He is Three in One

NB. Deacon is preaching tonight, so here's one from 2013.

Most Holy Trinity
Fr. Philip Neri Powell, OP
OLR, NOLA

If we were to wonder about the fundamental difference between scientists and believers, we could say that scientists work to expose the mysteries of the universe by use of reason alone, while believers—Christian believers—work along side mystery in reason and wonder to expose themselves to God and His handiwork. Scientists hope to learn more about the universe for the sheer delight of gaining practical knowledge. Believers hope to learn more about creation so that their joy may be complete by growing closer to their Creator. The fundamental difference btw science and faith hinges on mystery. For science, a mystery is a problem is to be solved. For faith, mystery is a truth not yet revealed. What we share with science is the alluring power of Not Yet, the seduction of knowing just enough to keep us motivated to learn more. When Jesus says, “I have much more to tell you, but you cannot bear it now,” scientists hear a challenge but believers hear a promise. The promise of the coming of the Holy Spirit is fulfilled at Pentecost. And with the coming of the Holy Spirit, God reveals the central mystery of the faith: He is Three in One.

How to describe this essential mystery? We could say that the Trinity is like a single drop of water in three forms: fluid, frozen, vaporous. But the Trinity is Three in One simultaneously, while a drop of water cannot be fluid, frozen, and vaporous all at the same time. We could say that the Trinity is like a woman who is simultaneously a mother, an aunt, and a sister. But the Trinity is Three in One absolutely, relative only to one another, while a woman is a mother, an aunt, and a sister only in relation to her children, her nieces, and her siblings. We could say that the Trinity is like a person with three jobs: Creator, Redeemer, and Sanctifier. The Father creates; the Son redeems; and the Spirit sanctifies. That's not wrong as such but if the Three are One then all Three must each be Creator, Redeemer, and Sanctifier. You begin to see the problem, right? How do we describe what is essentially unsayable, indescribable? We know that God is Three Persons in One Divinity, but how do we make sense of this mystery? We wait. Jesus says, “I have much more to tell you, but you cannot bear it now. . .” He doesn't say that we can never bear all that he has to tell us; we just can't bear all the truth right now. So, we wait and trust and hold ourselves in hope that the fullness of this mystery will be revealed when we are finally perfected.

What do we do in the meantime? Between knowing the little that we know and knowing the whole truth, what do we do? Jesus reassures us, “. . .when he comes, the Spirit of truth, he will guide you to all truth.” If the Spirit of Truth comes to guides us, then we must make our ready to be guided. And how do we do that? Writing to the Romans, Paul, teaches: “. . .we boast in hope of the glory of God. Not only that, but we even boast of our afflictions, knowing that affliction produces endurance, and endurance, proven character, and proven character, hope, and hope does not disappoint. . .” As followers of Christ, we boast about both our blessings and our afflictions. We boast of our blessings to show the world the mercy of God. We boast of our afflictions to produce endurance, character, and hope. What we do btw imperfect and perfect knowing is live our lives in that sure knowledge that “the love of God has been poured out into our hearts through the Holy Spirit. . .” When our imperfect knowledge of God's mysteries fails us, love never will b/c God is love and He never fails. And that is the definition of hope: knowing that God never fails. He never fails to provide, to forgive, to honor His promises. We prepare ourselves to be guided by the Spirit by hoping, by accepting the truth that God will not/cannot fail us.

If we accept this truth and live this truth, then we are living with God who is Three in One. We are living trinitarian lives. Since the first century of the Church, our ancestors made a distinction btw the theological Trinity and the economic Trinity. The theological Trinity is the Trinity as He knows and understands Himself. Reason alone cannot help us know or understand God as He knows and understands Himself. So, how do we know anything at all about the Trinity? Since all of creation abides in God, and we live and move and have our being in God, we can look to creation and see the Trinity's presence there. The Trinity works in creation, works through His creatures to reveal His truest nature. This is the economic Trinity. When we love forgive, provide, bless, create, trust, sacrifice, and bear witness to Christ, we manifest—imperfectly, of course—we manifest the Blessed Trinity. Each one of us is a sliver of the mystery that is the Trinity working in creation. Each one of us reveals how we are the Father's favored child, the Son's brother or sister, the Spirit's student and servant. Each one of us is a piece of God's peace, His assurance that all is well, that everything will always be well with Him. 

And we know that all will be well with Him b/c, as the Catechism teaches us, “The ultimate end of the whole divine economy is the entry of God's creatures into the perfect unity of the Blessed Trinity” (n. 260). The whole point of God's cosmic plan of salvation is to bring us to Him to live perfectly united in Him. Do we need a scientific understanding of the divine mysteries to be perfect? No. Besides, science cannot perfect us. Do we need to work along side the divine mysteries in wonder and reason in order to be made perfect? Yes. B/c we cannot be made perfect, we cannot be brought to God w/o our consent and help. Mysteries of the faith—like the Trinity, the Incarnation, the Resurrection—are all revealed truths that we do not yet fully understand. We know that God is Three Persons in One Divine Being. We know that Christ is fully human, fully divine. We know that Christ was raised from his tomb body and soul. And we even have some inkling of what these mysteries mean to our daily lives as followers of Christ. What we don't yet know, what we cannot yet bear, is the weight, the fullness of these truths completely revealed. For that we must wait to see God face-to-face. And to see Him face-to-face, we must submit to the guidance of the Holy Spirit.

The Holy Spirit urges us to live trinitarian lives. We read in the Catechism: “Everyone who glorifies the Father does so through the Son in the Holy Spirit; everyone who follows Christ does so because the Father draws him and the Spirit moves him” (n. 259). Open yourself to being drawn by the Father to follow Christ. Open yourself to being moved by the Spirit to follow Christ. Follow Christ—wholly abandoned to him—and you will find yourself working along side the mysteries of faith in wonder and reason, opening your heart and mind to all that God has to show you. When Jesus says, “I have much more to tell you, but you cannot bear it now,” scientists hear a daring challenge but believers hear a loving promise. Christ promises to make us strong enough, whole enough, beautiful enough to bear up under every truth, all truth, fully revealed and wondrously arrayed. And because of this promise “we boast in hope of the glory of God.” 

