectly: “We are afflicted in every way, but not constrained; perplexed, but not driven to despair; persecuted, but not abandoned; struck down, but not destroyed. I would add that we are tempted, but not taken. There is no need for us to pluck anything out or to lop anything off. Lust, pride, envy, greed, all the deadly sins are deadly to us only if we ponder on them and deliberately choose to indulge in them. Therefore, choose to hear the Lord and bring your soul to godly behavior. 

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A "Black Pope" in white

For our Lefty Catholic Friends who've been singing hymns of ecclesial democracy and dancing in the new winds of theological reform. . .Sorry, folks, but our Holy Father is not dancing with you. . .

[. . .]

Bergoglio is also a Jesuit, and by now his actions have made it clear that he intends to apply to the papacy the methods of governance typical of the Society of Jesus, where the superior general, nicknamed the “black pope,” has practically absolute power.

His reticence in attributing to himself the name of pope and his preference for calling himself as bishop of Rome have made champions of the democratization of the Church rejoice.

But theirs is a blunder. When Francis, on April 13, appointed eight cardinals “to advise him in the governance of the universal Church and to study a project for the revision of the Roman curia,” he selected them according to his own judgment.

[. . .]

In early October the eight will be gathered around the pope. They will deliver to him a sheaf of proposals. He will be the one to decide. Alone.
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Let the hammer fall!

Linked from New Advent:

"Watch closely, Catholic leaders: Australian Chief of Army demonstrates how you address sex abuse."

BAM!  Exactly right.  Kudos to the Chief for keeping his cool. I would not have been able to do.
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We cannot do this on our own

10th Week OT (Th) 
Fr. Philip Neri Powell, OP 
St. Dominic Church, NOLA 

Our Holy Father caused a bit of a stir a few days ago when he reportedly told a group of visiting religious that some traditionalist Catholics tend toward the Pelagian heresy, while some progressive Catholics tend toward the heresy of Gnosticism. Just yesterday, we learned that we don't really know what he said, or even if he said anything at all. Regardless, just the report that the Holy Father may have mentioned these two heresies has been enough to reignite interest in both of these ancient yet enduring theological oddities. Very briefly, Gnosticism is the idea that we are saved by the acquisition of specific, secret knowledge—salvation by knowing. Pelagianism is the idea that, despite the Fall, we are still capable of choosing good over evil without God's help—salvation by works. When Jesus tells the disciples that their righteousness must surpass that of the Pharisees, he's admitting that the Pharisee are righteous and that some part of being righteousness is about obeying the Law. However, to be a follower of Christ is to be surpassingly righteous, to excel in being something more than just a Law-abiding Christian. What is that Something More that we must master? And how do we begin to acquire it? 

The 5th century British monk, Pelagius, denied that Adam and Eve's disobedience tainted human nature with Original Sin. Beyond setting a bad example, the Fall had no real spiritual consequences, no lasting effect on whether or not we to be choose good or evil. Had Pelagius' views won the day instead of Augustine's, we would all be functional pagans with the Church's blessing. How so? Basically, ancient pagans believed that the gods directly interacted with mortals only rarely and usually by invitation only.* Sacrifices were performed not only to assuage divine anger but also to keep the gods from nosing around in one's business. Pelagius' views on the effects of the Fall leave Christians pretty much among their pagan neighbors as de facto pagans themselves: striving to be good while avoiding the notice of God, calling upon His help only when things become dire. Now, this particular idea—God only needs to make an appearance when I need Him—is indeed both ancient and new. How many of us are functional pagans when it comes to our daily interactions with the Divine? How many of us believe that righteousness is a state we ourselves work for by being Good Boys and Girls? 

Jesus wants the disciples (and us) to be Good Boys and Girls, but he wants our righteousness to surpass the merely Pelagian righteousness of the Law-abiding Pharisees. “You have heard that it was said, 'You shall not kill; and whoever kills will be liable to judgment.' But I say to you, whoever is angry with his brother will be liable to judgment. . .” Jesus seems to saying here that anger is spiritually equivalent to murder. No. He's saying that both anger and murder will see us liable to judgment. Under the Law, only murder gets you in trouble. Under the New Covenant, anger—the motive for murder—can hurt you as well. In other words, contra Pelagius, it's not just our deeds that cause us spiritual damage, or grant us benefit. How we think, feel, and choose our deeds goes into the equation as well. If this is true, then we must look to God's grace constantly. Not just when we think we need Him, but every moment of every day, we must persistent in calling upon the Lord for His divine assistance, asking to receive from Him every good gift He has to give us. We can nothing good without Him, so the only way for us to surpass the righteousness of the Pharisees is to turn our heart and minds toward Him; repent our sins, and take in His mercy with thanksgiving. We are not functional pagans. We cannot do this on our own. 

*I realize that the relationship btw ancient pagans and their gods was far more complicated than this, but generally speaking, what I've said here is true.

