Staking a spiritual vampire with Yes or No

14th Week OT
Fr. Philip Neri Powell, OP
St Dominic Church, NOLA

Jesus carefully instructs his newly appointed apostles on how they are to do their jobs in his name. He instructs them on what to say: “As you go make this proclamation: 'The Kingdom of heaven is at hand.'” He tells them what they are to do: “Cure the sick, raise the dead, cleanse the lepers, drive out demons.” He tells them what not to take with them and how to greet those to whom they will preach. Then he concludes this lesson in practical ministry with an ominous statement: “Whoever will not receive you or listen to your words go outside that house or town and shake the dust from your feet.” Among our Protestant brothers and sisters, this is what is called a “hard-saying of Jesus.” It's not hard b/c it is difficult to understand or carry out, but b/c it offers both the apostles and those who hear the gospel from them a hard choice between saying Yes or No to God's offer of salvation. This a hard choice b/c there are no soft options between receiving the Word and not receiving the Word. So, is there any sandal dust outside your house?

First, think about what Jesus is telling the apostles to do here. Notice that all of his instructions in this gospel passage give his apostles practical ways of dealing with common human flaws. He tells them what to say, thus eliminating the temptation to preach falsehood. He tells them what to do, thus ruling out a long list of work not properly done for the gospel. He tells them what to take with them, thus limiting the temporary stuff in their lives, freeing them to travel more efficiently and to bear witness to eternal matters. And finally, he tells them what to say and do when the Word is ignored or rejected, thus saving them from the temptation to hang around a stubborn household or town and waste what little time they have. Jesus' demand for either a Yes and a No to God's offer of His salvation puts one of our most obstinate habits into hard relief. We want what we want when we want it. We like options. Lots of them. And we like to change our minds when what we want turns out to be inconvenient, not what we thought it would be, or something better comes along. Jesus stakes this spiritual vampire squarely in the heart.

But why would he insist on such a black and white choice? Why stand so resolutely against the beauty of diversity and difference when choosing a spiritual path? His instruction to the apostles seems downright mean, even cruel and intolerant. Jesus is not only a careful teacher but an expert on the human soul as well, a divine psychologist, if you will. He understands the human heart and mind and knows that our love for vacillation and change is quite nearly hard-wired in us. The habit of loving and trusting our own preferences over and above what is true, good, and beautiful is too deeply settled in us to root it out with half-made choices and soft commitments. God knows that our answer must be Yes or No, or we will be tossed around with every storm that comes. We will be lost if we are not anchored. And our anchor must be unshakably caught in His Word, Christ Jesus.

Let's not pretend that saying Yes to the gospel once is all it takes to make us perfect followers of Christ. We know better. We are offered the Word everyday and everyday we say Yes or No. We live out that choice in all we say and do or fail to say and do. Does this make the sum total of our lives a long, drawn out Maybe? No. What it means is that we are committed to making the choice between Yes and No. We are refusing to settle for the lazy way of a Daily Maybe, a little life of soft compromises and easy choices. Say Yes or say No. There is no browsing in the marketplace of squeamish options. We are given the Word daily; there can be no muttered Maybe.

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Break Up a New Field [Audio Link added]

14^th Week OT
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

AUDIO FILE LINK

If you are confused after hearing the gospel, you're not alone! The same teacher who tells his disciples to go out into the world and preach the Good News. . .the same teacher who heals Gentiles in the presence of those disciples; talks to an unclean Samaritan woman and fusses at his disciples who tell him not to; and even eats with tax collectors and prostitutes over the objections of his disciples. . .the same teacher who sets himself the task of breaking just about every purity law on the books and earns for himself a reputation as a dangerous heretic and madman. . .this same teacher is now sending those same disciples out as apostles to proclaim the coming of the Kingdom, saying to them before they go, “Do not go into pagan territory or enter a Samaritan town. Go rather to the lost sheep of the house of Israel.” After violating so many Jewish taboos, why is Jesus suddenly so squeamish about his apostles preaching to pagans and Samaritans? Jewish officialdom has rejected him, so why waste time and energy preaching to those who have heard the Good News and said, “No, thanks”? God promised the Messiah to the Jews. And so, to the lost sheep of Israel are the apostles sent.

How do we reconcile Jesus' words and deeds during his public ministry with his parting orders to the newly minted apostles? The Lord knows something that his apostles do not: the apostolic ministry to preach the Good News will not end when the last of them dies. In fact, their preaching ministry as apostles won't truly commence until the Holy Spirit arrives and sets the whole bunch of them on fire! Given the Lord's inclusive words and deeds in their presence; then, his instructions to limit themselves to the Jews; and then, the Holy Spirit's inspiration to set the whole world on fire with his Word. . .we can safely assume that Jesus isn't limiting their ministry, he's concentrating it; that is, with a truly daunting task ahead of them – evangelizing every living creature – the Lord focuses his apostles on a workable task: just preach to the Jews. If we think about this for a moment, it makes perfect sense. Who is better prepared to hear that the promises made by God through His prophets have been fulfilled in the coming of Christ Jesus?

