"All of His children are alive!

32nd Sunday OT 
Fr. Philip Neri Powell, OP 
Our Lady of the Rosary, NOLA 

The Sadducees pose a difficult theological question to Jesus, hoping to catch him in an intellectual bind. Since they do not accept the novel idea of the resurrection, the Sadducees divide humanity into two categories: the Living and the Dead. Their convoluted scenario about the widow and her seven husbands is designed to refute the idea of a resurrection after death. If resurrection is real, they ask, then to which of her seven dead husbands will she be married after they are all resurrected? It's a set-up. And Jesus knows it. If he answers the question as posed, he will either have to name the dead husband, or deny the reality of the resurrection. So, he does what he always does when his religious opponents try to trap him: he spins the situation around and grabs the opportunity to teach his audience the truth. Calling on the authority of Moses, Jesus says, “. . .the God of Abraham, the God of Isaac, and the God of Jacob. . .is not God of the dead, but of the living, for to him all are alive.” Body and soul, living or deceased, all of His children are alive! Do you live as one alive in the Lord? 

Though none of here this evening have yet to experience the Resurrection of the Dead, we have some small idea of what being alive in the Lord means. We have all sinned. And we have all received God's mercy. We have all fallen flat on our faces. And we have all been raised up. We have all loved and lost. And we have all been found again by Love Himself. Being forgiven, being raised up from failure, and found by Love isn't the same as being resurrected from death—of course not—but we know what it feels like to die in small ways: to welcome sorrow and grief; to entertain despair and despair of hope; to consider the temptations of nothingness—just being no-thing at all. And then, right when sorrow and grief and despair are about to tip us over into an unrecoverable darkness, something breaks, something grabs us by the heart and mind and swings us back from the edge. As we walk away, back toward a light, all that darkness, everything that drew us in, changes, and now it looks like the trap that it is. “Our God is not God of the dead, but of the living, for to him all are alive.” Body and soul, living or deceased, all of His children are alive! Do you live as one alive in the Lord? Do you live in the constant, fervent hope of the resurrection? 

Maybe just once in your life, or maybe nearly every day, you experience something like the resurrection, a rising again from death, from sin, to live in the glory of the Lord. If so, thanks be to God! But we don't want to confuse the Resurrection of the Dead with its useful, psychological metaphor. I mean, yes, we can think of the Resurrection in terms of being spiritually renewed in love, but the Resurrection itself is something altogether different, something altogether more miraculous than feeling God's enduring mercy. The CCC teaches us: “Christ is raised with his own body. . .but he did not return to an earthly life. So, in him, 'all of them will rise again with their own bodies which they now bear,' but Christ 'will change our lowly body to be like his glorious body,' into a 'spiritual body.' [How this happens] exceeds our imagination and understanding; it is accessible only to faith” (nos. 999-1000). The Resurrection of the Dead at the end of this age is not a spiritual metaphor or a psychological transformation or a myth borrowed from our pagan ancestors; it is an historical event yet to be experienced, an event made possible by the only resurrection that we know to have taken place: the resurrection of Christ from the tomb on the third day after his death. 

Allow me another quote from the CCC: “In death, the separation of the soul from the body, the human body decays and the soul goes to meet God, while awaiting its reunion with its glorified body. God. . .will definitively grant incorruptible life to our bodies by reuniting them with our souls, through the power of Jesus' Resurrection” (no. 997). Because Christ died and rose from death, our bodies, if we are perfectly united with him in life, our bodies will rise from the corruption of death, receive glorification from God, and be reunited with our immortal souls. We will live with God as whole persons—body and soul—incorruptible, forever perfect. Believing this, knowing this, we remain in Christ b/c remaining in Christ is how we will find ourselves raised and renewed in the Father's glory. We remain in Christ not b/c we want a reward or a prize, but b/c we have found in him a life of on-going perfection, a life of constant healing and renewal. A life lived with Christ is a life lived in the divine promise of eternal life, a life lived in hope, in the hope of the resurrection. We remain alive in the Lord by being living signs of God's love and mercy and hope for one another, for the nations, for all of His creation. If we are alive, He is our God, the God of all the living. 

