You become what you love

NB. I've been slowly. . .very slowly. . .getting sick since Wednesday. I think it's a low-grade flu or something similar. Maybe it's a wormy case of the Existential Dreads, who knows? Anyway, the Holy Spirit is having a hard time breaking through all of the snot and sneezing. . .so, here's a re-run from 2007 w/a few updates.

FYI: as posted below this one is too long for a standard parish homily, so I will delete the fourth paragraph when preaching it this evening. 

25^th Sunday OT
Fr. Philip N. Powell, OP
Our Lady of the Rosary, NOLA

What will I be when I grow up? What will you be? Most of you here are still young enough to be asking that question with all seriousness. Some of us here ask the question with a little more humor and some sense of having failed to figure this out before now. For a 49 year old to ask, “What will I be when I grow up?” is a bit sad, a bit funny, and, I will argue, a perfectly reasonable question to ask, if that 49 year old is a Christian with a burning desire to be pleasing to God!

Here’s a basic spiritual principle that you can apply to your living out the faith day-to-day: I am now and will become that which I love most. So, one way to figure out what you want to be when you grow up is to figure out who or what it is that you love most. The underlying theological truth here is that since God holds us in being and since God is love, then it is love that holds us in being and love that defines our existence fundamentally. How we choose to participate in the love that is God is a decision about how we will shape, express, and nurture love for God, self, and others. In other words, what or who you choose to love most now is who or what you will become…eventually. Love God most, become God. Love money most, become money. Love sex most, become sex. Though this may sound appealing at first glance, please keep in mind: vanity, vanity, all is vanity…except Truth, Goodness, and Beauty—that is, God. So, whatever/whoever you choose to love and eventually become, make sure that that What or Who is permanent, everlasting, eternal b/c choosing anything less is the first choice you will make for your inevitable annihilation. Just ask yourself: do I want to become something or someone that will or who will die, rot, and never rise again?

Before moving to the gospel, let’s make a quick stop in the Psalms to shore up this basic teaching about superlative love and our existential future. Psalm 115 starts with a question from the enemies of God and ends with a profound insight into human nature: “Why should the nations say, ‘Where is their God?’/Our God is in heaven; whatever God wills is done./Their idols are silver and gold, the work of human hands./They have mouths but do not speak, eyes but do not see./They have ears but do not hear, noses but do not smell./They have hands but do not feel, feet but do not walk, and no sound rises from their throats./Their makers shall be like them, all who trust in them.” The idols have all of the features we have as humans (eyes, ears, noses), but they do not have life. They have no souls, no spirit; they are dead matter and without love. As the psalmist makes clear: if you love these idols, these lifeless statues, then you too become lifeless, without a soul, unable to love—the makers of idols, all who trust in the idols, will become their idols, their gods. Our God is in heaven—permanent, eternal, loving, and merciful—and so our destination, if we love God most, is a permanent, eternal, loving, and merciful life in heaven.

OMIT: [From psalmist to evangelist—St. Luke, specifically. In this gospel, Jesus says to his disciples: “No servant can serve two masters…You cannot serve both God and Mammon.” The standard read on this teaching, and the standard homily derived from it, focuses on not becoming too attached to material goods—Mammon being the pagan god of wealth and all. A perfectly good approach. However, I want to bring in the prophet Amos and then go in another direction. Amos warns: “Hear this! you who trample upon the needy and destroy the poor of the land!” Who is he shouting at? Amos is shouting at those who will, after the festivals of the New Moon, begin to cheat the poor of the little that they have by rigging their scales and selling the refuse of the wheat. To them the Lord through Amos says, “…by the pride of Jacob: Never will I forget a thing [you] have done!” And just to emphasize this warning to those who would cheat the poor, the Church places Psalm 113 right next to this reading. Our response to this psalm: “Praise the Lord, who lifts up the poor!”]