Hosea sets the scene for us. The nation God gave to His people is decadent, luxurious, ripe to the point of being rotten. The more it prospers under His blessing, the more it turns away from Him to idolatry, erecting altars and pillars to alien gods. They blame their spiritual adultery on political turmoil, and Hosea asks, “Since they do not fear the Lord, what can the king do for them?” Then his prophesies, “Sow for yourselves justice. . .break up for yourselves a new field, for it is time to seek the Lord.” And it is time for those who belong to the Lord to seek His lost sheep; thus, Jesus sends his apostles to those who are in most urgent need of the Good News, those who know the Covenant of Abraham yet live as if Abraham never spoke to God. Peter, James, John go to the lost sheep of Israel and along the way they find more and more lost sheep needing a shepherd. The Holy Spirit will not let them leave these abandoned, so the Word – like a wild fire – spreads. And the people of God, those adopted as His children, grows and grows, beyond the lost sheep, into a nation of priests and prophets, a body of apostles sent out to find and rescue the lost, the wounded, those thrown away, anyone who desires to be loved as a creature created in the image of God. Go out, then, and show the world that no one is too small, too poor, too idolatrous, too sinful to be called unworthy of the Father's saving mercy!

Two Revolutions

Independence Day

Fr. Philip Neri Powell, OP

St Dominic, NOLA

Jesus says to John's disciples, “No one patches an old cloak with a piece of unshrunken cloth...People do not put new wine into old wineskins.” What does this bit of homespun wisdom have to do with weddings, fasting, the Pharisees, mourning the death of a bridegroom, and the price of camels in Jerusalem? Better yet: what do any of these have to do with the American Revolution and this country's declaration of independence from the tyranny of Old King George? Is Jesus teaching us to party while we can b/c we won't be around forever? Is he arguing that we ought to be better stewards of our antiques—human and otherwise? Or maybe he's saying that the time will come when the older ways can no longer be patched up and something fundamentally new must replace what we have always had, always known. When “the way we have always done it” no longer takes us where we ought to go; when the wineskin, the camel, the cloak no longer holds its wine, hauls its load, or keep us warm, it's time to start thinking about a trip to the market to haggle for something new.

 

We celebrate two revolutions today: one temporal and one eternal, one local and the other cosmic. The political revolution freed a group of colonies in the New World from the corruption of an old and dying Empire. The spiritual revolution freed all of creation from the chains of sin and death. Today, we give God thanks and praise for the birth of the United States of America by celebrating our 4th of July freedoms. And we give God thanks and praise for the birth, death, and resurrection of Christ by celebrating this Eucharist, the daily revolution that overthrows the regime of sin and spiritual decay.

The revolution of 1776 not only toppled the imperial rule of George III in the American colonies, but it also founded a way of life that celebrates God-gifted, self-evident, and unalienable human rights as the foundation of all civil government and social progress. The revolution that Christ led and leads against the wiles and temptations of the world fulfills the promise of our Father to bring us once again into His Kingdom—not a civil kingdom ruled by laws and fallible hearts, but a heavenly kingdom where we will do His will perfectly and thereby live more freely than we ever could here on earth. In no way do we understand this kingdom as simply some sort of future reward for good behavior. This is no pie in the sky by and by. Though God's kingdom has come with the coming of Christ, we must live as bodies and souls here and now, perfecting that imperfect portion of the kingdom we know and love. No revolution succeeds immediately. No revolution fulfills every promise at the moment of its birth. The women and slaves of the newly minted United States can witness to this hard fact. That we continue to sin, continue to fail, continue to rebel against God's will for us is evidence enough that we do not yet live in fullest days of the Kingdom. But like any ideal, any program for perfecting the human heart and mind, we can live to the limits of our imperfect natures, falling and trying again, knowing that we are loved by Love Himself. With diligence. With trust. With hope. With one another in the bonds of Christ's love, we can do more than live lackluster lives of just getting along. We can work out our salvation in the tough love of repentance and forgiveness, the hard truths of mercy and holiness.

Christ is with us. The Bridegroom has not abandoned us. His revolution continues so long as one of us is eager to preach his Word, teach his truth, do his good works. Today and everyday, we are free. And even as we celebrate our civil independence from tyranny, we must bow our heads to the Father and give Him thanks for creating us as creatures capable of living freely, wholly in the possibility of His perfection.

Go and be a fat and happy lamb for Jesus [Audio Link Updated]

Audio File Link

14^th Sunday OT 2016

Fr. Philip N. Powell, OP

OLR, NOLA

Isaiah tells God's people to rejoice with Jerusalem! Their mourning is over. Flourish and rejoice! The psalmist leads us to sing, “Shout joyfully to God, all the earth, sing praise to the glory of his name; proclaim his glorious praise.” And our Lord watches the seventy-two he appointed return to him rejoicing from their work against Satan in the world. So much shouting and cheering and rejoicing. Jerusalem returns from exile. Rejoice! God rescues His people – again. Rejoice! Christ's workers return victorious from the field. Rejoice! It may seem obvious to us why there is so much rejoicing this morning. There's homecoming and divine rescue and victory against an enemy. And that's probably why many of those rejoicing are rejoicing. Can we rejoice with them? In a way but not truly. We can only share their joy second-hand through scripture, believing – as we do – that God again and again fulfills His promises of protection and loving-care. Fortunately, we have our own reasons for rejoicing. Our Lord says to the seventy-two and to us, “. . .do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven."

Our names are written in heaven, but we still live in this world. Our citizenship is in heaven, but we abide – like alien residents – in a foreign land. That's the paradox of being a child of the Father and a subject of the world. Our hearts and minds are aimed at our perfection with Him, yet we still have to eat, sleep, love, work, and die among the temporary things He created. And not all those created things welcome our presence as witness-bearers to Christ. Our Lord appoints and sends out seventy-two witnesses to preach and teach the Good News. He says to them, “Go on your way; behold, I am sending you like lambs among wolves.” Note: they do not choose themselves for this work. They do not decide to go among the wolves as lambs and take charge of demons themselves. They are picked to do this and they are commissioned in Jesus name. He didn’t ask for volunteers. He named his workers. Matthew. John. Simon Peter. Philip. Paul. He named them. At no point did Jesus ever stand before the crowd and say, “I need seventy-two volunteers to go like lambs among the wolves! Let’s see those hands, people!” Jesus knows what he is sending his workers to do. And he knows where he is sending them to do it. This is why the seventy-two are appointed ministers and not volunteers. Jesus knows that the harvest is abundant – it’s HIS harvest, after all – but he also knows that there are wolves among the sheep. Satan has fallen like lightning from the sky. 