Body and soul, living or deceased, all of God's children are alive! Do we live in the constant, fervent hope of the resurrection? Living in the hope of the resurrection is much more than just living in the expectation of being raised from the dead. That's too intellectual, too abstract. As Catholics, we gather weekly, daily to participate directly in the divine life of the Blessed Trinity. We are participating in that divine life right now, right here. When we gather to celebrate the Eucharist, we gather as One Body to partake in a sacrificial meal, a meal where Christ is made present in the bread and wine, where we eat and drink his body, blood, soul, and divinity, where we take into ourselves everything he is for us and anticipate our own transfiguration after death. In the 2nd century, St. Irenaeus wrote, “Just as bread is no longer ordinary bread after God's blessing has been invoked upon it, the Eucharist is formed of two things, one earthly, the other heavenly: so too our bodies, which partake of the Eucharist, are no longer corruptible, but possess the hope of resurrection.” Living in the hope of the resurrection is not an intellectual exercise, an abstract hobby—it is living a Eucharistic life, one moment of thanksgiving after another, one instance of praise after another, taking into ourselves all that Christ is for us so that we might become Christs for others. 

Jesus teaches the Sadducees and us: “. . .those who are deemed worthy to attain. . .to the resurrection of the dead. . .They can no longer die. . .they are the children of God because they are the ones who will rise.” We are the children of God b/c we have been adopted into His Holy Family by baptism. We remain His good children so long as we remain in Christ. Yes, we will die. Our bodies will be separated from our souls. We will die. But b/c Christ—in whom we remain—b/c Christ defeated death by rising from the tomb, we will not remain dead forever. And the life we live after death—perfect, whole, incorruptible—that life is the promise that must drive our lives here and now. Not Pie in the Sky By and By complacency but righteous, hopeful, loving service done in the name of Christ for the greater glory of God. We meet our Lord in the Eucharist. And we take him with us when we leave. If we will live in the hope of the resurrection, as the Father's children, we will allow anyone who wants to to meet him through us. Body and soul, living or deceased, all of God's children are alive! May they all meet Him in you and in me. 

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Gratitude

As always. . .I am both grateful for and humbled by the generosity of HA readers.

Recent activity on the Wish List confirms my long-held belief that Catholics want and appreciate well-prepared homilies. This is more than just encouraging. . .it's downright exciting! 

My preaching students at NDS are aware of the need for well-prepared and well-delivered homilies. I always point to HA readers and your generosity as proof that Catholics will respond positively to their hard work in composing and preaching the Well-wrought Homily.

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Medjugorje still not legit

The Papal Nuncio to the U.S. sent a letter last week to our bishops reminding them that Medjugorje as a site of an alleged Marian apparition is not yet a legitimate site for Catholic pilgrimages.

The local Yugoslavian bishops in 1991 ruled that the apparitions were not authenticate. Until the CDF rules on the apparitions, the 1991 ruling is to be followed.

I'm indifferent about Marian apparitions. If the CDF rules that Medjugorje is legit, more power to it! If not, ho-hum.  Apparitions (Marian or otherwise) are completely extraneous to human salvation. All we need for our salvation is revealed in scripture and authentically interpreted by the magisterium.

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Medio Ecclesiae: Music for the New Evangelization

Eastern Province Dominican students cut an album!

Recorded in historic St. Dominic’s Church in downtown Washington, D.C., the friars of the Dominican House of Studies, Province of St. Joseph, present In Medio Ecclesiae, the first release from Dominicana Records. Directed by Fr. James Moore, O.P., In Medio Ecclesiae offers some of the finest chant and polyphonic treasures of the Church’s musical tradition as well as two new compositions by Dominican friars. Proceeds from the sale of this album contribute to the educational and other needs of the Dominican students.

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Court rules against B.O.'s contraception mandate

The Seventh Circuit Court of Appeals hands B.O.'s anti-Catholic power grab another defeat on the legal merits of his contraceptive mandate, i.e. the Violation of Religious Freedom and Conscience Mandate.

The Court ruled that for-profit corporations are "persons" under federal law (Religious Freedom and Restoration Act) and cannot be forced to act in such a way as to violate their sincerely held religious beliefs w/o compelling state interest. 

Other Circuit Courts have ruled otherwise, so this one is headed to the Supreme Court.