Let me ask you again: what do you want to be when you grow up? Listen again to what the psalmist sings this evening: “The Lord raises up the lowly from the dust; from the dunghill he lifts up the poor/to seat them with princes, with the princes of his own people./Praise the Lord, who lifts up the poor!” Now, by show of hands: who here wants to grow up to be among the poor? Exactly! It’s not the first choice of many. But it will be the last choice of those who remain. How can I say such a thing? “No servant can serve two masters…You cannot serve both God and Mammon.” Who will be the Master of your life? In more contemporary terms: who will you choose to be your Teacher? Will you choose to love most Wealth and take your lessons, get your education from earthly treasure? Or will you choose God to love most and take your most basic education from the One Who made you and loves you most? I doubt anyone here is going to shout, “Oh! I choose Mammon!” But do you choose Mammon in quieter, more subtle ways?

Let’s see. Who is Mammon? Yes, “who.” Mammon is a “who,” a noun; he is a demon, in fact, mentioned by St. Thomas Aquinas: "Mammon being carried up from Hell by a wolf, coming to inflame the human heart with Greed.” Milton says that Mammon is a fallen angel, a devil, who lusts after treasure. Avarice, then, is the cardinal vice that Mammon tempts us to. Greed is the spirit we invite in when we love wealth more than God. How do we do this—love wealth more than God—on a daily basis? The standard answer is that we are students of Mammon when we become inordinately attached to material goods. That’s true. But can we be students of Mammon if we consistently choose not to be “among the poor,” that is, if we make daily decisions that leave us outside poverty, outside the community of those who are routinely denied what is owed them in virtue of their status as children of the Father? Aquinas is clear on this. Generosity is a matter of justice, the virtue of giving others what is theirs by right. In our liberal democracies, we see this as a “violation of human rights.” In the Church, we must see this injustice as a violation of human dignity, violence done to the image and likeness of God in which we are all created. Simply put: to violate one’s own dignity as a person, or to violate the dignity of another as a person is a demonic act, an act of greed, violence done in the name of the demon, Mammon.

Lets’ go back to our basic spiritual principle: I am now and will become that which I love most. Given everything said here tonight: what do you want to be when you grow up? Are you ready right now to pray to God to put you among the poor? How ridiculous, Father! We can’t get any poorer! Ah, but you see: that’s just a delirium brought on by all those Ramen noodles you’re been eating. You can be poorer. Much poorer. You could empty yourself entirely for another. You could give your life for a friend. You could die on a cross for your worst enemy. You could be starved to death in the Sudan. You could be tortured in Iraq or burned alive in Burma or thrown in prison in England or shot in the back of the head by the PLA in China. You die when your church is blown up in Egypt. And why? Because you profess Christ as Lord. You can have nothing but Christ and die for that alone. That is poverty. What do you love most? That for which you are willing to die.

 

One more time: who do you love most? Love Love Himself and become Love for others—emptying yourself on the cross you have been given, using the gifts with which you have been graced. Anything, anyone less than this is to squander your inheritance as a child of God; you trash that which makes you loveable, you spit on the image and likeness of God Himself; to love anything, anyone less than God Himself—to serve a Master smaller and weaker, to take your education from a Teacher who will not die for you, who did not die for you—is to choose a life of folly; it is the choice to live your life as an enormous fool. You cannot serve two Masters. Nor can you love two Masters. Nor can you grow up to be both of those Masters. You will grow up to be one or the other. Choose then to be counted among the poor, those who have nothing but Christ and will die for everything they have.

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OMG! BREAKING NEWS!!! The Pope is Catholic!!!!

In what can only be described as a Radical About Face, the Holy Father, Pope Francis, reverses his recent approval of abortion, announced only yesterday in a long interview with a Jesuit magazine, and proclaims -- in accord with 2,000 years of Catholic teaching -- that the direct killing of innocent life is morally evil. 

He says, "Every unborn child, though unjustly condemned to be aborted, has the face of the Lord, who even before his birth, and then as soon as he was born, experienced the rejection of the world." 

The Vatican P.R. team couldn't be reached for comment on this unprecedented development. Neither could the anti-Catholic bigots in the MSM who couldn't be bothered to spend two minutes googling the Catechism.

Film at eleven.

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Preaching Report

The third year seminarians in my homiletics class have been coming to my office this week  for tutorials on their baptism homilies.

Frankly, I'm impressed.  (But don't tell them that!)

My comments/suggestions are mostly about how to expand/elaborate on what they preached in class. IOW, not one of them has preached a Bad Homily. 