 

The world we live in welcomes us – our labor, our money, our votes – but it is less than welcoming when we bring the Gospel and try to live out our faith. Jesus give the seventy-two careful instructions. Carry no money bag, no sack, no sandals; pray peace on whatever house you enter; stay in the same house and eat and drink what is offered; cure the sick where you are; preach the coming of the kingdom of God; and, if any town refuses you hospitality, shake off their dust – Sodom’s fate will look kind compared to what will happen to this town. Know this: the kingdom of God is at hand! Clearly, Jesus knows that the wolves will attack his ministers, calling them money-grubbers, moochers, long-lingering guests, spiritual and civil provocateurs, and snake-oil salesmen. We hear these accusation this even now. We've heard it all before, and we will hear it again. And so, our witness to God's enduring mercy must be motivated by veritas in caritate, truth in love. That's our defense and our offense. Truth in love. We cannot defend ourselves by lying to the world – we tried that and it blew up into the abuse scandals in 2002. We cannot defend ourselves by hating the world – we've tried that too and it led us to hate ourselves as embodied souls. So, we endure as witnesses to God's mercy by telling the truth and loving our enemies. No easy task!

It is no easy task to watch this world pass by and find a reason for rejoicing. It's difficult to see why anyone could be joyful. Where do they find the time and energy to rejoice? So much to do! We could count the sources of temporal joy if we need to. But there is just one source of eternal joy: Christ Jesus. For those chosen for this work – all the baptized! – our delight, our moment of joy is bringing the peace of Christ to the world by preaching his gospel with our hands and feet, our words and deeds. Our enduring joy comes from the knowledge that our names are written in heaven. We are, you and I, inscribed – essentially, substantially – carved into the very book of God’s Beauty; we are Words of Truth and of Goodness. And so we rejoice not b/c of our power or our gifts or our deeds. We rejoice b/c we belong to God! And His kingdom is at hand. Remember that when the wolves begin to prowl: God's kingdom is at hand, and you have been chosen as His witness. Think of Paul. He writes to the Galatians that he bears the marks of Christ on his body. That he has been crucified to the world and the world to him. He is a new creation for whom the old law means nothing. How have you been crucified to the world? Does the peace and power of Christ rule your heart and mind? If so, rejoice!

And what good does rejoicing do us? God doesn't need us to rejoice. He doesn't need our prayers or our praise or our thanksgiving. We rejoice and pray and praise and give thanks b/c we need to do things to grow in holiness. We need them all to do the work we have vowed to complete. If we live in the world as citizens of the world, then rejoicing and prayer and praise all seem pointless, utterly useless wastes of time. However, if we rejoice and pray as children of God living in the world, then we bear witness to God's mercy and show – with our words and deeds – that His promise of eternal life is true and good and beautiful. Like hard exercise that builds muscle, or intense study that builds knowledge, persistent rejoicing and praise nurtures holiness, and we grow closer and closer to our Father. Think of it as getting fat on prayer! And go preach and teach and bear witness where you are. And wherever you are, rejoice b/c your name is written in heaven as long as you endure in his name. That assurance, that promise is sure spiritual protection from whatever the Enemy can throw at you. So, go out rejoicing, serving, preaching, teaching, bearing witness, being merciful, and all the while grow in holiness until you meet Him face-to-face.

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Warts and all. . .

13^th Week OT (F)

Fr. Philip Neri Powell, OP

St Dominic Church, NOLA

Moses was tongue-tied. King David was a murderer and an adulterer. John the Baptist was smelly locust-eating hobo wandering 'round the desert. St. Matthew was a tax-collector for the enemy of his people. Saul hunted down and jailed Christians before the Holy Spirit got him. Jesus himself named St. Peter “Satan,” and Peter later lied about even knowing Jesus. . .three times! St. Moses the Ethiopian was a murderer and a gang leader. St. Augustine was a fornicator and a heretic. St. Francis was blowing his daddy's money on wine and women. St. Patrick worshiped idols and Blessed Giles worshiped the Devil. St. John of the Cross nearly drank and gambled his life away.* When Jesus hears the Pharisees criticizing him for eating with tax collectors and hookers, he says, “Those who are well do not need a physician, but the sick do. . .I did not come to call the righteous but sinners.” If the blood of the martyrs waters the seed of the Church, then the repentance of sinners is the harvest she reaps. Our Lord sees us exactly as we are, without filter, without sentiment. . .warts, scars, scabs. . .he sees it all. And he says to each and every one of us, warty, scabby, and scarred, “Follow me.”