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Rejoice, endure, persevere

31st Week OT 

Fr. Philip Neri Powell, OP 

St Dominic Church, NOLA 

“One by one, they all began to excuse themselves.” That is the saddest sentence in scripture. Not the angriest, or the most eloquent. But the saddest. Instead of saying yes to dinner, these would-be guests simply turn away. Given the chance to attend a great feast given by a great host, they just walk away. And what are they walking away from? Good food, good wine, excellent conversation, an evening of entertainment and friendship. Think of the business deals they will miss out on. Not to mention the chance to make friends with a great man of their city. But sadly their excuses leave them outside the feast. The gracious host doesn't exclude them; they exclude themselves in exchange for. . .what? Some alone time? To tend some animals? To catch a Saints' game? Jesus tells this parable of the Ungrateful Guests when a fellow-guest at a party notes, “Blessed is the one who will dine in the Kingdom of God.” Indeed, and better yet: bless is the one who wills to dine in the Kingdom of God. All are invited. You and I are invited. Will we say Yes, or will we send an excuse. . .and exclude ourselves? 

The target of Jesus' parable of the Ungrateful Guests is unmistakable: he's aiming it right at some of his fellow Jews, those among God's people who have heard his Father's invitation to the heavenly feast and yet consistently decline that invitation in order to soothe worldly worries, to run after temporary treasure. Just like the great man of the parable, our Father, upon hearing the wonderfully inventive and self-serving excuses for declining his invitation, our Father accepts the absence of His invited guests and opens His feasting hall to the least of His people—the blind, the lame, the sick. And when these prove too few to fill His hall, He sends His servants out to poke around in the bushes for more guests. They find the Gentiles. And the Gentiles join the feast. Blessed are they who will to dine in the Kingdom of God. For God says, “I tell you, none of those men who were invited [and excused themselves] will taste my dinner.” Indeed, and better yet: none of those men who were invited [and excused themselves] willed to taste my dinner. All are invited. You and I are invited. Will we say Yes, or will we send an excuse. . .and exclude ourselves? 

Do you will to taste the abundant graces our Father invites you to taste? If so, just remember: every feast, every party—in heaven and on earth—has its own rhythm, its own life. Parties in the school gym are not the same as parties in a frat house. A family dinner is very different from a dinner with the Pope. If you accept the Father's invitation to celebrate with Him in heaven, then know that while you live, you will be working your way toward His party through the revelry and mess of this world's celebration of excuses, through the Enemy's riot of pernicious temptation and outright debauchery. Paul knows this bit of truth all too well, so he urges us: “Let love be sincere; hate what is evil, hold on to what is good; love one another with mutual affection. . .Do not grow slack in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, endure in affliction, persevere in prayer.” We might call this advice, Paul's Party Etiquette on the Way to the Father's Big Party in Heaven! Rejoice in hope, endure in affliction, persevere in prayer. Rejoice, endure, persevere. Hang on to your invitation from God, and more importantly, hold tight to your Yes to Him. As Christ himself shows us, there is nothing the Enemy can offer us that does not already belong to God, nothing that our Father will not give us out of His love for us, including His only Son for our sins. 

Rejoice, endure, persevere. And do not wallow in ridiculous excuses! Those worries we love to rub? Those anxieties we love to feed? Excuses. Those flashes of anger at being hurt? Those moments we spend desiring vengeance for being hurt? Excuses. Love to point out the hypocrisy of others? Love to savor someone elses failure? Excuses. I don't need to be loved by God or anyone else. Excuse. I don't need to forgive or be forgiven. Excuse. I'm not broken, so I don't need to be healed. Excuse. My sins are not my fault; it's my family's, friends', society's fault. Excuse. Rejoice, endure, persevere. And do not wallow in ridiculous excuses! These excuses may dull some immediate pain or temporarily steer you away from taking responsibility, but ultimately, in the end, they will leave you outside the party—alone, despairing, and wondering what on earth could be more important spending eternity feasting at the table of the Lord? What on earth could be more important? Nothing on earth is more important. Say Yes to that invitation now, will to taste all the gifts that our Lord wants to give you. Then rejoice, endure, persevere. With all the gifts you receive from Him: rejoice, endure, persevere. 

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R.I.P.

One of our Greats has died. . .

Fr. Joseph Konkel, OP, long-time pastor of Holy Rosary Church in Houston, TX. Fr. Joe was also pastor of St. Peter Church in Memphis, TN and the campus minister for the Newman Center at the University of Houston.

I lived with Fr. Joe and two of the world's greatest punsters, Fr. Albert and Fr. Boley during my deacon year in Houston. It was a treat watching Fr. Joe moan in pain at some of the puns those two invented!