They've been energetic, authentic, orthodox, authoritative (but not authoritarian), pastoral, and interesting. 

We need to work some on presentation but other than that. . .excellence all around!

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Nothing New in Latest Papal Interview. . .

Once again, the media/Catholic Progs are all A-Gaga over the Wonderfulness of Pope Francis b/c he's saying Something New and Refreshing About the Apostolic Faith.

No, he's not. Again.

It's a great interview. Candid, personal, etc. 

But absolutely boring in terms of basic Church teaching. . .no innovations, no surprises, nothing at all that calls for the '68 Squad to break the tie-dye vestments and the peace bong.

Don't be fooled by the MSM/Catholic Progs who are desperately trying to co-opt the Holy Father for their agenda.

Here's a challenge:  find anything in the interview that contradicts the Catechism. One thing.

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Loving greatly

24^th Week OT (Th)
Fr. Philip Neri Powell, OP
Notre Dame Seminary, NOLA 

Like a first-century Maury Povich or Jerry Springer, Luke sets the scene for an epic showdown between the Professional Religious Figure—proud of his social standing and secure in his holiness—and the, um, ahem, Professional Woman—humbled outcast, confident of nothing more than her sinfulness. Plopped down between them on stage: an itinerant preacher, healer, and rabbi who's been running around town hinting to the crowds that he's the Son of God. The fuse for this explosive mix of conflicting personalities and cultural norms is lit when the, um, Professional Woman cries on the preacher's feet and then dries them with her hair. The audience, cued up for outrage, gasps at the uncleanliness of the brazen act, and as the disgusted murmuring grows to a low mobbing growl, the audacious harlot dumps a jar of expensive perfumed oil on the preacher's feet! The audience goes wild, and the Religious Professional, offended but composed, raises an eyebrow, screws up his face, and clears his throat. The Preacher, his attention focused on the sinner at his feet, whispers to her, “Your sins are forgiven.” Then, a little louder, over the heads in the audience, “Your faith has saved you; go in peace.”

Her faith has saved her? What faith? When does the Harlot profess the faith? When does she confess her sins and express contrition? She doesn't even speak! All she does cry on Jesus' feet, wipe them off with her hair, and then rub some oil on them. Apparently, this is enough for Jesus to pronounce his forgiveness. Twice. BUT! This is exactly backwards. Note what Jesus says to the Religious Professional: “. . .her many sins have been forgiven; hence, she has shown great love.” So, her sins are not forgiven b/c she has shown great love; rather, she shows great love b/c her sins are forgiven. It's her faith that saves her not her works. Her works express gratitude for her salvation and her great love for Christ. This scandalous public display of affection is best understood as testimony. The scandal of Jesus' ministry among the Jews is made manifest—given body and soul—in the scandalous gratitude of the Harlot. What is her witness? Faith forgives. Faith dares. Faith humbles and frees. So, while the Religious Professional waits for cleanliness to happen; Jesus does the cleaning. And great love flourishes.

But if great love so obviously flourishes, how does the Religious Professional misread a scene so carefully staged to teach him the rewards of faith? We might say that he is hopelessly trapped in the social conventions of his station; or, blinded by his religious ideology; or, even forever scarred by the “purity” of his moral legalism. Any one or all of these might explain his misreading. However, Jesus clearly indicates why he thinks that the R.P. fails to understand: he has no faith, no faith in Christ. And having no faith in Christ, he cannot greatly love. The Harlot's many sins are forgiveness b/c of her faith, therefore, she greatly loves. “But,” Jesus says to the R.P., “the one to whom little is forgiven, loves little.” Those deepest in debt rejoice loudest when their debt is canceled. And their gratitude is louder still. How much do you love? A little or a lot? If we are truly grateful to Christ for forgiving us our sins, then our love must always be great. Must always be greater than any sin we might commit and greater still than any sin that might be committed against us. Social conventions, religious ideologies, moral legalisms must not be allowed to render us illiterate when it comes to reading the signs of God's forgiveness, nor leave us paralyzed when it comes time to act in love. 

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Culture, Thomism, Preaching. . .THANKS!

Mendicant Thanks to Dr. A.O. for sending me Tracey Rowland's Culture and the Thomist Tradition: After Vatican Two. 