To follow him, Jesus says we need to learn the meaning of “I desire mercy, not sacrifice.” Our Lord is paraphrasing the prophet, Hosea, pointing us toward what is fundamental to our life in the Spirit – if we will to follow the Father's will for our lives, then we will show mercy and receive mercy rather than rely on the sketchy effectiveness of sacrifices and ritual purity to relieve us of the burdens of sin. A life lived in mercy necessarily grows in holiness. The one who receives mercy is relieved sin's guilt, and the who shows mercy is relieved of the burden of seeking restitution for the offense. Everyone is freed from the stain of sin! And holiness is possible only when we are free. The animal sacrifices and ritual purity of the Pharisees only temporarily imputes cleanliness; that is, they can only pretend to be clean and only for a short time. This means that Pharisaical holiness cannot grow; it is holiness on a meter with the clock ticking down. When Jesus quotes Hosea, he turns us toward the First Commandment of Love, and says, “How you show and receive mercy is how you love one another.” Shut out the adulterer b/c he is an adulterer, or refuse to love the thief b/c she is a thief, and the entire Christian project fails. “Those who are well do not need a physician, but the sick do. . .I did not come to call the righteous but sinners.”

And what did he come to call us sinners to? Repentance. He calls us to turn ourselves around, re-orient ourselves toward righteousness, and come home to our loving Father. Showing mercy to the sinner in no way implies approval or acceptance of his/her sin. Receiving mercy as a sinner in no way implies that my sin is not sin. I can only show another mercy for a sin; in other words, if there is no sin, then showing mercy is pointless. And I can only receive mercy for a sin; in other words, if my sin is unconfessed, then mercy is pointless. The whole purpose of mercy is to destroy the power of sin and death over those caught in its grasp. Confession and repentance are necessary, otherwise sin and death squeeze just that much tighter. All the saints I mentioned before are saints b/c they all tired of the oppression of sin and sought their freedom in God's mercy. They all grew to be saints b/c they practiced mercy. Being free of sin and death, and living toward eternal life. . .that's why we were made and re-made in Christ. Our Lord says, “Follow me.”

*Saints Behaving Badly, 2006.

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An interview with me. . .

Matthew Coffin at Big C Catholic has posted an interview with me. . .

Check it out!

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Excuses, excuses, excuses. . .[Audio Link Added]

Audio Link

13^th Sunday OT

Fr. Philip Neri Powell, OP

Our Lady of the Rosary, NOLA

I was seventeen when I first heard the call to priesthood. And I wasn't even Catholic at the time! For the second seventeen years of my life I answered God's call with “Maybe” and “Not Yet.” I used an array of excuses and dodges. I need to finish college. Then, I need to finish my Masters. Then, I need to finish my doctorate. All the while I was playing around with all sorts of spiritually dangerous ideas and practices, and not in the least bit interested in hearing anything God had to say to me. I went to my Episcopal parish off and on, and basically just managed to stay right out on the edge of the faith. Joining the Church in 1996, I revisited my vocation and decided to give it a whirl. The order I applied to rejected me in the summer of 1998. Not too long after that, I got an internal staph infection that went undiagnosed for three months and came within a few days of dying. That woke me up, and I got serious. I entered the Dominican novitiate in 1999, and I've never looked back. When Jesus hears our excuses, our delaying tactics, even our good reasons for not following him, he says things like, “Let the dead bury the dead. But you, [you] go and proclaim the kingdom of God.”

So, yes, I spent seventeen years dodging God's call to priesthood. My excuses/dodges/good reasons all sounded excellent at the time. I did need to finish my studies. I wasn't yet ready to fully embrace chaste celibacy. My parents weren't keen on me being Catholic. My set of university-educated, politically-progressive friends hated the Church. There were a few things the Church teaches that I couldn't yet accept. I was living the typical life of a impoverished twenty-something grad student, which means I managed to stay alive in the fall semester by stealing fried chicken and liquor from the tailgaters in the Grove at Ole Miss home games. Don't ask how I made it in the spring. And I was still too much of a hard-headed, big-mouthed, and cynical redneck to let anyone tell me what to do or believe. So, yeah, it took seventeen years and almost dying from an undiagnosed staph infection to get me to shut up and sit down long enough to actually listen to what Christ was saying to me. I finally heard him, “Let the dead bury the dead. But you, [you] go and proclaim the kingdom of God.” No more excuses. No more dodges. No more “good reasons.” Put your hand to the plow, and don't look back.

So, Jesus is walking the countryside, preaching the Good News. He comes across a guy and says to him, “Follow me.” What does the guy say in return? “Lord, let me go first and bury my father.” A perfectly good reason to delay following Christ. Burying the dead, especially your dead parents, is an ancient obligation, one blessed by countless generations of families. This guy didn't say he wanted to finish his workday and get paid; or that he needed a shower and a clean change of clothes; he didn't say that he wanted to discern for a few years and attend some retreats first, or consult with his spiritual director. He wanted to bury his dead father! Knowing the urgency of the Father's Good News, and knowing how many hearts and minds longed to be turned back to God, Jesus says, “Let the dead bury the dead. But you, [you] go and proclaim the kingdom of God.” What did the man do? Did he drop everything and follow Christ, leaving his father unburied? We don't know. Maybe we aren't supposed to know b/c “that guy” is you and me. Luke doesn't tell us how he responded b/c you and I are still responding. We are still answering (or not answering) Christ's invitation to follow him. You are That Guy. How do you answer Christ?

While you're considering your answer, think about this. Christ was not indiscriminate about who he invited to follow him. While he walked the earth preaching and teaching, he selected his close followers for personal instruction. Think of the Twelve. He chose them all by name to become his ambassadors to the world. He stood in front of thousands in his three years among us, and only occasionally to a very few did he say, “Follow me.” The universal call to discipleship and holiness comes after the Holy Spirit's visit at Pentecost. Only after Christ ascends into heaven does everyone receive the invitation, “Follow me.” While he was still among us, he carefully chose whom to invite. That Guy – the one with the dead and unburied father – wasn't just some random guy randomly chosen. Jesus knew him. Heart and soul, Jesus knew him. And he knows each one of us. The universal call to discipleship and holiness is directed at each one of us in the Church AND to the whole world. Jesus knows each one of us b/c we have died with him and we have been buried with him and we will be raised with him on the last day. We are members of his body, the Church. We have been chosen and invited. And so, he says to us, all of us, “[Anyone] who sets a hand to the plow and looks to what was left behind is [not] fit for the kingdom of God.”