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He destroyed death

 

Charles Lwanga & Companions

Fr. Philip Neri Powell, OP

St Dominic Priory, NOLA

Jesus quotes his Father speaking to Moses, “I am the God of Abraham, Isaac, Jacob,” explaining to the Sadducees, who deny the resurrection, “He is not God of the dead but of the living.” Jesus is pointing out to the Sadducees that our call to holiness (how we live apart in this world) is “not according to our works but according to [God's] own design.” So, he asks them, “Are you not misled because you do not know the Scriptures or the power of God?” The answer, of course, is Yes, they are misled. But how? Paul helps us here by reminding Timothy that God, “did not give us a spirit of cowardice...” Most English translations render δειλία as “fear” or “timidity.” Opposed to fear, timidity, cowardice is the spirit of power, love, and self-control. These gifts are best used in the service of bearing witness, of giving testimony to the truth that God has “saved us and called us to a holy life.” The living God, the God of the living, calls us to holy life of boldness, love, prudence, and power. Knowing that the resurrection awaits us only reinforces our supernatural desire to bear witness to the mercy of God in this world. The Sadducees (both ancient and modern) see this world as the end, the only world we need worry about. They are misled. We know that Christ “destroyed death and brought life and immortality to light through the Gospel.” As preachers and teachers of the Gospel, we are vowed to proclaim over and over and over again, “He is not God of the dead but of the living!”

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The Spirit is the soul of the Church

 AUDIO FILE

Pentecost Sunday 2020

Fr. Philip Neri Powell, OP

OLR, NOLA

Each one of us here is a body and a rational soul. A human person. All of us together make up one Body, the Church. Just as each one of us is a body and the soul, so the Body the Church has a soul – the Holy Spirit. The job of the rational soul is to animate the human body, give it life, direction, purpose; imbue it with intelligence, will, and creativity. Just so, the Holy Spirit animates the Body of the Church, gifting us with wisdom, knowledge, fortitude, piety, understanding, counsel, and fear of the Lord. Each one of us received these gifts at our confirmation and the Church received them all at Pentecost. And receives them still. While the disciples hide in fear, trembling, crying, mourning the death of Jesus, the Holy Spirit breaks through their despair with wind and fire and sets them ablaze with a supernatural mission – to out into the world and teach and preach the Good News of Christ Jesus. That same Holy Spirit abides with us even now, energizing the Body of Christ, the Church, to do all that he has commanded us to do. Therefore, “brothers and sisters: No one can say, 'Jesus is Lord,' except by the Holy Spirit.” If Jesus is your Lord, do as he commands.

Doing what Jesus commands us to do is no easy thing. We all know this b/c we have all failed at some point and will probably fail again. But doing what he commands is how we grow in our friendship with the Lord. It's how we accomplish our holiness and bring others to Christ. Every human failure starts with a profound failure to understand a fundamental truth about our who we are as Children of the Father. As Children of the Father, adopted sons and daughters, we are persistently and unavoidably always in the presence of the Holy Spirit. Nothing we say, do, feel, or think is ever not said, done, felt, or thought w/o the presence of the Holy Spirit. Jesus promised the disciples that at his ascension into heaven he would send to them (and us) an Advocate, a spiritual guide who will be with us always. When we move to do as Jesus commands to move we do so fully in the presence of the love that the Father and Son have for one another. In the presence of the Holy Spirit. If you try to move w/o the Spirit, if you try to speak, think, or feel w/o the guidance of the Holy Spirit, you fail. In essence, you are the pinky toe trying to walk w/o the foot. The foot trying to run w/o the ankle. The ankle trying to jog w/o the shin. You are trying to succeed w/o the very source of Success Himself.

So, if we are always in the presence of the Holy Spirit, how can we ever fail? Good question. The Holy Spirit is with us always. No question about this. However, we are not always with the Holy Spirit. Here's an analogy: the local radio station is pumping out music whether you are listening or not; whether you are tuned in properly or not. The airwaves are filled with TOP40, rap, country, classical, talk, but you can't hear any of it b/c your receiver is off. The Holy Spirit is pumping out Divine Love 24/7. He never stops. He never pauses. So, the question is: are you tuned it? Is your Holy Spirit receiver properly tuned? If you are in a state of sin, then the answer is no. If you aren't praying for the Father's will to be done in your life, the answer is no. If you aren't following Christ's command to love and forgive and accomplish great things in his name, the answer is no. If you are allowing the spirits of this world – rebellion, hatred, vengeance, lust, greed, wrath – if you are allowing these malignant spirits to rule your heart, the answer is no. The Holy Spirit will be with you and me always. But will you and I always be with the Holy Spirit? 

 

How do we guarantee that we are always with the Holy Spirit? How do we make sure that our Holy Spirit receiver is always properly tuned? Immerse yourself in prayer. Always and everywhere give God thanks for everything you have and everything you are. Never cease offering Him praise and thanksgiving. Grow in holiness by looking to the saints for examples of how to grow apart from this world and closer to Christ. Surrender your heart and mind – your whole person – to the will of the Father, and seek His guidance in everything you say and do. Ask for what you need and wait on His grace. Never forget that you are a citizen of the Kingdom, an heir to a divine inheritance. You do not belong to this world. Death is nothing to fear b/c death for you and me is beaten. Christ's victory is our victory, and the war is won. And lest we take pride in this victory, remember: it was won for us not by us. Our gratitude in sharing in this victory is the measure of our humility. Lastly, know that the Holy Spirit gives each one of us everything we need to remain faithful and true. “No one can say, 'Jesus is Lord,' except by the Holy Spirit.” Jesus is Lord! Make it so.

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Don't just stand there looking at the sky!

Audio File

The Ascension of the Lord

Fr. Philip Neri Powell, OP

OLR, NOLA

Right before their eyes “as they were looking on, [Jesus] was lifted up, and a cloud took him from their sight.” Place yourself in this scene. You're just standing there with your friends, listening to your teacher lecture. He's repeating some of the same stuff he's said a thousand times before. You have absolutely no idea what he's talking about. One of your more impatient classmates asks Jesus if and when he plans on restoring the kingdom of Israel. Ah! Finally, a real question! Time to get this revolution started! Then Jesus starts taking about times and seasons and the Holy Spirit and Jerusalem and being his witnesses all over the world. And just as your eyes are about to glaze over. . .WHOOSH!. . .he flies up into the sky in a cloud, disappearing from sight. Like everyone else who sees this, you're standing with your mouth open, wondering what just happened. Then two guys dressed in white show up and ask, “Why are you standing there looking at the sky?” Why are we standing here looking at the sky!? Um, b/c our teacher just got kidnapped by a cloud? Here's another question just for us: why do the guys in white ask the stunned disciples why they are looking up at the sky?