I highly recommend this book to seminarians, deacons, priests, bishops, even Popes! To anyone who's interested in a fresh take on the aftermath of Vatican Two.  Rowland's central claim is that the Council Fathers did not have a philosophically-theologically workable understanding of culture when they delved into their common Thomist tradition to write Gaudium et spes, thus leaving one of the key interpretative documents of the Council open to radically modernist readings. She attempts to provide the Church with a theology of culture within the Thomist tradition. . .though not a tradition that many of us are familiar with!

Also, my thanks to the kind and generous souls who sent me Preaching and the Literary Forms of the Bible AND The Sacred Conversation: The Art of Catholic Preaching and the New Evangelization.

My research library for next semester's advanced preaching seminar is coming along nicely!

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Lost, then found. . .

NB.  This is your basic Come To Jesus homily. No frills. . .

24th Sunday OT 
Fr. Philip Neri Powell, OP 
Our Lady of the Rosary, NOLA 

Lost then found. Israel—not so soon out of the desert—is depraved; they turn away from God, inviting His wrath by worshiping an idol. Paul, a blasphemer, a persecutor, and an arrogant, ignorant unbeliever hunts down and arrests those Jews who dare to follow Christ. And the younger son of a rich man who takes his inheritance, parties it all away, and then returns to his father destitute and starving. Israel, Paul, the Younger Son—all lost, now found. When the Pharisees and scribes chastise Jesus for eating with sinners, he tells them a series of parables in which we hear the characters of the stories say: “Rejoice with me because I have found my lost sheep. Rejoice with me because I have found my lost coin. Rejoice with me because my son was dead; once he was lost, and now he is found.” A nation, an apostle, a younger son. Or a mother, a daughter, a widow, a child, a city, or even the whole world. Doesn't matter who or what. No one will stay lost if they want to be found by God. Though we are free to walk away from God, He will never walk away from us. We can't be lost to Him b/c He is with us always. 

Israel, the people of Moses—freshly rescued from slavery in Egypt by God and miraculously delivered closer and closer to the Promised Land—take it upon themselves to craft a golden idol of God and offer it their worship. The Lord orders Moses, “Go down at once to your people. . .for they have become depraved.” God threatens to punish His people and relents only after Moses intervenes on their behalf. Though convicted of idolatry, God shows His people mercy. Paul, a zealous persecutor of the early Church, confesses his sins to Timothy, admitting that he acted against Christ's followers out of ignorance b/c of his unbelief. Yet, he makes his confession as an apostle, as one who has been “mercifully treated” and is “grateful to [Christ] who has strengthened” him. The Younger Son, having squandered his inheritance drinking, gambling, and carousing, finds himself during a famine working as a day laborer for a pig farmer. But like Israel and Paul, he too receives mercy when he returns to his father and asks for forgiveness. There is nothing we can do so terrible we cannot be found by God if we but ask. Of course, God never loses us; we, however, all too often lose God. 

Our readings this evening focus our attention on the joys of being found, the relief we feel at knowing—at last—that we are no longer lost. However, we're supposed to be scandalized as well, slightly shocked by the behavior of those who are lost. Scandalized by Israel's national idolatry. Scandalized by Paul's bloody persecution. Scandalized by the Younger Son's life of dissipation. But these seem like minor offenses when set beside the horrors we see everyday on CNN or read about in the NYT. It's one thing to read about Paul's conversion, or hear read the Younger Son's welcome home party. It's quite another to believe that those responsible for using chemical weapons against Syrian civilians can be shown mercy. It's quite another to believe that those who are butchering Coptic Christians in Egypt can be shown mercy. Or the greed and corruption that collapsed the economy in 2008; or, the darkened hearts that abort 1.7 million American children every year. Can these lost souls be found? You and I may find it difficult to accept, but, yes, they can be found. God has never left them. They turned from Him. 