If we will be fit for the kingdom of God, we will not look to what we have left behind. Leave it behind where it belongs. Whatever “it” is. Leave the excuses, the bad decisions, the terrible mistakes, even the deliberate acts of vengeance and violence; leave the angry self-accusations, the guilt and the shame, all the junk that gathers around you when you wallow in sin. Leave it all. And plow forward. Go and proclaim the kingdom of God. Why not? You aren't smart enough. You aren't articulate enough. You're shy. You're afraid that people will think you are weird. Your family and friends will be embarrassed. You'll lose long-lasting relationships. You might lose your job. People will stare. What? You need to go bury your dead father? Let the dead bury the dead. When I entered the novitiate in 1999, I lost more than half of my friends and former grad school colleagues. By 2010, I had lost my two best friends of 24 years. When I say “lost,” I don't mean that they died. I mean that they cut me out of their lives b/c they hate the Church. My family – thank God – didn't turn away. Though they still look at me like I'm some sort of circus monkey with a bad perm.

 

What and who are you willing to lose to follow Christ? You might not lose anyone or anything but your sins and those who encourage sin. You might not leave behind much at all. Or, you might have to leave everything and everyone behind. The decision to follow Christ is the decision to make him Master of your heart and mind. That means putting aside whatever or whoever else rules you. It means stepping off into another world of freedom, peace, forgiveness, and mercy. And it means giving to others anything that you have received from Him.

 

You have plow. Now, go and proclaim the kingdom of God.

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Vocation Discernment: Cautions, Advice, & Questions to Ask Yourself

Q: What basic questions should those discerning a religious vocation ask themselves?

A: I get a lot of questions from younger readers about vocation discernment. For the most part, they want to know how they know whether or not they have a religious vocation. I wish it were as easy as drawing blooding, testing it, and announcing the result. If horse had wings, etc. Here are three cautions and a few questions to ask yourself:

Three Cautions

Suspend any romantic or idealistic notions you might have about religious life. Religious orders are made up of sinful men and women. There is no perfect Order; no perfect monastery; no perfect charism. You WILL be disappointed at some point if you enter religious life. You are going to find folks in religious life who are angry, wounded, bitter, mean-spirited, disobedient, secretive, and just plain hateful. You will also find living saints.

Do your homework. There is no perfect Order, etc. but there is an Order out there that will best use your gifts, strengthen your weaknesses, and challenge you to grow in holiness. Learn everything you can about the Order or monastery you are considering. Use the internet, libraries, "people on the inside," and ask lots and lots of questions. Vocation directors are not salesmen. For the most part, they will not pressure you into a decision. They are looking at you as hard as you are looking them.

Be prepared to do some hard soul-searching. Before you apply to any Order or monastery, be ready to spend a great deal of time in prayer. You will have to go through interviews, psychological evaluations, physicals, credit checks, reference checks, transcript reviews, retreats, and just about anything else the vocations director can think of to make sure he/she knows as much about you as possible. Think of it as penance.

Practical Advice

If you are considering religious life right out of undergraduate school, consider again and again. Get a job. Spend two or three years doing some unpaid volunteer work for one of your favorite Orders. These help you to mature spiritually and will make you a better religious. Most communities these days need folks with practical life-skills like managing money, maintaining cars and equipment, etc.

If you have school loans, start paying them back ASAP! For men, this is not such a huge problem b/c most men's communities will assume loans on a case by case basis when you take solemn vows. For some reason, women's communities do not do this as much. Regardless, paying back your loans shows maturity. I was extremely fortunate and had my grad school loans cancelled after I was ordained! Long story. Don't ask.

Don't make any large, credit-based purchases before joining a community. Cars, houses, boats, etc. will have to be disposed of once you are in vows. Of course, if you are 22 and not thinking of joining an Order until you are 32, well, that's different story. But be aware that you cannot "take it with you" when you come into a community.

Tell family, friends, professors, employers that you thinking about religious life. It helps to hear from others what they think of you becoming a religious. Their perceptions cannot be dispositive, but they can be insightful.

Be very open and honest with anyone you may become involve with romantically that you are thinking of religious life. One of the saddest things I have ever seen was a young woman in my office suffering because her fiance broke off their three year engagement to become a monk. She had no idea he was even thinking about it. There is no alternative here: you must tell. Hedging your bet with a boyfriend or girlfriend on the odds that you might not join up is fraudulent and shows a deep immaturity.

Be prepared for denial, scorn, ridicule, and outright opposition from family and friends. I can't tell you how many young men and women I have counseled who have decided not to follow their religious vocations b/c family and friends thought it was a waste of their lives. It's sad to say, but families are often the primary source of opposition. The potential loss of grandchildren is a deep sorrow for many moms and dads. Be ready to hear about it.

Questions to ask yourself

What is it precisely that makes me think I have a religious vocation?

What gifts do I have that point me to this end?

Can I live continent chaste celibacy for the rest of my life?

Can I be completely dependent on this group of men/women for all my physical needs? For most, if not all, of my emotional and spiritual needs?

Am I willing to work in order to provide resources for my Order/community? Even if my work seems to be more difficult, demanding, time-consuming, etc. than any other member of the community?