Had the disciples been paying attention to Jesus' answer to the question about restoring the kingdom of Israel. . .had they been paying attention for the three years they were with him. . .they would not have been at all shocked by his ascension into the clouds. Not only would they not have been shocked, they would've been expecting it. And they would've watched his rise for a second or two and then waited for the coming of the Holy Spirit so that their work could begin. Before he disappeared into the sky, Jesus had instructed his students, “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.” That's pretty clear. Make disciples. Baptize them. Teach them my commandments. Not all that complicated really. So, why the hesitation? Notice how the disciples approached Jesus that day on the mountain in Galilee, “When they saw [Jesus], they worshiped, but they doubted.” They offer him due praise and adoration, but they also doubt him. How do they both worship Jesus and doubt him at the same time? The answer to that question tells us why they are standing there looking at the sky.

Seeing your teacher and friend kidnapped by a cloud is pretty amazing. It's worth a gawk or two. But when you think back to the work he's given you to do – make disciples, baptize them, teach them his commandments – his sudden disappearance is a little traumatic. He's leaving us with all this work! All that doubt that you felt comes roaring back and you start to wonder if you can really finish all that he's given you to finish. Even before he charged you with making disciples and teaching them his commandments, you knew that he would going away. Not how exactly but that he would be. So, you do what comes naturally: you worship the Son of God as you should but you also feel the pressure of uncertainty, the heavy burden of not-knowing whether or not you can do all that he asks of you. In the drama of his ascension, you forget that he said, “And behold, I am with you always, until the end of the age.” Then two guys dressed in white show up and ask you why you're standing there looking at the sky. You answer, “I'm mourning. I'm wondering where to go from here, how to get started on all I have to do.” And there's another week to wait before the Answer comes in fire and wind.

Right before Jesus gives them the Great Commission, the disciples worship their teacher. They give him thanks and praise for his presence among them. But under their adoration is a shadow of doubt, just a hint of uncertainty and fear. Can we go on without him? How do we follow him if he's gone? What's happens to us once he leaves? All of them are disciples. All of them are baptized. All of them are well-educated in his commandments. Yet, they doubt. These men and women are not fairy tale heroes. They are not mythical figures that embody archetypal truths. They are men and women. Mothers, fathers, sons and daughters. Real flesh and blood folks. Jesus doesn't teach them fables to guide them through life's hard choices. He doesn't offer them sage advice or moral lessons. In word and deed, he reveals to them the purpose and plan of his Father. He brings them into the history of salvation and makes them participants, players in his Father's program of redemption. Of course they doubt! What ordinary person wouldn't doubt, knowing that he or she is cast as an agent in the rescue of Creation from sin and death? The Holy Spirit has not yet come to them, so their worship and doubt is perfectly ordinary.

Ask yourself: am I standing around looking at the sky? Do I understand my commission from Christ solely in terms of waiting and watching for his return? If so, then your doubt has won out over your zeal for witness; that is, if we still think of our faith as a life lived watching the sky instead of as a means of bringing others to Christ, then we are failing to carry out Our Lord's commission. Jesus says, “Make disciples. Baptize them. Teach them my commandments.” That's our fundamental task. Whatever else we may be doing as his followers, whatever else we may think is necessary for our growth in holiness, our job description as Christians is crystal clear. And yes, even as we carry out Christ's commission, we will doubt. We will be afraid. We'll fall and get back up. We'll fuss and fight with one another over big questions and small. But when our lives together as brothers and sisters in Christ become an elaborate picnic of standing around looking up into the sky, we must immediately remember Christ's words to his friends, “I am with you always, until the end of the age.” Why are we staring at the sky looking for Christ? He is with us always.

Jesus' ascension directly challenges the disciples and us to think hard about how we are spending our time and energy as followers of Christ. There is a heaven. And we are made and remade to spend eternity there. There is a time and place to build an interior castle, to wander around in our own souls, seeking the presence of God. We should ponder the divine mysteries, explore our vocations – run after all the things of heaven! But none of these is an end in itself, none of these is our charge. We are disciples. Baptized and well-educated in the commandments of Christ. We are still here b/c there are still some out there who have not heard God's freely offered mercy to sinners. There are still some out there who have not seen God's love at work in the world. They've not seen me or you following Christ. Do they see us standing around looking up at the sky? Wondering what could possibly be so fascinating about a cloud? Make sure they see you and hear you doing Christ's work and speaking his word. That's the only reason any of us are still here.

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Insanely guilty?

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

If Nietzsche were to serve as the Church's defense attorney at the Last Judgment, he would argue that we be found “not guilty by reason of insanity.” He had no love for the Church, finding us to be “irrational, self-deceived, repressed, and arrogant...” He had even less use for Christian morality, describing it as “pettily reactionary and positively fatal to life…” Before the bench of the judge of this world, we have an Advocate, an intercessor, one who pleas on our behalf. Nietzsche would argue our insanity and ask that we be found not guilty because of it; our true Advocate knows we are guilty and makes no excuses. Our true Advocate knows our crimes better than we do because he became those very crimes for us. He can do more than merely show evidence of our sins, he can give personal testimony to them. He became sin for us, so that sin might be put to death and we might have eternal life. He knows we are guilty and loves us anyway. He loves us all the way to his cross, and he is with us as we approach ours. The Good News is that we never again have to be anything or anyone less than Christ. We are free. And we are free because we have been freed by the mercy of the One Who sits in judgment.

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Infecting the World

Audio File

6^th Sunday of Easter

Fr. Philip Neri Powell, OP

OLR, NOLA

The spirit of this world cannot accept the Truth b/c it does not see or know the Father. The worldly spirit does not see or know the Father b/c it rejected His Christ. Those who belong to the world are orphans. They have no mother or father. No home. No place to be at peace. They call this world their home, but the world is home to no one. It lives and moves, serving its own agenda, eating alive anyone who makes it their god. You see, the world isn't a person or a place; it's a spirit, the living principle of rebellion and disease, the anti-Christ – the opposite of Christ. For us, Christ lived and died in love so that we might be made heirs to the Father's kingdom in the Spirit, so that we might dwell in the Spirit of Truth and find eternal life. The world offers false promises, and baits us with the temptation of becoming gods without God. Christ frees us from sin and death, making us orphans of the world but not orphans in the world. When we abide in the Spirit of Truth, dwelling fully in the love of the Father and Son for one another, we come to know the freedom of the children of God. That freedom compels us – in word and deed – to bear witness to Christ and his works.