R.I.P.

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Do you seek to know who Jesus is? (updated)

(An edited version of the 2007 homily I posted earlier. . .)

UPDATE: I ended up ditching this text and preaching off-the-cuff. Don't know why. It went over well. One older gentleman told me that in 60+ yrs of listening to homilies he'd never heard a preacher explain the significance of the sycamore tree! The Egyptians thought of sycamores as the Trees of Life and used the wood for coffins. 

31st Sunday OT(C) 
Fr. Philip N. Powell, OP 
Our Lady of the Rosary, NOLA

Like Zecchaeus, do you seek to see (to know) who Jesus is? This could be a good definition of hope. When you hope, you seek to see (to know) who Jesus is. Living in us, redeemed creatures that we are, is a beastly longing for God, a need that roars out for our Lord, reaching for him, yearning for He Who made us and re-makes us. Knowing that He is there and knowing that He makes it possible for us to be with Him only sharpens the aggravated need, hones the fine steel of our wanting. That knowing, that knowledge of His presence and the keenness we feel in moving toward Him, that is what we call Hope. But for how many of us is hoping a kind of gamble? Think how you use the word “hope.” I hope my paycheck has arrived. I hope the children are OK. I hope the doctor’s report is good. Hopefully, the car is fixed. Is this really hope? Or, is it “crossed-fingers-wishing-on-a-star-where’s-my-lucky-charm-so-I-can-rub-it-and-increase-the-odds-in-my-favor” thinking? How often, when you hope, are you actually doing little more than wishing yourself good luck? Christian hope, that is, that sort of hope that Christians experience in Christ and that sort of hope that we live by is never a gamble, never a wish, never a spell for good luck. Hope is our gnawing hunger for God, a hunger we KNOW will be satisfied.

“Zacchaeus…was seeking to see who Jesus was;…so he ran ahead and climbed a sycamore tree in order to see Jesus…” Christian hope—our longing for Christ—is what pushed Zacchaeus up the tree; hope is what pulled him up into the branches to see who he needed to see. And what’s important for us to remember about Zacchaeus is who he is; that is, not only his name, his short stature, and his need to see Jesus, but his place in the Jewish scheme of things as well. He is “a chief tax collector and also a wealthy man…” Zacchaeus is doubly damned as a sinner by his neighbors because he has betrayed them by working for the enemy, and because he has grown rich in his chosen, traitorous profession. Only lepers and pagan temple prostitutes were considered more sinful! And yet, he seeks to see who Jesus is. Do you seek to see (to know) who Jesus is? 

Who is he? The Book of Wisdom tells us that “before the Lord the whole universe is a grain from a balance…a drop of morning dew…” However, despite our smallness, in spite of our insignificance before Him, “[the Lord has] mercy on all, because [He] can do all things; and [He] overlooks people’s sins that they may repent.” If Zacchaeus knows this, if he knew his scripture, and if he knew and believed that Jesus is his Lord, then climbing that sycamore tree is sure sign of his hope. Zacchaeus knew, and we must learn, that “[The Lord] love[s] all things that are and loathe[s] nothing that [He] has made; for what [He] hate[s], [He] would not have fashioned.” 

Why must we learn this? Simple. If you believe that our Lord hates what He has fashioned, including you and me, then your hope will always be a gamble. Your spiritual life will be full of good luck rituals, charm bracelet prayers, and magical thinking. You will turn every corner tensed, expecting a nasty, divine surprise. You will go to bed every night believing that your hateful god will take the opportunity to punish your laziness, to strike your sinful heart dead. You will look at your family, your friends, your fellow Christians and see nothing but walking, talking occasions of sin, breathing temptations that plague your worried attempts at finding favor, finding love in God. And you live a life that daily, hourly makes a lie out of the truth of our Father’s self-revelation to us: “…you spare all things, because they are yours, O Lord and lover of souls, for your imperishable spirit is in all thing!” All things! Including your family, your friends, your fellow Christians. 

Do you seek to see (to know) who Jesus is? 