Am I willing to surrender my plans for my life and rely on my religious superiors to use my gifts for the mission of the Order? In other words, can I be obedient. . .even and especially when I think my superiors are cracked?

Am I willing to go where I am needed? Anywhere in the world?

Can I listen to those who disagree with me in the community and still live in fraternity? (A hard one!)

Am I willing join the Order/community and learn what I need to learn to be a good friar, monk, or nun? Or, do I see my admission as an opportunity to "straighten these guys out"?

How do I understand "failure" in religious life? I mean, how do I see and cope with brothers/sisters who do not seem to be doing what they vowed to do as religious?

What would count as success for me as a religious? Failure?

How patient am I with others as they grow in holiness? With myself?

I can personally attest to having "failed" to answer just about every single one of these before I became a Dominican. I was extremely fortunate to fall in with a community that has a high tolerance for friars who need to fumble around and start over. In the four years before I took solemn vows, there were three times when I had decided to leave the Order and a few more times when the prospects of becoming an "OP" didn't look too good. I hung on. They hung on. And here I am. For better or worse. Here I am.

2016 Add: Many religious congregations and diocesan presbyterates are experiencing serious generational conflicts between their Baby Boom age priests and younger priests. The principal conflict seems to be over how to read and implement VC2 in the parish. Baby Boomer priests tend to be more "pastoral" and less interested in "following the rules" in theology and liturgy. They see the younger guys as rigid, institutional, and too focused on "being right." The younger priests tend to be more interested in thinking with the long-tradition of the Church and usually work hard to celebrate the sacraments according to the rubrics. They see the Baby Boomer priests as Protestant wanna-be's. These are all unhelpful stereotypes, but they persist. 

If you are thinking about the priesthood and religious life, be prepared to run into some deeply divided communities and presbyterates. Don't let these divisions dissuade you from answering God's call. This is nothing new in the Church. It's just part of being human.

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12th Sunday OT: Audio Link

Audio Link for my homily, "You are who you say He is."

Preached at Our Lady of the Rosary in NOLA June 19, 2016.

N.B. If you listen to this homily, please leave me some feedback on my delivery, i.e., pacing, pronunciation, etc. This felt weird while I was preaching it (?).
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You are who you say he is. . .(AUDIO LINK added)

Audio Link

12th Sunday OT 2016
Fr. Philip Neri Powell, OP
Our Lady of the Rosary, NOLA

Deny yourself. Take up your cross. Follow Christ. If you will save your life for heaven, you will lose your life for Christ on earth. But if you seek to spare yourself suffering, trial, and persecution while you're alive, you'll just end up losing your eternal life. The choice couldn't be any clearer, or any more depressing. To follow Christ, it seems, is to live a life of self-sacrifice and self-denial; grimly determined to slog through this valley of tears, hoping and praying that our lives after this one will be better. The most we can hope for while trapped in this mortal coil is that we'll be given the chance to die a martyr's death and escape a long sentence in purgatory. Deny yourself. Take up your cross. And follow Christ to your execution in the Valley of Skulls. Of course, what this dreary picture leaves out is the daily reward of following Christ: the peace that comes from detaching ourselves from the weight of impermanent things; the joy that comes from forgiving and being forgiven; the knowledge that our love for others is perfecting God's love in us. It leaves out the part where self-sacrifice and self-denial are our ways of offering God praise, of giving Him thanks. It forgets to ask, “Who do you say that you are?”

Paul starts us on the way to an answer. Addressing the Galatians, he writes, “Through faith you are all children of God in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ.” Who do we say that we are? Let's change Paul's declaration up a bit: “Through faith we are all children of God in Christ Jesus. For all of us who were baptized into Christ have clothed ourselves with Christ.” Who do we say that we are? Children of God in Christ. Dead, buried, and raised with Christ in baptism. We have put on Christ, been clothed with Christ. We belong to Christ. So, when we deny ourselves, we only give away that which is no longer ours to keep. When we take up a cross, it is Christ's cross that we lift up. When we follow after him, it is not our lives that we are spending but his. What is truly dreary, truly dismal is living a life ordered toward the things of this world, the things that will pass away, that will inevitably abandon us. What's truly depressing is spending your life staring at an end where nothing begins, where your only hope is that after you die someone might remember you. Is that who you are? Who you will be? A memory—fond or not—just a memory?

How do we get to the best answer to the question of who we are? We can start with the questions Jesus asks his disciples. First, he wants to know who the crowds say that he is. They answer. Then, he turns to his friends and students and asks them, “But who do you say that I am?” Peter answers for the disciples. Note that Jesus first asks about the crowds, then he directly questions his friends. What do the disciples know about Jesus that the crowds do not? This is exactly what Jesus wants them to recognize and confess. They know who he is, and those in the crowds do not. Knowing who Jesus truly is means knowing what his purpose is, what he is here to be and do. The crowds think that Jesus is a just another prophet, like Elijah or John the Baptist. So, at most, those in the crowds will see a miracle or two; maybe two or three of them will be healed. But b/c the disciples know and confess Jesus' identity as the Christ of God, they belong to Christ; they are Abraham’s descendants; and “heirs according to the promise.” The best way to answer the question of who we are is to correctly answer the question: who do you say that Jesus is? Who you say Jesus is is who you are.