Now, we might be tempted to rest on our laurels and just wait out the end of the world. We might be tempted to sit pretty atop our pillar of righteousness and watch the world burn. We could say to the world, “We got ours. If you want yours. . .come to us.” This attitude is a recipe for pride. Christ did not command us to find our salvation in him and then sit back and wait for others to make their way to us hat-in-hand. His command – “Go out to all the world” – is unambiguous and final. There is no rest for us if we will be obedient to our Lord and remain in his love. Divine Love is diffusive by nature; that is, what Love is spreads around to all as a matter of Who Love Is. Our salvation through Christ is not a secret. It's not a treasure to be hoarded. It's not a priceless commodity to be dribbled out only to the truly deserving. We are left in this world as children of the Father so that we might be the living lights of His boundless mercy and love. We are not here to survive. We're here to thrive – to thrive as vocal, active, unrelenting witnesses to the power of the Father's offer of forgiveness to all sinners. Anyone who hears should hear. Anyone who sees should see. Our job is make sure that those who are of this world see and hear – from us – all that they need to come to the Christ.

Through the centuries, as followers of Christ, we have come up with dozens of ways of teaching and preaching the Gospel. We invented universities. Hospitals. Hospices. Orphanages. Schools. Religious orders. Catholic priests, religious, and laymen built the foundations of modern science and medicine. The 16^th century Dominican friars of Salamanca laid the legal groundwork for what we call “universal human rights.” The ways and means we've invented to bear witness to Christ stand under western civilization and give it its bearing toward God. We've accomplished this by being orphans of the world, that is, by submitting ourselves to the spirit of Truth and denying the world our citizenship. This is no easy thing. We know: the world is very much with us. These past three months of epidemic and economic collapse prove this beyond any doubt. However, touched and twisted as we are by the world, our lives are not centered in the world. We are pilgrims making our way through, stopping only occasionally to do the good we are gifted to do. How should we see ourselves as those who have bowed to the Spirit of Truth in Christ?

I'll suggest an image: viruses. We've been flooded with news about viruses lately. One in particular. Whether we've been to med school or not, we've all become amateur experts in virology and epidemiology. Can we see ourselves as viruses in the world? Christian viruses infecting the spirit of the world with the truth of the Gospel? The world certainly treats the Church like a virus at times. Attempts to immunize itself against our influence. Vaccinate itself against our witness. Even isolate itself to prevent further infection. But like all viruses, we are resilient. We keep our basic DNA and adapt to the new defenses. We just keep coming back to testify to the mighty power of God to accomplish great things for His glory. We keep infecting the culture with our works of mercy; with our acts of charity; our unflagging hope in the resurrection; and our absolute trust in the providence of God. The Spirit of Truth who animates our lives in love never tires of revealing the face of the Father to us, and we must never tire of sharing this revelation with the world. So, I'll ask: who have you infected with the virus of Christ? Who have you brought to the field-hospital of the Lord?

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Fear is a reflex

5^th Week of Easter (T)

Fr. Philip Neri Powell, OP

St. Dominic Priory, NOLA

Fear is a reflex. Like jerking away from physical pain. It's job is to protect us from harm. It helps us make split-second decisions that keep us alive. Fear warns us away from danger. It works hard to convince us not to take risks. By nature, fear is irrational. It arrives w/o deliberation and does its work quickly and passes. But we can nurture fear. We can hold onto to it and feed it, giving it longer life and more control. Jesus says, “Do not let your hearts be troubled or afraid.” NB. do not let, do not allow, do not choose to be afraid. Fear is an animal reflex. A thing of the moment. Choosing not to live in fear is a thing of faith and reason, trusting that all things work for the good in God's own time. Jesus says that he leaves his peace with us. His peace is a part of our inheritance as sons of the Father. But that peace is not the peace of this world – security, safety, freedom from want. Christ's peace is the sort of peace that comes with knowing that come what may he has won the war. Not every battle we are called upon to fight in his name. But the war. From all eternity, he is the victor and that victory is ours to enjoy w/o fear.

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No time for a troubled heart

5^th Sunday of Easter

Fr. Philip Neri Powell, OP

OLR, NOLA

“Do not let your hearts be troubled. . .” Easy for him to say, right? He's not suffering through a deadly pandemic. International economic collapse. Political unrest. And the dissolution of western civilization. How can our hearts NOT be troubled? At 7.00 this morning, the JHU COVID-19 tracker reports over 4 million cases of viral infection worldwide. 1.3 million of those in the U.S. The U.S. unemployment rate is higher than it was during the Great Depression. We are seeing spikes in suicide, domestic abuse, alcohol and drug abuse, and psychological trauma caused by isolation and loneliness. Churches have been closed since mid-March and our political culture is poisoned with fear, ignorance, and power-grabbing politicians. If your heart isn't troubled. . .I have to wonder if you're paying attention! Nonetheless, Jesus commands, “Do not let your hearts be troubled.” How, Lord? “You have faith in God; have faith also in me.” When Christ gives us a command, he also gives us the gifts we need to obey. We are never left on our own to flounder and fail. If he says our hearts should be at peace, then we have what we need to make them so.

 

As has been the case for the last 2,000 years, as followers of Christ, we find ourselves straddling two worlds – this world and all its problems AND the world where we truly belong, the Kingdom of God. And as has been the case for the last 2,000 years, as followers of Christ, we are charged with living in this world while never submitting to it. Never allowing ourselves to be assimilated into the powers and principalities that deny the kingship of Christ. We are charged with living in this world as signs of contradiction, as sacraments of the Father's mercy – visible, tangible, working priests and prophets for His kingdom. When we become “too much with the world,” we take on the priorities and principles of the world. We begin to act and think and speak like those who are ruled by the world. We cease to smell like the flock, and we start to stink like the herd. And our hearts become troubled. We lose who we are in Christ and struggle to see the gifts he has freely given us. With these gifts we can be at peace. Despite the troubles of the world, we can choose to be at peace. Jesus says, “Do not let your hearts be troubled.” Do allow your hearts to be troubled. Do not choose to be anxious, worried, upset. Instead, choose to trust in God. Choose to trust in me. 

 

What does this mean? Say, we choose to trust in God and his Christ. Does the corona virus magically disappear? Do we move back into a booming economy? Are all the psychological problems, drug and alcohol abuse, domestic abuse, and political unrest magically resolved? No. Will my mortgage and credit cards be paid off for me? No. Will I be given free medical insurance? No. Then what's the point of trusting in God and His Christ? First, it's what you vowed to do at your baptism. It's what you've been saying you do every time you come to Mass. Every time you say, “Amen.” Second, trust is a loving relationship between persons; it's not an incantation that produces guaranteed results. Much less an incantation that guarantees the results we want. Third, trusting God – having faith – means keeping our eyes firmly glued to our final end, our ultimate goal – eternal life with the Father. Nothing this world can throw us can force our eyes to shift. We can choose to look elsewhere. But we cannot be forced to look elsewhere. And lastly, there is no other viable option for eternal life. Jesus says, “I am the way and the truth and the life. No one comes to the Father except through me.”