Do you seek to see Jesus in your neighbors, your roommates, your parents? If not, why not? Is it that your neighbors, roommates, parents are all horribly wrong? Or, is it that they are pro-abortion, or homosexual, or divorced, or adulterers? Or, is it that they do not share your theology? Or pray as you do? Or share your devotional practices, your sense of social justice, your indignation with the anti-Christian Obama administration, or your disdain for the corporate Fat Cat Republicans? Or, is it because we so often fail to see the truth of our creation and our re-creation? Do we not see Christ in ourselves and others b/c we cannot see beyond our own sin? Why would we allow any of these to spoil our hope, to mess with our beautiful God-graced passion for the Lord? It makes absolutely no sense whatsoever! 

If you are worried that this seeking Christ in self and others will lead to a license to sin, or will lead you to approve of sin, listen to the rest of Wisdom. Our Lord’s imperishable spirit is in all the things He created, “therefore, [He] rebukes offenders little by little, warns them and reminds them of the sins they are committing, that they may abandon their wickedness and believe in [Him]…!” Our Lord does not forget His creatures. He does not forget that we are His creatures and that we share His image and likeness. In fact, Paul tells the Thessalonians, that he, Paul, and his ministers will pray for them so “that our God may make you worthy of his calling and powerfully bring to fulfillment every good purpose and every effort of faith…” Does this sound like a God ready, willing, and able to stomp on you at the first sign of disobedience? No! And not only NO! but God is ready to “make you worthy of his calling.” Isn’t it the case that our anxieties about sin, our worries about offending God are really just a disguise for a lack of hope? Aren’t we really worried about the sins of our neighbors, our children, our roommates b/c we are distrusting of our Father’s promise of mercy for ourselves? How ironic would it be if you put yourself in Hell because you spent your life worried about other peoples' sin and failed to hope in Christ!? 

Zacchaeus climbs that sycamore tree because he “was seeking to see who Jesus was.” And because he acts out of his longing for Christ, Jesus calls his name and says, “…come down quickly, for today I must stay at your house.” Zacchaeus climbs down and “receives [Christ] with joy.” And what do the self-righteous do? What do those whose hope is a gamble, those whose hope is a lucky star, what do they do then? “When they all saw this, they began to grumble…” And rather than run away in shame or hide his face in disgrace, Zacchaeus, confident in his Lord’s word and his own repentance, gives half his wealth to the poor and makes restitution four times over for his extortion. Jesus says, “Today salvation has come to this house…” 

Do you seek to see (to know) who Jesus is? Do you seek to see Jesus in your neighbors, your roommates, your parents, and friends? If so, then prepare to receive the Lord at your table; prepare to entertain him among those in most need of his mercy. Your hope is working for your perfection and Christ is coming to dinner! If your hope remains a wishing-star or lucky charm, then memorize this prayer from scripture: “Lord, you love all things that are and loathe nothing you have made; for what you hate, you would not have fashioned…But you spare all things, because they are yours, O Lord and lover of souls, for your imperishable spirit is in all things!” 

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Where Catholic preaching needs to go. . .?

One of my holiday/summer projects is to reconfigure the homiletics program at NDS.

In my hubris, I've concluded that the problem with Catholic preaching is Catholic homiletics. Not the academic study of Catholic preaching as such, but the overall approach that most homiletics texts tend to favor: preaching is a personal performance rooted in the subjective experience of the preacher and relies almost entirely on an affective mood in tone and content. 

To counter this tendency, I want to introduce seminarians to a wider literary understanding of the imagination; that is, I want to give them some literary tools with which they can re-imagine the Gospel and present it to a contemporary Church. This entails reading novels, poetry, and creative non-fiction in a way that prompts the preacher to address real existential issues and questions through Gospel lenses.

Along with a number of other (better qualified and more experienced) preachers, I've also concluded that catechesis must take a backseat to evangelization in Catholic preaching. Preachers can teach all day long, but if their people haven't experienced Christ as a living presence in their lives, teaching is just mental work: memorization, recitation, etc. This doesn't mean that there is no place in Catholic preaching for teaching, it just means that the first focus of the homily needs to be on bringing our people to an encounter with Christ.

I have no idea where any of this will lead. . .St Dominic, pray for us!

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Sunday Dinner for the friars

For the first time since. . .what?. . .2008. . .I'm cooking Sunday dinner for the friars!

We're having:

Chicken Provence (baked chicken thighs with Provence herbs)
Creamed Spinach
Garlic Mash Potatoes
Honeyed Carrots
Orange Marmalade Cake with vanilla ice cream 

Sounds good?

Benedicare! Praedicare! Cenare!
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Nuncio Visits NDS!

A visit from the Papal Nuncio! 