And if you say that Jesus is the Christ, then you will deny yourself, take up your cross daily, and follow him. If you will save your life for heaven, you will lose your life for Christ on earth. But if you seek to spare yourself suffering, trial, and persecution by denying Christ while you're alive, you'll just end up losing your eternal life. The reason for this is simple: you belong to Christ. We all belong to Christ. And belonging to Christ has consequences. As heirs to the promise, we have our own promises to keep. To seek holiness through self-sacrifice and self-denial. To bear witness to the mercy we've received from God. To forgive those who have sinned against us. To enthrone the Holy Spirit in the tabernacles of our hearts and surrender all of our gifts to His service. None of these promises is easy to fulfill. But they are all the more difficult to keep if we shy away from confessing that Jesus is the Christ, if we persist in following the crowds and making him into a latter-day prophet, or a social reformer, or a political revolutionary. He showed us the way to eternal life on his cross—sacrificial love. And it is sacrificial love that will nail each one of us to our own cross. . .if we will follow him; if we deny the Self and all that bloats and rots the Self in this world.

So, who do you say that Jesus is? Do you follow after a Barbie Doll Jesus, changing his designer outfits whenever the whim strikes? Do you say that he was just a religious leader that died in the first century? Some biblical scholars argue that Jesus was really an early second century literary composite of many different prophets. The gospel writers and editors invented Jesus to help the early church in its PR campaign against the Jews and Romans. Or maybe you would say that Jesus was a peace-nik vegetarian hippie prototype with serious Daddy issues? Just remember: whoever you say that Jesus is tells you who you are. And what you have promised to do with your life. And what you will be after you are gone. Our Lord isn't a Barbie Doll or a literary composite. And following him isn't always a parade. He tells the disciples what will happen to him: “The Son of Man must suffer greatly and be rejected by the [religious leaders] and be killed and on the third day be raised.” If they follow him, they can expect the same. And so can we. Knowing this, expecting this: who do you say that Jesus is? Not just “who is Jesus to you” but who is he really, truly? If he is the Christ, deny yourself, take up your cross, and follow him. Daily. Daily, seek to spend your life living as a child of God clothed with Christ. You belong to Christ. You are Abraham’s descendants, and you are heirs according to the promise.

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Worry Not!

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

Jesus tells us that we cannot serve two masters b/c a servant divided in half is no servant at all. Like the child Solomon would split in half to share btw the bickering mothers, a servant with divided loyalties is dead to both masters. So, we either serve God, or we serve Mammon. Never both. We know what happens to us when we set aside the gods of worry and commit ourselves to serving God alone: done sincerely and habitually, a peace that passes all understanding settles into our bones, and we get as close to Happiness as we can while body and soul remain together. But what happens when we choose Mammon? What happens when we dedicate our time, talent, and treasure to the worldly ambitions of Worry? If serving the Prince of Peace brings us peace, then serving the unclean spirit of Worry brings. . .more Worry. More anxiety. Deeper and darker spiritual war. Serving God means serving others in His name, for His glory. Serving Mammon means serving Self, even if, and especially when, serving Self is self-destructive. Can any one of us add a year, a day, an hour to our lives by worrying? “If God so clothes the grass of the field [. . .] will he not much more provide for you, O you of little faith?” 

What's faith got to do with worry? The human brain is nature's most powerful pattern-seeking and pattern-making machines. We take in massive amounts of sensory data and in milliseconds turn it all into a coherent, accurate depiction of the world. Second only to the power of the human intellect is the power of the human will. As we take in billions and billions of pieces of sensory data, and as the brain churns away at building an accurate picture of our world, the will is struggling to decide What To Do About All of This. How do I react? What can I change? Is this dangerous? Is that safe? Left to itself the will will always act to preserve the body, and if that means scaring the snot out of us, so be it. But living in a constant state of life-preserving fear threatens our spiritual lives. We come to believe—falsely—that by will alone we can change that over which we have no control. Faith is the willful act of trusting in God. We set our hearts and minds firmly on the way to eternity, training ourselves to see and hear this world as a passage through to God, back to God. Worry then becomes all about not trusting that God's will and care is sufficient for today. Worry is all about the lie that I am my own god; that I am my own Master. 

And, as Jesus says, we cannot serve two masters. I serve God, or I serve Myself. I live eternally in peace, or I die daily in worry. I place everything I am and have into His hands for His use, or I snatch it all for myself and desperately try to control the uncontrollable. Is there a concrete way to surrender to God? A way to open my hands and let it all fall into His lap? There are many. Here's just one, perhaps the best one: look at your world, your life, everything—family, friends, co-workers, possessions, everything, and consciously, purposefully name it all “Gift.” Nothing and no one is mine by right. Nothing and no one is mine by merit. Everything and everyone is to me and for me a God-given gift. As gifts, everything and everyone comes into my life gratuitously. Without condition or guarantee. Bless it all by naming everyone and everything with its true name: Gift. Food, clothing, job, spouse, education, talent, time, treasure, life itself, everything is a gift. Serve the Gift-giver by becoming His gift to others. Our heavenly Father knows what we need. Seek and serve His kingdom and His righteousness first. And everything you need will be given to you.

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Spend your treasures

11th Week OT (F)

Fr. Philip Neri Powell, OP

St. Albert the Great Priory

Noting the ever-present threat of moths and decay and thieves, Jesus advises his disciples to avoid storing their treasures here on earth. Even well-loved prizes and keepsakes are subject to the wear and tear of gravity, greed, and the occasional, hungry bug. Of course, the question here isn't really about where we ought to store our treasures. By highlighting the possibilities for storing our treasures, Jesus indirectly dares us to question the nature of what it is that we treasure. In other words, by advising us to store up our treasures in heaven and not on earth, Jesus is telling us that anything we could store on earth cannot be a treasure. A true treasure, that which is permanently valuable, cannot be eaten, stolen, or lost to rot, and anything we can lock in a box, hide under a floorboard, or pack into a freezer bag can disappear, will disappear, eventually. What sort of treasure cannot, will not fall apart over time or diminish in value if given away? In fact, what sort of treasure increases in value for you the more you give it away? The only kind of treasure that can be stored in heaven: the favor of God when we follow His Christ in preaching and teaching the Good News, and serving the least of His people. What the Church keeps, we lose; what we spend, we have. 