So, do not let your hearts be troubled. Troubled hearts do not bear witness. Troubled hearts do not love as they ought. They do not forgive as they ought. Troubled hearts do not work in charity for others, or lay claim to their eternal inheritance. Nor do they produce the good fruits of teaching and preaching the Good News. Troubled hearts belong to the world b/c the world needs troubled hearts to maintain control and power. Troubled hearts seek out false security and safety and believe empty promises of a world perfected by policies and procedures. The heart at peace in Christ doesn't fear disease or disability or death b/c such a heart knows that Christ is always there, always present and in control – come what may. The heart at peace in Christ is calmly settled into the kingdom of the Father and rests confidently in the knowledge that all this too shall pass and be made right in His time. Yes, there is suffering behind us, with us, and ahead of us. But the peaceful Christian heart knows how to suffer well; how to suffer with a divine purpose – for the salvation of others. So, while you suffer, “let yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices.” And believe in the work Christ is doing through you.

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Do you follow?

4^th Week of Easter (T)

Fr. Philip Neri Powell, OP

St Dominic Priory, NOLA

From my lit prof days I can still hear the undergrads whining at me, “Just tell us what the poem means! Just tell us plainly.” I didn't know how to do that. Not b/c poetry is a code to be broken for its hidden meaning. Not b/c I was sworn to secrecy by the Illuminati of Poetry. But b/c poetry is a language you have to live with for a while. Like any language it's learned in immersion. Same goes for the providential will of God. The Pharisees want what my undergrads wanted – a plain-spoken, pre-chewed, easy to digest admission from Jesus that he is the Christ. Had they been immersed in the prophetic language of the Father's providential will they would've known Jesus to be the Messiah. Had they persevered in the tradition – the handed-down wisdom – of the prophets they would've seen his works and heard his words as those of his Father. Somewhere along the way they lost the plot and fell into a darkness and deafness of their own making. We are given a lifetime to immerse ourselves in the words and deeds of the Messiah's language of forgiveness, sacrifice, and love. As dangerous as it is to follow him, it is more dangerous still to follow the blind shepherds who would sell us to the wolves. Christ knows his own. How well do we know and follow him?

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Your choice: life or death?

NB. from 2011. . .

3rd Sunday of Easter
Fr. Philip Neri Powell, OP
St. Joseph's, Ponchatula, LA

“Lord, you will show me the path of life!” A declaration, not a request; not a demand, but an outcry of hope. “[Y]ou will not abandon my soul to the netherworld, nor will you suffer your faithful one to undergo corruption. . .You will show me the path to life, abounding joy in your presence. . .” Who might be consoled by this psalm? Someone who hears temptation whispering. Someone abandoned by family and friends. Someone barely hanging on to their faith. No, that's not right. That someone would be asking for refuge, begging for mercy. “Lord, please, show me the path of life!” Someone who declares faith in God with such vehemence, cries out in hope with such assurance is strong in their faith, confident that God will never forsake His loved ones. Someone who declares, “Lord, you will not abandon my soul. . .” is convicted by truth, and at the same time, sorely tested by the enemies of truth. That someone is Peter preaching to the Sanhedrin. All of the Eleven remaining apostles standing before the lawless men who crucified the Lord. Who gives them such confidence, such zeal? The Risen Lord, the one God raised up, “releasing him from the throes of death, because it was impossible for him to be held by it.” Eleven of Christ's ambassadors to a fallen world are brought to man's justice before the Sanhedrin. There they lay claim to the legacy of the resurrection. Sure of their inheritance, Peter quotes David's declaration, “Lord, you will show us the path of life!” This is our claim, our inheritance as well.

Around the year 100 A.D. an anonymous author writes out a booklet and titles it, The Lord's Teaching Through the Twelve Apostles to the Nations. We refer to it as The Didache. Besides the gospels themselves, this booklet is probably the first written witness we have to the teachings of Christ and the early life of the Church. The guiding principle of the text is found in the opening paragraph: “There are two paths, one of life and one of death; but there is a great difference between the two paths.” The rest of the work is a map for the path of life, a map any 21st century Catholic would immediately recognize: “The path of life, then, is this: First, you shall love God who made you; second, your neighbor as yourself; and all things whatsoever you would not have done to you, do not do to another.” There is a summary of the Beatitudes and instructions on how to give alms. The book's description of the path of death is also easily recognizable. “And the path of death is this: First of all it is evil and full of curse. . .” Then follows a long list of sins, in which we find: “. . .murders, adulteries, . . .fornications, thefts, idolatries, magic arts,. . .false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, . . .not knowing Him that made them, murderers of children, destroyers of the handiwork of God. . .” The path of life is taken by those willing to sacrifice themselves for the benefit of others. The path of death is taken by those determined to sacrifice others for their own benefit. Lord, you will show us the path of life!

 For a couple of the disciples, after the Lord's resurrection, the path of life begins on the road to Emmaus. While walking along the road, the Lord joins his students and reminds them of all he had taught them. He begins with Moses and the prophets and reveals to them his constant presence in scripture. He reminds them that the prophets foretold his suffering and death and his entrance into glory. Once they arrive home, the Lord sits at table with them, blesses the food, breaks open the bread, gives it to them. “With that their eyes were opened and they recognized him. . .” The Lord vanishes the moment their eyes are opened, but they remember his presence, “Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?” Their hearts were burning! In the company of Christ, listening to his words and breaking bread at the table, the disciples were set on fire with the truth that only he can reveal. That truth, the truth that burns but is never consumed, is that the Lord is indeed risen and because he is risen, we too will rise and join him. We will, that is, if we choose the path of life he has blazed for us, mapped out for us. Christ suffered death—he allowed death, “a death he freely accepted”—in order to reveal to us the beauty and goodness of sacrificing self for the benefit of others, the path of life. Knowing this truth, Peter and the other ten apostles stand before the Sanhedrin and the “lawless men” and proclaim a message once sung by King David: “Lord, you will not abandon my soul to the netherworld, nor will you suffer your holy one to see corruption. You have made known to me the paths of life; you will fill me with joy in your presence.”