Archbishop Carlo Maria Vigano, Papal Nuncio to the U.S. celebrated Mass at Notre Dame Seminary on Thursday, Oct 31, 2013.  

(front row L-R: Fr. James Wehner, Rector of NDS; Archbishop Vigano; Archbishop Aymond of New Orleans.)

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Bound to Happen

Well, there's a First Time for Everything, I suppose. . .

Seminarian Brad Doyle goes to a Halloween party dressed up as. . .Me. (sigh) 

I give this costume a "C-". . .note the lack of coffee stains on the habit.
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3,000 a year!

These numbers are a bit unsettling!

The secretary of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life said in an October 29 address that over 3,000 men and women religious leave the consecrated life each year. 

In the address – a portion of which was reprinted in L’Osservatore Romano – Archbishop José Rodríguez Carballo said that statistics from his Congregation, as well as the Congregation for the Clergy, indicate that over the past five years, 2,624 religious have left the religious life annually. When one takes into account additional cases handled by the Congregation for the Doctrine of the Faith, the number tops 3,000. 

The prelate, who led the Order of Friars Minor from 2003 until his April 2013 curial appointment, said that the majority of cases occur at a “relatively young age.” The causes, he said, include “absence of spiritual life,” “loss of a sense of community,” and a “loss of sense of belonging to the Church” – a loss manifest in dissent from Catholic teaching on “women priests and sexual morality.”

The article goes on to explain the difficulties caused by the cultural shift from modernity to post-modernity in the West, specifically, the current emphasis on radical individuality.

Post-modernity is best described as the cultural manifestation of a prolonged adolescence brought on by the failure of the Baby Boomers to hand on our family's philosophical, spiritual, and theological traditions.

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This is not the pope you are looking for. . .

Wait.

I thought Pope "A New Wind is Blowing" Francis was going to take us back to the Rainbow and Felt Butterfly days of 1973. . .

. . .and yet, he appoints Bishop Leonard Blair to the archbishopric of Hartford, CT.

. . .the archbishop-elect is best known on the wider scene as a linchpin player in the Holy See's controversial doctrinal probe of the LCWR, the principal "umbrella-group" for the superiors of the nation's religious women. In 2009, Blair was tapped by Rome to conduct the initial inquest into LCWR's adherence to certain aspects of church teaching, at whose conclusion he became one of two bishop-assistants to the delegate for the CDF's ordered five-year "reform" process, Archbishop Peter Sartain of Seattle.

I'm very confused. . .(and so are a lot of other Catholics).
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Made Just By God Alone

30^th Sunday OT

Fr. Philip Neri Powell, OP

Our Lady of the Rosary, NOLA

Sirach assures us that the “Lord is a God of justice, who knows no favorites. . .[He] is not deaf to the wail of the orphan, nor to the widow. . .The one who serves God willingly is heard. . .The prayer of the lowly pierces the clouds.” Paul assures Timothy that as he, Paul, reaches the end of his life: “. . .the Lord stood by me and gave me strength. . .And I was rescued from the lion's mouth. The Lord will rescue me from every evil threat. . .” Both Sirach and Paul assure us all that our God is faithful to those who live their days in humility, in humble service to the proclamation of the Word. He hears and answers the prayers of the lowly and rescues those who serve His will. How do we become lowly? How do we bind ourselves to His will and serve out our days in His service? Jesus offers a parable. Two men go to the temple to pray. One is a Pharisee; the other a tax collector. The Pharisee believes himself to be righteous by his deeds. The tax collector knows himself to be a sinner and cries out for God's mercy. Which one leaves the temple justified, made just by God? 

 

The question here is not: which one is a righteous? The Pharisee is self-righteous; the tax collector is made-righteous. The question is: which one leaves the temple justified; that is, which one is made just in his humility before God? My question gives away the answer. You see, we already know that the Pharisee's prayer in the temple is useless. First, to whom does he pray? Jesus says, “The Pharisee took up his position and spoke this prayer to himself. . .” He offers his praise and thanksgiving to himself. He is his own god. Second, how does he pray? He praises himself for not being a sinner; he gives himself thanks for “not being like the rest of humanity—greedy, dishonest, adulterous.” And lastly, how does he think that he made himself righteous? “I fast twice a week, and I pay tithes on my whole income.” Works. He believes that pious works—w/o mercy, humility, or love—makes him righteous. Now, we know that the tax collector leaves the temple justified. Instead of praising himself for not being like other men, the tax collector does the only thing a truly self-aware sinner can do: he throws himself into the hands of God and cries out, “Have mercy on me, Lord, a sinner!” Whoever exalts himself will be humbled; whoever humbles himself will be exalted.