As creatures intimately bound to the material world, as embodied souls thoroughly subject to space and time and gravity and all those other terribly inconvenient physical realities, it is sometimes difficult, more than difficult at times, to move our thinking and doing beyond the immediate and the proximate and to think and do in terms of the infinite and the eternal. For Christians, still bound to the material world though not of it, our thinking and doing is best focused on The End of Things and the holy pretense of thinking and doing as if The End were here already. What difference does it make to our plans, our investments, our projects if we fake the End Time? Does that sound dishonest? Well, it's what we are supposed to be doing—faking the End Times, that is, living now as if the End were here. Not running around screaming and hoarding food and water but rather setting up our lives as if God's justice already prevails, as if Christ ruled here and now every heart and mind, as if the new heavens and the new earth were set resolutely into their places and were just waiting for us to arrive. 

Living “as if” in this way doesn't mean that we believe the Kingdom of Heaven is some sort of material paradise destined to be manifested by the work of our hands! No. Living “as if” our treasure were storable only in heaven and never on earth means living in full and glorious knowledge that our Lord has won his victory over death and that everything we do is motivated by the living hope that his death and resurrection reveal to us. That's the light that dispels the darkness: the living hope, the daily hope, the hope moment by moment, knowing that God's promises have been fulfilled. Our task—bound to the world but not of it—is to keep the Word, store the Word by freely giving it away; to store up our heavenly treasure by going on a wild spending spree. The more we spend, the more we save!

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Returned to NOLA

I have returned to NOLA after visiting The Squirrels. . .

Upon my return I discovered several packages sent from the Wish List! 

A couple had no invoices, so I don't know who sent them. However, I pray for my Benefactors every day and God knows who you are.

Thanks to Evandro M. for the McCabe book. . .I will be using a couple of chapters of this book for my homiletics class this coming semester.

And thanks to Dr. Becky for the acrylic varnish. . .one can never have too much varnish, I discovered.

And thanks to Suzanne S. for the messenger bag. . .I am now a Hipster Friar!

I rec'd a copy of Troy Jollimore's new volume of poetry. . .no name on the invoice. It looks like it may have been sent directly from the publisher. . .odd.

Mendicant thanks to all!

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How you feel about it is irrelevant. .. .

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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Getting Right with Jesus

NB. Squirrels are keeping me busy. . .

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

Many, many years ago, a good decade before I entered the Church, I traveled to Mobile, AL with two college friends to celebrate Madri Gras. Our first night out took us into the street revelry of the Central Business District. Mingled in with the drunks, the streakers, the homeless, and lots of broke college kids were small groups of Protestants handing out pamphlets. Without much luck these folks tried to persuade the party people of Mobile's Madri Gras to abandon their iniquity and repent. One particularly scary looking fellow had drawn a crowd with his fire and brimstone preaching. He stood on a milk crate and waved a hand-written placard that read, “You Had Better Get RIGHT With Jesus!” My friends and I—all raised Baptist—chuckled at this knucklehead b/c we had long ago given up such fundamentalist nonsense. But the preacher's warning became a catchphrase for us for the next year or so. Anytime one of us did something wrong, we'd shout in our best Baptist preacher's voice, “You'd better get RIGHT with Jesus!” Jesus himself tells us, “getting right” with him surpasses “getting it right” in the Law. 

All of the gospel readings this week have provided us with the chance to examine the relationship btw the Old and New Covenants. From Day One, the Church has taught that the New Covenant in Christ fulfills all of the promises made by the Father in the Old Covenant. The Mosaic Law is fulfilled in the Law of Charity. The prophecies are fulfilled by the birth, life, death, and resurrection of the Christ. But what does this mean for us? What is the fundamental difference btw the Old and New Covenants, the difference that brings us to righteousness? In his 1993 encyclical, Veritas splendor, John Paul II, writes, “. . .it is through faith in Christ that we have been made righteous: the 'righteousness' which the Law demands, but is unable to give, is found by every believer to be revealed and granted by the Lord Jesus”(23). The Old Covenant revealed righteousness, made the need for a right relationship with God known, but it could not establish that right relationship. Where laws, animal sacrifices, and purity codes failed to make us right with God, Christ Jesus not only succeeded in making righteousness possible, he actually makes us righteous by our faith in him. Christ achieves in us all that he makes possible for us. 

To his disciples, Jesus issues this dire warning: “. . .unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the Kingdom of heaven.” The righteousness of the scribes and the Pharisees is based on the Old Covenant; it is revealed but not made. Our righteousness must go deeper than just doing the good works that might create a relationship btw the Divine Lawgiver and a Law Abiding Believer. Our rightness with God must surpass the mere possibilities of the Law and be established by faith in the One who fulfills the Law. In other words, trying to get right with God under the Law was a risky gamble—might work, might not. Getting right with God through Christ is a guaranteed win, every single time, a win. Why? Because in Christ, every promise of the Law and the prophets has been made good. Nothing has been left to chance. “Getting right with Jesus” surpasses “getting right with the Law” b/c Jesus has already fulfilled all of the requirements of the Law for us! Therefore, invest the wealth of your faith, your invaluable trust in Christ Jesus. In him is found and established for us the righteousness that frees us from death forever.

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