Living as we do in a cynical and skeptical age, we are constantly tempted to complicate the simple truths of the faith. Some of us are likely tempted to dismiss historical texts like The Didache as examples of naïve, peasant piety; unsophisticated manuals for those who cannot handle nuanced thinking. Life isn't black and white; it's gray, mostly gray and the circumstances we find ourselves in determine truth, goodness, and beauty. The whole idea that the faith can be reduced to two, mutually exclusive paths is dangerously childish and possibly irrational. But if our choices aren't Life or Death, then what are they? What lies between? A living death? Breathing, eating, working, and all the while being dead inside, living for nothing more than serving self? If Peter and the other apostles are able to confront and defeat their enemies while praising God for showing them the path of life, why can't we? Why can't we choose this path, praise God for showing us the path, and then stand firm, resolute on the truth of the faith and bound eternally to the resurrection we are promised? We can. And we do. Each time we love the unloveable, forgive the unforgiveable, show mercy to the unworthy, and give God thanks for doing the same for us, we choose the path of life. And by choosing life, we see more clearly, hear more sharply, and love more abundantly. If you can leave here this morning and say to a spouse or friend, “Were not our hearts burning within us while [Christ] spoke to us on the way and opened the Scriptures to us?”, if you can say that and mean it, then know that God's truth burns within you and then do what the disciples did: make known to others, to everyone what Christ did for you. . .on the cross, out of the tomb, in the breaking of the bread. Tell them, all of them: the Lord showed me the path to life!

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Being witnesses from above

2^nd Week of Easter (T)

Fr. Philip Neri Powell, OP

St Dominic Priory, NOLA

Nicodemus hears Jesus say that all must be “born again” to enter the Kingdom. What Jesus means is “born from above.” Being born from above in water makes each of us a part of the Body. Being born from above in the Spirit gives our Body its end. Nicodemus' misunderstanding prompts Jesus to reveal the purpose of the Church: to bear witness to, to give testimony to the workings of the Spirit over time. Being rational animals, we enjoy the limited gifts of imagination, cognition, and prediction. We enjoy and usually make good use of our gifts to know and understand God's creation, to explore and explain the people and things we can perceive. But the Spirit easily slips passed these gifts, making it difficult to fully grasp what He is doing in us and with us. To know and understand the workings of the Spirit, we must hear the witness of those born from above. Those who have seen Christ raised up and have come to believe in him. These members of the Body – still living and living again – are our memory. Our task now is to live with Christ so truly that we become witnesses from above for those come behind us.

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Are you unbelieving???

2nd Sunday of Easter (Divine Mercy)
Fr. Philip Neri Powell, OP
Our Lady of the Rosary, NOLA

Audio File

What do we know about Thomas? He's one of the Twelve disciples chosen by Christ to serve as apostles. He's called Didymus b/c he has a twin brother. And we know that he is absent on the night that the Risen Lord appears to his apostles. Oh, and we know that despite having lived and died more than 2,000 years ago, he's a thoroughly modern man. What makes him modern? When told by his friends that Jesus—dead and buried for three days—appeared to them, Thomas proclaims a thoroughly modern standard of truth: “Unless I see the mark of the nails in his hands and put my finger into the nailmarks. . .I will not believe.” Modern philosophers and scientists would congratulate Thomas for demanding such a sensible and obviously right-thinking empirical standard for assenting to the truth of a claim. Jesus, on the other hand, isn't impressed. Appearing among his apostles a week later, Jesus allows Thomas to test his empirical standard. Now, Thomas believes. Jesus, far from praising his student's rigid need for proof, says, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.” No one here has seen Jesus as Thomas did. Do we believe? And what difference does it make if we do or do not believe? 

It might seem strange for a Catholic priest to ask a church-full of Christians attending a Sunday Mass whether or not they believe in the Risen Lord. Why would any of us be here if we didn't believe? Let me suggest that there is a difference btw “believing that the Lord is risen” and “believing in the Risen Lord.” Simply believing that the Lord is risen is a matter of assent, saying, “Yes, I believe that” when asked. Believing in the Risen Lord is also a matter of assent—saying, “Yes, I believe that”—but saying Yes to the Risen Lord entails a commitment far more intimate and demanding that merely saying that he is risen. When prompting Thomas to explore his wounds, Jesus says to him, “do not be unbelieving, but believe.” How does Thomas respond? He doesn't say, “I retract my earlier statement of disbelief and now assent to the claim that you are risen.” No. He exclaims, “My Lord and my God!” Believing in the Risen Lord commits us to submitting ourselves to the rule and measure of Christ as the source and summit of all that we are. A church-full of Christians can easily assent to the fact that the Lord is risen w/o ever committing themselves to being ruled by the Risen Lord. Doubt about the mechanics of the resurrection is the smallest obstacle we face when it comes to bending the knee to Christ our King. 

How does Thomas overcome his disbelief? Through Christ's mercy. It is b/c he is merciful that Jesus allows Thomas to satisfy his doubts on his own terms. We know that this is an act of mercy b/c Jesus says to Thomas, “Blessed are those who have not seen and have believed.” Our Lord could've very easily left Thomas stewing in his doubt, left him outside the company of the blessed, and w/o the benefits of genuine belief. Instead, Jesus shows him mercy. Thomas is charged with the sin of disbelief, found guilty, and then pardoned; pardoned for no other reason than for the sake of the Gospel. The Gospel needs Thomas. And Peter and John and James and you and me. So, it is vital that we are not unbelieving but believing, that we are committed—heart, body, mind—to living under the rule and measure of Christ; thinking every thought, speaking every word, doing every deed for the sake of Christ and the spreading of his Good News. What is the Good News of Christ? That God freely offers His abundant mercy to all sinners. With repentance, we receive all that He generosity provides through the once for all sacrifice of His Christ on the cross. His mercy is our freedom from sin and our license to tell the whole world that Christ is Lord and God! 

Not too long after this meeting btw Jesus and Thomas, the apostles find themselves consumed by the Holy Spirit at Pentecost and set upon the world to preach the Good News and accomplish mighty deeds in Christ's name. Luke tells us in Acts that “many signs and wonders were done among the people at the hands of the apostles. . .the people esteemed them. . .more than ever. . .great numbers of men and women, were added to them.” What were these signs and wonders? What exactly were the apostles doing and saying to bring so many to Christ? We know from Acts that the apostles were preaching God's mercy; baptizing those who repented; healing the sick and injured; freeing souls from unclean spirits; teaching the Word and breaking bread in memoriam. They were establishing the Lord's household among those who answered Christ's call to follow him. Why did they do these things? So that all may come to believe that Jesus is the Christ, the Son of God, and that through this belief they may have life in his name. When we come to believe in the Risen Lord, when we come to trust in his name, we too accomplish mighty deeds, preach his Good News, and strengthen his household for all who answer his call to repentance and holiness. 