If serial killers, genocidal maniacs, war-mongers, gang rapists, terrorists, mass murderers, and slavers can still turn to God for mercy and receive it, what worries should you and I have about being lost and found? I mean, what's the worst we do? Tell a few lies. Miss Sunday Mass. Watch an inappropriate movie. Our sins can't compare with some of what's going on out there. And that would be an important point to remember. . .if my holiness were somehow comparable to yours. Or if our holiness were comparable to terrorists or abortionists or rapists. Unfortunately, for me, my sins aren't made less damaging to me by the gravity of my neighbors' sins. Your sins aren't made less damaging to you by the gravity of my sins. Though it is absolutely true that our sins don't even come close to comparing to the truly evil things done in this world, our sins are ours. And our sins take us away from God. We are probably more like the Younger Son than we are like mass murdering terrorists, but the Younger Son ended up nearly starving to death while working for a pig farmer. Why didn't he starve? He remembered his father's loving care, swallowed his pride, returned home, and asked for forgiveness. And b/c he did all these things, his father gave him a new set of clothes, new shoes, a gold ring, and a big party. Though he'd forgotten his father while sinning his life away in a foreign country, his father never forgot him. 

Running through all of the readings this evening is the clarion call for us to return to God's ways and receive His mercy. What's keeping you lost, apart from God? Is it pride, anger, envy? Maybe lust? Is it a sexual sin: masturbation, adultery, porn? Is it hatred, vengeance, a stubborn refusal to be joyful? Have you stolen something? Gossiped, lied, cheated? Whatever it is that's keeping you from being with God, keeping you lost, apart from God, know this: His mercy is boundless. You can come home. You can stop wandering alone. You can put those sins aside by confessing them, and then rejoice that you have been found. Or, rather, rejoice b/c you have found God again. Moses' people, Paul, the Younger Son, they all believed in their sin that they were doing the right thing at the time. It took a prophet to shake Israel to its senses. Divine intervention on the road to Damascus to close then open Paul's eyes. And nearly dying from hunger set the Younger Son back toward home. We have their example to follow, so there's no good reason that any of us should require anything more than a simple reminder: God's mercy is infinite. And He wants us back where we belong. With Him, with Him always. 

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Gratitude Grounds Prayer

CCC 2559: "He who humbles himself will be exalted; humility is the foundation of prayer, only when we humbly acknowledge that 'we do not know how to pray as we ought,' are we ready to receive freely the gift of prayer. 'Man is a beggar before God.'"

If you've been reading this blog for more than a month or two; or, if you've come to me for confession; or, if you've asked me for spiritual direction; or, heard me preach; or, bumped into me at Popeye's Fried Chicken. . .then you know I have One Thing to Say About Prayer:  gratitude, gratitude, gratitude. 

Humility is the foundation of prayer.

Nothing builds humility like gratitude.

And nothing produces gratitude like the generosity of others.

Therefore, your generosity makes my humility possible. . .

Thus, making my prayers for you all the more efficacious!

Over the years (since 2005) HA readers have sent me books via the Wish List. Literally, hundreds of books.  For a while there in the early days of HA, I was receiving two or three books a day for weeks. 

This sort of mendicancy has caused a few raised eyebrows. A former prior (may he RIP) called me "Shameless!" He smiled when he said it. . .but I always got the feeling that he meant it just a little.  Others in the Order have called me out for seeking "personal donations." And still others have protested that begging for books is gauche. 

I've never wavered. Why? Several reasons: 1) I need the books; 2) My book budget is tiny compared to my need; 3) Offering opportunities for others to share in the preaching ministry is the Dominican Way; 4) Priory libraries tend to be small and dated; 5) more often than not I donate books I've used to priory libraries; 6) and the chance to be grateful for the generosity of God's People is too good to pass up!

SO. . .Thank You Thank You Thank You for your generosity, your kindness, your willingness to participate in the preaching ministry of this Dominican friar!

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Three umpires walk into a bar. . .

Three Major League Baseball umpires are sitting in a bar, having a drink.  They start discussing their philosophies of umpiring. . .