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No, the Pope didn't say that. . .

Figures. . .

In response to media flurry, the Latin American Confederation of Men and Women Religious (CLAR) released a statement on June 11 claiming that the assertion of a gay lobby at the Vatican “cannot be attributed with certainty to the Holy Father.”

[. . .]

The same source claims that the Pope also said that “the reform of the Roman curia is something that almost all of us cardinals requested during the congregations previous to the conclave. I also did. I cannot personally make that reform, with these managerial issues... I am too unorganized; I have never been good at that. But the Cardinals of the committee will carry it out.”

[. . .]

Regarding the decision of “Reflexión y liberación” [a leftist Chilean paper] to publish the story, CLAR says that “in fact, no authorization was requested.” 

“It is clear that, based on these facts, it cannot be attributed with certainty to the Holy Father, the specific expression contained in the text, but only in its general sense.”

[. . .]

Which means everything else reported about the conversation is probably false too. 

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Promise Fulfilled

NB. Here's today's excuse:  went to dinner with a friend last night and sat in the restaurant drinking iced tea for 2.5 hrs. . .so, at around 2.00am I finally drifted off to sleep. Woke up at 4.30am. Thus, the following Borrowed Homily from last year. . .mea culpa.

10th Week OT (W)
Fr. Philip Neri Powell, OP 
St. Dominic Church, NOLA 

When first century Christians were first discovered by their pagan neighbors, they were described as Jewish sectarians. In fact, most of the earliest Jewish disciples of the Way understood themselves to be Jews who were following the Law and the Prophets by following Jesus, the long-awaited Messiah. Scattered throughout the Gospel accounts of Christ's public ministry, particularly his teaching, we read sentences like, “He said this/did this so that the scriptures might be fulfilled.” In the Creed, we declare that Jesus' birth, trial, death, and resurrection happened secúndum Scriptúras—“in accordance with the Scriptures,” meaning that he fulfilled the messianic prophecies of the Old Testament. The intimate and indissoluble relationship between the Old and New Covenants is most clearly seen in the Last Supper. Jesus transforms the thanksgiving bread and wine of Passover into his body and blood for our Eucharist. He teaches us the most perfect means of returning to our Father, “Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.” 

The Catechism presents a concise description of the relationship between the Old and New Testament, “[The OT] prophesies and [foreshadows] the work of liberation from sin which will be fulfilled in Christ: it provides the New Testament with images, 'types,' and symbols for expressing the life according to the Spirit. . .The Law of the Gospel 'fulfills,' refines, surpasses, and leads the Old Law to its perfection. In the Beatitudes, the New Law fulfills the divine promises by elevating and orienting them toward the 'kingdom of heaven'”(nos.1964-6). Yesterday, we read the Sermon on the Mount, where Jesus lays out a means for participating in God's beauty through acts of charity. When we embody His love and behave in a loving way toward others, we actively take part in Love Himself and achieve blessedness. The whole purpose of the Mosaic Law was to give God's chosen people a concrete means of acting in the world for their own good and the good of others. The Prophets were sent to preach and prophesy the spirit of the Law: as former slaves who were delivered from bondage by your God, do not think and treat others as slaves; think of and treat everyone as members of your family. 

Jesus fulfills this prophecy by successively transforming us from slaves of sin; to students of holiness; to friends of the Master; to brothers and sisters; and finally, into co-heirs of his Father's Kingdom! If we hope to take advantage of the most perfect means of returning to our Father, we must start by receiving His gift of mercy and throw off the chains of sin. Once freed from sin, we enroll in Christ's school of holiness to study the ways of charity and peace. When we have learned the basics of loving God, self, and neighbor, and how to live with one heart and mind, we begin to explore the love found in a friendship with God through Christ. Friends then become brothers and sisters through adoption into the family of God, and siblings become the inheritors of the treasuries of the heavenly household. This plan for returning to the Father has been the plan since the beginning. And none of it has changed. None of it has been abolished. Christ came not to abolish the plan but to fulfill it, to make it possible for us to start and finish our perfection through him, with him, and in him. Not only do we give God thanks and praise in this morning's Eucharist, we also take part in his sacrificial love for us. He surrenders himself to death so that we might be holy. Rise, then, from the death of sin and go be holy!

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Pelagians and the Pantheists. . .oh my!

from Catholic Culture:

During his conversation with the CLAR representatives, the Pope reportedly said that he was troubled by two different currents within the Church: a Pelagian tendency, which he saw in some traditionalist groups, and Gnostic or pantheist trends that he had seen in some women’s religious communities. He also expressed concern that some religious orders have been unable to attract new vocations—perhaps suggesting that “the Holy Spirit does not want them to keep going.” 

I've encountered both the Pelagian and pantheist tendencies in my short time as a Dominican friar.

While working in Campus Ministry at U.D. I regularly bumped into students who believed that they had to work overtime to earn God's love.  My first few months in the pulpit were aimed directly at this heresy.