Do you believe? And what difference does it make if you do or do not believe? Do you call on his name in faith? And what difference does it make if you do or do not? After appearing to Thomas and some of the other disciples, Jesus reveals himself again at the Sea of Tiberias. To this group of disciples, Jesus not only reveals himself as the Risen Lord, he also reveals to them why it is necessary to listen to and obey his commands. The disciples are fishing and not having any luck. Jesus—disguised—tells the Beloved Disciple to cast his net over the right side of the boat. He obeys. The catch is so large that they can barely haul it in. At that moment, the B.D. recognizes Jesus and says to Peter, “It is the Lord!” Note that Jesus is unrecognizable to the disciples until the B.D. listens to and obeys his commands. The miraculous haul of fish is a sign for the B.D., and he instantly sees his Risen Lord. What difference does belief make? Belief in Christ makes it possible for us to see his words and deeds speaking and working in our lives. Belief in Christ gives us the courage and strength necessary to repeat his words and deeds, to put his words and deeds to work in building and fortifying his royal household. 

Belief in the Risen Lord means submitting ourselves to Christ as our only rule and measure. The disciples do not recognize the Lord on the road to Emmaus. Nor when he visits them on the shore of the Sea of Tiberias. Nor will Thomas believe that he is risen until he appears in the flesh for inspection. Doubt, worry, fear, pride—all of these cloud the disciples' eyes and plug up their ears. Btw Easter and Pentecost the disciples find it difficult to recognize the Risen Lord b/c they have yet to make Christ the rule and measure of their hearts and minds. Here we are btw Easter morning and Pentecost. Does Christ rule our lives? Do we measure our holiness against his? What does anxiety measure? What does fear demand of its subjects? The Risen Lord gives us one last command before he ascends to the Father, “Peace be with you.” Be at peace. If our hearts and minds are torn apart by dread, or frightened by the unknown, or troubled by our past, then we cannot rest in the sure knowledge that Christ died for us b/c he loves us. And if we cannot rest knowing this truth, then we cannot come to believe in the Risen Lord. Be at peace. . .and come to believe that Jesus is the Christ, the Son of God, and that through this belief you may have life eternal.

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The Catholic Zombie Virus

NB. Not many chances to preach these days, so here's one from 2011. . .

5th Sunday of Lent 2011 Fr. Philip Neri Powell, OP
St. Joseph, Ponchatula, LA

Brothers and sisters, I bring you some dramatic news this morning! Reports have come in from all over the world that the dead walk among us. They've been sighted in all the world's major cities, shambling around dressed like the living, doing the ordinary things that the living do. They are difficult to spot since their demeanor is easily confused with those who still cling to life. They go to work, eat their family meals; go to school, church, the grocery store. The media have given these deceased mimics a group name. They are called simply, “The Dead.” But since that label is rather boring, I've decided to refer to them as Zombies. So, yes, Zombies walk among us, and more specifically, Catholic Zombies walk among us and pray among us and go to communion with us. In fact, there are probably several right here this morning! Otherwise normal looking, normal sounding Catholics who shamble around in their living bodies without a living spirit. What animates them, what gives them the appearance of being alive is uncertain. What is certain is that they are truly dead, and that their bodies are a walking grave. What can be done for these poor spiritless creatures? They must be freed from what binds them to the grave; freed from the walking death of sin. 

In the story of Lazarus' resurrection, we have an abridged version of the Dummies Guide to Catholic Zombies. This handy guide helps us to identify, diagnose, and treat those who appear to be alive in Christ but are actually long dead to his spirit. A warning page 23 of the Guide calls our attention to an uncomfortable truth: “The Catholic Zombie virus is virulent and unpredictable. It can infect anyone at anytime. It attacks the Catholic's sin-immunity response system, replicating its viral disobedience-DNA and leaves the Spirit of Christ Defense Network incapable of properly responding to temptation. No one is immune. Even the holiest Catholic is susceptible to infection and re-infection.” As a start to the recovery process, the Guide refers both the infected and their care-givers to the story of Lazarus' resurrection and to Paul's short treatise on the relationship between the spiritually dead and Christ. These two passages make it clear that the truly living—those who live in Christ, body and soul—live b/c they dwell in the Lord's righteousness, believing wholeheartedly in the Lord when He says to them, “O my people, I will open your graves and have you rise from them. . .Then you shall know that I am the LORD, when I open your graves and have you rise from them, O my people!” Working backwards from cure to disease, the Guide reports that those most susceptible to infection by the Catholic Zombie virus are those who allow their Christ Defense Network to become weakened through inattention to personal prayer, the sacraments, good works, and holy reading. Working from disease to cure, we can see that the best treatment for the Zombie Catholic is personal prayer, the sacraments, good works, and holy reading. In other words, the best treatment is prevention. 

To get a better grip on how we can prevent the spread of the Catholic Zombie virus more effectively, let's look at Lazarus' resurrection story and tease out exactly how prevention works. Probably the most obvious tact to take in preventing the spread of the virus is to ensure that everyone around you knows the basics of good spiritual hygiene. For example, when Lazarus' sister, Martha, asserts to her brother's physician, Jesus, that Lazarus would rise again on the last day, Dr. Jesus says, “I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die.” After this brief revelation, Jesus asks Martha, “Do you believe this?” She responds, “Yes, Lord. I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.” So, the first step to prevention is a profession of faith in the Christ, the Son of God. By believing in the Christ, who is the resurrection and the life, we can bolster our resistance to the Catholic Zombie virus and ward off the onslaught of temptations that comes from doubt.  

Another step in good spiritual hygiene is obedience to the Christ. The Guide points out that obedience is not a matter of mindless compliance with rules and regulations. Obedience starts by trusting Christ's wisdom and believing in the promises of his Father. Listen first, then act. Lazarus emerges from his tomb after having been dead for four days. Martha, Mary, and the disciples all play essential roles in his resurrection by obeying Christ. Jesus says to the disciples, “Let us go to back to Judea.” And they do. He asks to see Mary. And she runs to him. He asks to see Lazarus. And they take him to the tomb. He orders the tombstone removed. They obey. He cries out, “Lazarus, come out!” And he does. Finally, with the newly resurrected Lazarus standing before him, Jesus says, “Untie him and let him go.” We know that Jesus' intervention here works as prevention b/c John reports, “Now many of the Jews who had come to Mary and seen what he had done began to believe in him.” Belief in the Christ is the first step in preventing the spread of the zombie virus! With belief comes repentance and with repentance comes the overwhelming mercy of God. Once we have come to depend absolutely on God's mercy, obedience to His Word is not only no longer a burden, it is a privilege—a privilege that inoculates believers against the weaknesses of doubt, anxiety, and pride.  