Ancient-Medieval Umpire:  "I call 'em as they are." (Realism)

Modern Umpire: "I call 'em as I see them." (Perspectivism)

Postmodern Umpire: "They ain't nothing 'til I call 'em." (Anti-realism)

Realism holds that there is a natural relationship between How Things Are and our ability to describe those things using language. (Aristotle/Aquinas)

Perspectivism holds that the relationship between How Things Are and our ability to use language to describe those things is primarily mental-ideational, that is, relative to the mind of the describer. (Kant)

Anti-realism holds that language only refers to itself, so any description we create is the reality we are describing. (Derrida)

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An Appreciation of Priests

Jeffrey Tucker offers an appreciation of priests. . .frankly, I get up every morning thanking God that He called me to this life, and I remain in awe of the generosity I've experienced from Catholics all over the world! 

J.T. points out that Catholics tend to expect their priests to be On Hand and Ready at a moment's notice to provide spiritual insight, pastoral care, and intelligent advice. Yup. That's exactly what we signed on to do.

If someone asked me to stand up and say something intelligent about the day’s readings, I would sweat it out and probably flop. Most people would. And yet we somehow assume that the talent to do this is built into the genetic code of a priest—and if he ever fails, he will certainly hear about it.

Not only that, everyone in the parish assumes that the priest should be there at every instant to serve us in every conceivable way—on our terms. Maybe we will be faithful or maybe not. Maybe we will lean on the priest only in hard times, or in big ceremonial occasions like weddings and baptisms but otherwise pay no attention whatsoever.

We are happy to lose interest in the Catholic faith for months, years, or decades. This is a luxury afforded to the laity. But we believe that when we are ready, the priest will be there with all the answers, with a forgiving heart, and welcoming arms. He will hear our confession, happily, and rejoice in our return. He will baptize our children, marry them later, and be there when our lives have fallen apart. We can lose the faith at will; he, on the other hand, must never waver, else we will be scandalized and cry hypocrisy.

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Excessive Mercy Overflows

St. John Chrysostom
Fr. Philip Neri Powell, OP
Notre Dame Seminary, NOLA

Paul confesses to Timothy that he persecuted the Church “out of ignorance.” He describes himself as a blasphemer, “an arrogant man.” He could've added: zealot, ideologue, and murderer. He could've called himself a scourge, a curse. And no follower of the Way who knew anything at all about the infamous Saul of Tarsus would've disputed him. But rather than lengthening this litany of sin, Paul turns instead to the one thing, that single thing that brought him out of his arrogance. He writes, “I acted out of ignorance in my unbelief. . .but I have been mercifully treated.” Despite the blood on my hands; despite my hatred and my zealous persecution of Christ's church, God showed me mercy. And, perhaps even more incredibly, my brothers and sisters in Christ showed me mercy. Though they still remember, they always forgive. The strength of our love and wisdom—given by God and received in faith—is measured by the swiftness of our mercy, the joy we experience in releasing another from the debt of sin. But how can I see my way to forgive you your debt if my own debt obscures my vision, clouds my judgment? Before passing judgment on your neighbor's debt, check your own balance and make you sure you've measured with charity. 

 

The gift of mercy we give one another is possible only b/c we are given mercy to spare; that is, the mercy we receive from God is given in excess, in abundance, out of His excellence, and it's this surplus-nature of divine mercy that moves us to mete it out with abandon. If we find ourselves unable or unwilling to freely grant mercy to a sinner, then it's likely we ourselves are being held hostage by sin. Jesus says, “Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own?” Why? Probably b/c my wooden beam is preventing me from accepting God's forgiveness. Unless I am willing to name my sin, confess it, offer contrition, and do penance, that beam will obscure my vision and cloud my judgment. Sin speaks to the heart of a sinner. So, my beam recognizes your splinter and neither my beam nor your splinter will free us to receive mercy. The only way out is to turn to Christ for some Sin Surgery! Afterward, you and I will share some post-op discomfort but mercy is divine medicine and the Church a skillful nurse. 

 

Look to Paul as our example. He regrets his former life as a bloody persecutor of the Church. He laments his past to Timothy, freely acknowledging his arrogance, his ignorance, his unbelief. But the point of his letter is not self-flagellation. Yes, he's confessing, but he's confessing with the full knowledge that his sins have been forgiven through the grace of Christ Jesus. Forgiven, not forgotten. So the point of his confession then is to bear witness to God's mercy. He is testifying to the power of mercy to heal the most traumatic wounds, to bring peace out of conflict, to grant wisdom when all we really want is payback. Look what mercy—God's love and the Church's—did for Paul. He is humbled. He is enlightened. He is strengthen for his mission. He finds the courage he needs to face his enemies on the road, and he is built up as a traveling tabernacle of God's presence. Not only is he freed from the burdens of his past, he is also perfected for the future Christ's has given him. None of these is even remotely possible w/o mercy. If we hope to grow in holiness, to grow in wisdom, the first step is receiving—freely receiving—the mercy God offers us through Christ. Then, we become diffusers of mercy, strengthening one another, and giving thanks to God.