I've also met many pantheists among religious. It's a strange combo of progressive fascism, religious syncreticism, pop-psychology, and radical feminism, all neatly wrapped up in the trendy "New Universe Story" mythology.

The difference btw the Pelagians and the Pantheists I've met is this:  the Pelagians were 18, 19, 20 year old college students who didn't know any better. . .the Pantheists were well-seasoned religious who knew exactly what they were doing.

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Your reward will be great. . .

NB.  So, I'm sitting here at 5.45am, casually composing a homily for the 8.30am Mass at St. Dom's and then it hits me:  I have the 7.00am at OLR!  Thus, is my excuse for the homily below:

10th Week OT (M) 
Fr. Philip Neri Powell, OP 
Our Lady of the Rosary, NOLA 

Way back when I was a religious skeptic and hipster agnostic, one of the most damning criticisms of the Christianity that I'd ever heard was that belief in an afterlife dangerously focused the hearts and minds of the poor and oppressed on some promised “pie in the sky,” causing them to meekly accept their poverty and oppression in exchange for a better life after death. So, when my Marxist-feminist professors railed against the economic injustices of capitalism and the subjugation of women under western patriarchy, I knew that traditional Christianity was an accomplice to these crimes against humanity. The Church's promise of paradise was nothing more than a means of keeping po'folks and women in their places here on earth. And there was no better explanation of this scheme than the one found in the Sermon on the Mount. The whole thing reeks of Be Meek, Be Humble, and Be Quiet Right Now and Sometime in the Way Distant Future You Will Be Rewarded for Not Demanding Your Rightful Place at the Table Among Your Betters. Nietzsche was absolutely correct. Christianity is a slave's religion, a fable for sheep. 

This line of criticism is not easy to dismiss. After all, Jesus says, “Rejoice and be glad, for your reward will be great in heaven. . .” After you have suffered persecution, trial, and death for his name's sake. Why can't our reward in heaven be great for just being who we are, for just being really nice to our neighbors and generous to our friends? It's good to know that the grieving will be comforted and that the clean of heart will see God and that the merciful will be shown mercy. . .but doesn't all that just mean that we'll be treated with the same dignity as everyone else? And, I'm sorry, but knowing that the prophets who came before us were persecuted is not all that reassuring. Misery might love company but given the misery involved, I'd like to request a different sort of company. Given the choice, I'd prefer to hang out with the Beautiful People: the wealthy, the well-educated, the talented; those who understand that being blessed is all about enjoying those blessings while they are still alive to enjoy them. All this talk of being blessed after I'm dead makes me wonder why anyone would buy into this system called “Christianity.” Why can't my reward be great right now? Why do I have to wait until I get to heaven, assuming such a place exists at all? 

Our lives here on earth aren't just about living in the spirit, living for heaven as if we have nothing to do while we're “down here.” If living in ignorance of the spiritual world is dangerous, so is living as if the material world doesn't matter. We are rational animals who thrive in both the spiritual and the material worlds. As a philosophy, only Christianity offers a way of living fully as both material beings and spiritual beings. The Sermon on the Mount isn't a sermon about suffering now so that we might rejoice later on. Jesus is teaching the crowd that suffering is a hard fact of our material lives. Living in the spirit of charity with our eyes firmly focused on the hope of the resurrection isn't an escape from suffering, it's the only way to make sense of an otherwise senseless burden. Our suffering now has a end, a divine purpose. And that purpose is to encourage us—in our suffering—to bring encouragement to others who suffer. Misery loves company, true. But the company of Christ who suffered for us can redeem misery in this life. Redeem it, not end it. B/c suffering is how we choose to experience and use our pain, our grief, our persecution. If we choose to suffer well for others, we are redeemed and those who suffer are comforted. So, yes, blessed are the poor, the grieving, and the merciful. For their reward is great both in heaven and here on earth. 

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Young Atheists: Lessons for the Church?

A fascinating article in The Atlantic. . .the subtitle of the article reads: "When a Christian foundation interviewed college nonbelievers about how and why they left religion, surprising themes emerged." 

Here's one theme that should Shock and Awe Catholic pastors, DRE's, CYO chaplains, campus ministers, and RCIA teachers: 

The mission and message of their churches was vague
 

These students heard plenty of messages encouraging "social justice," community involvement, and "being good," but they seldom saw the relationship between that message, Jesus Christ, and the Bible. Listen to Stephanie, a student at Northwestern: "The connection between Jesus and a person's life was not clear." This is an incisive critique. She seems to have intuitively understood that the church does not exist simply to address social ills, but to proclaim the teachings of its founder, Jesus Christ, and their relevance to the world. Since Stephanie did not see that connection, she saw little incentive to stay. We would hear this again.

As our Holy Father, Francis recently preached: No Jesus, no Church.  You can't have the Church w/o Christ, or Christ w/o the Church.

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