The final step in good spiritual hygiene is hope in the resurrection. The Lazarus story contains a very odd scene. Jesus is informed that Lazarus is sick and on the verge of death, John reports, “. . .when [Jesus] heard that [Lazarus] was ill, he remained for two days in the place where he was.” His friend is deathly ill and Jesus decides to hang around Bethany for two days. Hardly the reaction we would expect. Later on, Mary chastises Jesus for the delay, saying, “Lord, if you had been here, my brother would not have died.” The Jews who went with Mary to visit Jesus, upon seeing Jesus weep for the grief of the sisters, say, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?” Why did Jesus delay visiting his dying friend? To instill in his disciples the virtue of hope, to bolster in them an immunity to the despair that death often brings. When he first heard that Lazarus was dying, Jesus says, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.” Lazarus' resurrection from the tomb serves to show the disciples (and us) that death is not an end for the believing soul. The hope of life after death renders the Catholic Zombie virus inert. With a deeply held hope in Christ, we too will hear him order us out of the tomb and tell our family and friends, “Untie him and let him go.” 

The Catholic Zombie virus is deadly. It can kill the spirit of Christ in us and leave us to walk among the living and the dead. The best treatment is prevention. Personal prayer, the sacraments, good works, and holy reading. But none of these is effective without a firm belief in the Christ, a willingness to obey his commands, and the good habit of hoping upon the resurrection. If you are dead inside, take heart, b/c the Lord has promised, “O my people, I will open your graves and have you rise from them. . . I will put my spirit in you that you may live. . .thus you shall know that I am the LORD. I have promised, and I will do it, says the LORD.”

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Laetare in the Time of Plague!

4^th Sunday of Lent (Laetare in the Time of Plague)

Fr. Philip Neri Powell, OP

St. Dominic, NOLA

Epidemics. Natural and man-made disasters. War. Political upheaval. These kinds of events turn our carefully crafted social order upside-down and challenge us to restore things to a comfortable normal. We deploy everything in our arsenal to make it all right again. And while we work to regain balance, we suffer. Sometimes just a little. Sometimes a lot more than we think we can bear. Here in New Orleans, we use Katrina as our standard for what counts as a Real Disaster. Thousands dead. Even more displaced. Millions in damaged property. Whole neighborhoods lost for good. Are we fully recovered 15yrs later? No. Not really. The walls of this church are still marked with the flood waters. And they should be. Because the people of this parish are marked as well. Like everyone else who lived through the hurricane surge, they are marked with the suffering of enduring a disaster. But these marks of suffering rest atop a deeper, more fundamental mark – the mark of Christ's light. Paul reminds us, b/c we need to remember, “You were once darkness, but now you are light in the Lord. Live as children of light, for light produces every kind of goodness and righteousness and truth.” Before you suffer; long before you endure disaster, epidemic, or war, you are marked as a child of the light. 

 

This is a Lent no one wanted or expected. We want Lent to be a time of fasting, a time away from the usual. And we expect Lent to be a season of surrender and of small miseries. But none of us wanted or expected this Lent to be long days and weeks of living and dying without the efficacious graces of the sacraments. None of us wanted or expected this Lent to be defined by lock-downs, social-distancing, and fears of infection. No one wants to be abandoned, and no one expects to be betrayed. But maybe we should've. Maybe we should've expected all of this. We are children of the light in Christ. Come Good Friday, if we follow him, there will be no surprises. There will be abandonment, betrayal, loneliness, and death. For him and for us. Our suffering will be heavier this year. More “real” than in the recent past. But so will the light we share with Christ. As our suffering increases, his light grows brighter. So we, as children of light, must produce every kind of goodness and righteousness and truth. That's our response, our supernatural instinct. Make no mistake: this is a time of testing, a trial. Panic, selfishness, hysteria, and fear-mongering are the tools of darkness. You have come into the light of Christ. Stay there. Come what may.

What has come is an epidemic. A pandemic. The latest in a long, storied line of diseases to infect the world. We are asking how, why, where, how many, who, and when. Like the disciples with the man born blind, we want to know the why's of this affliction. Science's answer is simple: viruses spread, infect, replicate, and kill. As Catholics, we accept and respect scientific knowledge as true. All truth is God's truth. We also know, as children of Christ's light, our response to this epidemic must go beyond – well beyond – what the world calls us to. Jesus answers the disciples, concerning the man born blind, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him.” When we shine the light of Christ on this viral epidemic, can we see how the works of God might be made visible? Jesus goes on to say, “We have to do the works of the one who sent me while it is day. Night is coming when no one can work.” It is still day. And we have the work of the one who sent us to do. Our work is to produce goodness and righteousness and truth. Healing, light, and the mercy and love of Christ Jesus!

Of course. Of course! But what do we do? First, we listen to Paul again, “Try to learn what is pleasing to the Lord. Take no part in the fruitless works of darkness.” Do not panic. Do not be selfish. Do not indulge in hysteria. And do create fear. Second, all truth is God's truth. We listen to our medical experts, and we “flatten the curve.” IOW, we slow the spread of the virus by observing social-distancing and good hygiene. Third, in prayer and fasting, we offer this epidemic to God in sacrifice. We make it holy and turn it at every opportunity into an epidemic of giving God greater glory. The light of Christ is shining on the Church. Our first priory is not “safety.” That's corporate PR double-speak. Our first priory as the Body of Christ – always and everywhere – is the teaching and preaching of the freely offered mercy of God to sinners. Freedom from sin. Freedom from death. Our goal is not to protect “healthy bodies” but to produce holy persons – holy bodies with holy souls. Fourth, as children of the Light in Christ, we are fundamentally a priestly people, mediating and interceding for the salvation of the world. Absolutely, we pray for an end to this pandemic. No question. But we also pray this pandemic will make visible the works of God among us. We, you and I, make these works visible.

This is Laetare Sunday. Every year, midway through our Lenten trek, we are given a chance to rejoice. And it may seem out of place to rejoice during a time of plague. But rejoicing is exactly what we need to be doing. If this epidemic is a test of our resolve to make the works of God visible to the world, then what else can we do but rejoice? With our eyes firmly fixed on our goal in heaven, and while we live in this world, the only sane response to suffering and death is rejoicing. We will suffer. And we will die. We can deny, demure, struggle, and complain. We can philosophize and theologize and try our best to wiggle a way out. But. But. There is no avoiding suffering and death. The choice is btw suffering and dying in the dark, and remaining in the darkness forever. Or suffering and dying in the light, and living forever in the light of Christ. So. Rejoice! You are children in the light. Go and make visible the works of God while the day is still with us!

 
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