And why should that be the case? Why are the humble exalted and the self-exalted humbled? Is God so paranoid about His status as Lord of the Universe that He can't take a little human competition for exaltation? Is He so worried about not getting His due that He has to rub our faces in how dependent we are on Him? I mean, come on, getting holy is no joy ride; it's not easy or quick. Getting to holiness takes a lot of determination, dedication, and plain ole hard work. Why shouldn't we be allowed to pay ourselves on the back when we achieve righteousness? Seems only fair! Fair or not, we can do nothing good w/o God. Every good thing we achieve, every good word we utter is motivated and sustained by the goodness of God, sustained by Him for our benefit. He gets nothing out of our good works. Nothing. All the benefits of mercy, love, forgiveness; all the profits from our holy labors, all of it accrues to us, enriches us, and brings us closer to His perfection. And all this happens—the goodness of our works and the benefits they accrue—b/c we are created to be made perfect in divine love. God wills that we use the gifts He gives so that His love might be perfected in each one of us. Accepting this truth is the beginning of humility. 

 

So what then obstructs our growth in humility? We know the vice that opposes the virtue of humility is pride. What is pride? Pride isn't about taking pleasure on one's achievements, or claiming that one's nation, state, or team is particularly wonderful. Being proud of your children for academic and athletic awards isn't the sort of pride that thwarts humility. True Pride—the sort our ancestors put in first place on the list of Deadly Sins—is the erroneous belief that we do not need God; that we do not require His help b/c we are perfectly capable of saving ourselves from sin and death; that we are not only capable of saving ourselves but that we prefer to save ourselves. Pride leads us to believe that working for social justice and equality will save us; that holding the right beliefs and attitudes will save us; that saying the right prayers in the right order the right number of times will save us; that giving money to the Church, to charity will save us. Pride insists that we are each self-sufficient, independent, and absolutely alone. And that with these superlative qualities, we can become god w/o God. The serpent says to Eve, “when you eat [the forbidden fruit] your eyes will be opened and you will be like gods. . .” That serpent's name is Hubris, Pride. 

 

Pride leads us away from God, so how do we overcome it? Like the tax collector at prayer in the temple, there's only one way to triumph over the self-righteousness that pride instills in us: throw yourself on God's mercy! Why is this the only way? B/c only God Himself can make you righteous; only God Himself can bring you out of sin and death and restore you to your rightful place in His Holy Family. He gives us His only Son, Christ Jesus, as the only means, the only Way, back to Him. And with the Holy Spirit pushing us toward perfection, pouring out for us and into us gift after gift after gift, we accomplish all that God commands us to accomplish for His greater glory. The Pharisee's good works are just that: his good works. Yes, tithing and fasting and praying are all perfectly wonderful spiritual exercises. But before a spiritual exercise can be efficacious, there must be a relationship of love established btw the human heart and Love Himself. Fortunately for us, God Himself initiated this relationship at the instant of creation, installing into every human heart and mind the gnawing need to seek Him out and live with Him forever. To think that I can satisfy this need for myself is Pride distilled into the darkest, deadliest poison. 

 

Luke tells us that Jesus addresses his parable to a very specific audience: “. . .to those who were convinced of their own righteousness and despised everyone else.” We can't help but make the connection btw self-righteousness and hatred. Self-righteousness—born, bred, and nurtured in pride—rejects the necessity of loving others; it leads us to deny the need for mercy, forgiveness, trust in others. If I can make myself righteous, why do I need you? Or God? Or the Church? If my social justice causes and good works and charitable donations are enough, why bother with humility? Why bother with all that “love your neighbor” nonsense? Why bother? Sirach answers: “The one who serves God willingly is heard. . .The prayer of the lowly pierces the clouds.” Paul answers: “I am already being poured out like a libation. . .I have competed well; I have finished the race; I have kept the faith.” How do we answer? We throw ourselves on the mercy of God, confessing our sins, knowing that the Lord hears the cries of the poor—the poor in spirit, the truly humble, those most in need of His care, and those most willing to take into the world His re-creating love.

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