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Astonishingly Stupid Media Reports

I was working on a longish post about yesterday's blaring headlines: 

CHURCH RECONSIDERS PRIESTLY CELIBACY! 

POPE SAYS BELIEF IN GOD NOT NECESSARY FOR SALVATION!

Both of these headlines and their accompanying articles are gross misreadings. In fact, if you wanted to study how the anti-Catholic bigots of the MSM choose to misrepresent the Church's teachings, you couldn't find better examples. 

Fortunately, Fr. Z. saved me the work of parsing these ridiculous excuses for journalism.

The Vatican's new Secretary of State said nothing new about the discipline of clerical celibacy.

The Holy Father did not say that belief in God was irrelevant to one's salvation. 

The inability/unwillingness of the MSM to get Church-stuff right is simply astonishing. 

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Catechism: can you pass the test?

Take the Catechism test! Below you will find a practice exam that I gave my pre-theology Catechism class. Catholics will often express ideas about the faith that are ambiguous; that is, they have a grip on some small part of the truth but let the whole truth fly away. This test challenges you to use the Tried and True Method of Thomas Aquinas to ferret out the ambiguities and clarify each statement. NB. these statements cover roughly paragraphs 1-141 of the CCC.

Can you pass the test?

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All of the statements below are ambiguous. As a theologian, your task is parse each statement in such a way that it unambiguously expresses a truth about the faith. Refer to the CCC for the appropriate language.

REMEMBER: never deny; rarely affirm; always distinguish!

1. God created man out of necessity.

2. God sent His Son as our Redeemer to save us from sin. . .whether we want to be saved or not.

3. The human desire for God is something that we cultivate over time.

4. We can find truth and happiness most anywhere.

5. Natural reason tells us about God.

6. Our language about God is limited, so we really can't say anything true about Him.

7. The CCC says, “We must therefore continually purify our language of everything in it that is limited, image-bound or imperfect. . .” (42). This means that we shouldn't use male pronouns and images to depict God.

8. The CCC says that God “creates and sustains” all of creation. This means that God and creation are basically the same.

9. God is constantly revealing Himself to us through scripture, Christ, and created things.

10. The apostolic tradition gave us scripture; therefore, our bishops can decide what's true and false in the Bible.

11. All truths of the faith are equally important to our salvation.

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Pics of New Faculty Installation at Notre Dame Seminary

Two pics of me signing the Oath of Fidelity on the altar of Notre Dame Seminary's chapel during Solemn Vespers, August 26, 2013.

That's Fr. James Wehner, seminary rector, to my left.

More pics here.
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Revitalizing the Church

10 Ways to Revitalize the Catholic Church. . .from a Jesuit, no less!  ;-)

2. A priest in France has attracted people to packed Masses largely by spending six hours every night in the confessional. (He also wears priestly garb on the street so that those who want a priest know where to find one.) Clergy here need to recommit themselves to the sacrament of confession. They must be available at convenient times for more than a perfunctory half-hour before Saturday evening Mass. Frequenting the sacrament themselves, priests can awaken in their parishioners the need for repentance and conversion.

3. A pope once said that one good catechist is worth a hundred outstanding preachers. Yet there are wealthy parishes that expect directors of religious education to work as unpaid volunteers! Catechism needs to be taken more seriously as a ministry [AMEN! And not that goofy Feelings-Are-All-That-Matter nonsense from 1973. But real, substantial, Total Catechsis.]. In many parts of the world, the minister whom Catholics see the most is their catechist, not their pastor. Parents must be willing to be trained and work as catechists. More adult Catholics must also take responsibility for handing on the faith. This also includes shouldering ministries that care for the least, such as visiting the sick.

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