Fish & the Eucharist

St. Alphonsus Liguori

Fr. Philip Neri Powell OP

St. Albert the Great Priory, Irving

Our Lord bears witness to the power of giving God thanks for all of His gifts. Five thousand are fed with a couple of fish and few loaves of bread. Yes, this event happens in a deserted place. And yes, it happens despite the disciples' sad failure to trust their teacher. Nonetheless, this miraculous meal foreshadows our Eucharist – itself a miracle that occurs daily, everywhere, and whether we trust or not. At the center of the Eucharist is a sacrifice of praise and thanksgiving. As priests of the Most High, we offer ourselves as an oblation. Why? B/c we are gifts from God who return ourselves to God as gifts. But the return happens only as we pass through the holy exchange of the Eucharist – praying as one Body in Christ, giving God thanks for everything we have and everything we are. Without Him, we are nothing and have nothing; literally, nothing. Not-created. Not-redeemed. Nothing. So, we take everything we have and everything we are, and we bring it all to the altar to make it holy in surrender. Only then do we receive Christ – body, blood, soul, and divinity. Only then are we free to become the Christ we are made to be. 

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Yeah, all really is vanity. . .

18^th Sunday OT

Fr. Philip Neri Powell OP

St. Albert the Great, Irving, TX

Qoheleth asks, “For what profit comes to man from all the toil and anxiety of heart with which he has labored under the sun?” Then, some 2,300 years later in 1905, the German poet, Rainier Maria Rilke, writes to God about His people: “Lord, the great cities are lost and rotting./Their time is running out…./The people there live harsh and heavy,/crowded together, weary of their own routines. […] Their dying is long/and hard to finish: hard to surrender/what you never received./Their exit has no grace or mystery./It’s a little death, hanging dry and measly/like a fruit inside them that never ripened.”* If Rilke is right, then the answer to Qoheleth's question – what does all our work and anxiety profit us in this life? – the answer is: not much. As followers of Christ, as those who work to become Christ in the world, this answer is encouraging! Given the vows we've made and the sacrifices we are ready to make, this answer strengthens our hope! (Yes, we're an odd bunch.) Paul lays it out for us: “If you were raised with Christ, seek what is above...Think of what is above, not of what is on earth. For you have died, and your life is hidden with Christ in God.”

We have died. Therefore, we are dead. The work, the anxiety, the vanities of the dead are dead. Sure, we breath and metabolize and sleep and eat but we do none of these outside the life Christ. Rilke's dark report to God about His people's plight tells us what our lives look like when we live outside our hiddenness in Christ. When we run after attachments and accomplishments in the world and applause from the world. Or worse, when invite the world into our hiddenness and give it free reign to rule. Paul urges us, “Put to death...the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry.” This isn't a plea for us to adopt priggish, suburban etiquettes or self-righteous manners. It's a how-to instruction on tearing down the deadly idols we worhsip, esp. the deadliest idol of all: Me, the god of ego. The god I made of myself w/o the God Who actually made me. If I have died with Christ, risen with him, and now live a life hidden in him, then there is no Me for me to worship. There is only an imperfect Christ cooperating with God's grace to be perfected. What stands in my way?

Mostly, me. I have seen the enemy and it is me. Not society or genetics or gov't or any other external force. Just me. And that is more terrifying than any foreign army or terrorist cell or politician. Why? Because with authority comes responsibility. I choose. And as a follower of Christ, I choose freely. Blaming culture or science or economics for the consequences of my choices frees me from responsibility. But the truth is – it's pride or wrath or lust or some other deformation of my virtue that makes my life hard. Greed is our lectionary theme this morning. Paul says that greed is a form of idolatry, an adulterous relationship with our desire for more and more. Jesus tells us to guard against greed because we are infinitely more than what we possess, or more precisely, we are more than what possesses us. He shares a parable about a rich farmer who stores up his abundant harvest and then decides to party as if he'll never face famine. When God calls him to account, what good will his bulging barns do him? All that work, all that wealth, and what will it matter in death? Not much. If he had worked for the glory of God and worried after his holiness – his harvest, his treasure would be a fit answer and offering. But he chose greed. He chose more and more and more of nothing that matters.

“If you were raised with Christ, seek what is above...Think of what is above, not of what is on earth. For you have died, and your life is hidden with Christ in God.” This is our call to holiness. Life in the world but not the life of the world. It's not easy line to walk. The world is greedy for followers, for cattle to herd, and our vow to follow Christ sets us apart. Apart. Not above. Never above. We are not meant to rule in the world but to serve. And so long as we serve knowing our labor is for the glory of God and not the applause of men, then our treasure is stored in heaven. This is why we can hear Qoheleth despair and still smile. Yes, our work is in vain. Our blood, sweat, and tears are all shed in vain. Our wisdom and knowledge and skill – vanity, vanity, vanity. In the light of heaven and the promise of our eternal end, it is all work we must do for God's glory. But by the measure of the world – all is vanity.     

*The Book of Hours

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Coffee Cup Browsing: July 26, 2022

If reality is controlled by language, then language is only about power. 

To wit: is science just a social construct?

No, it isn't. . .but it is unduly influenced by gov't $$$.

Rules for Teachers in 1915. . .these don't look so bad given what's going on in public schools these days. 

Brown and Dobbs. . .how we get the result is as important as the result itself.

Why are Midwest public school teachers leaving the classroom?

"We overplayed the vaccines." Now she tells us. 

Prayer: three lessons. . .

This too shall pass. . .the biological clock just keeps on ticking.

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Coffee Cup Browsing: July 20, 2022

Things That Should Have Been Shut Down for $400, Alex. 

How we know that they know they are losing. . .

Why men avoid Church. . .

Fake arrest, fake handcuffs, fake all the way down. . .

Eight hits out of ten shots fired. . .

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Coffee Cup Browsing: July 19, 2022

Abortion lies. . .there are many. 

Erasing women from the MI Constitution. . .which exposes the lie that abortion was ever about women's rights.

Good Guy with a Gun stops mass shooting.

Anti-Woke TV. . .some good stuff there. I liked The Terminal List.

The insane world of trans ideology. . .

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Coffee Cup Browsing: July 16, 2022

Luxury beliefs as marks of cultural capital. . .fascinating.

What does Progress want? The answer is Satantic.

Mass shootings: it's not about the guns. . .

I'm a Legal Fanboy: recent appeals court decisions.

The history, practice, and triumph of Wokeism.

I haven't watched network news (of any flavor) since 2005 or so. It's a liturgical event in religious houses with Boomers in residence.

A little late on this one: St. Kateri

Woke politicians ruined Starbucks in six cities. . .couldn't happen to a better business.

Lots of protesting going on. . .not much reporting though. 

Waiting for ALL the coffee to kick in. . .

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Coffee Cup Browsing: July 15, 2022

Politician who supports protesting SC Justices at home and in public, freaks out when she gets protested in public. 

Teachers to Dems: please follow us down the CRT rabbit hole.

God bless these brave nuns!

Strange New World. . .you should be reading this. 

COVID vax doesn't prevent infection. Why is it called a vax then?

The toddler equivalent of genuflecting at the movie theater. . .

I was fascinated with these vids back in the day. . .

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Coffee Cup Browsing

I started this blog in 2005 to post my homilies. In 2009, I started Coffee Cup Browsing -- by far the most popular type of post on the blog. I stopped in 2012 b/c I was working full-time at Notre Dame Seminary. Well, I'm unemployed. . .so, here it is again!

Sri Lanka is the Green Revolution's future. 

No, fossil fuels do not contribute to "climate change." 

Black community leaders condemn racist attacks on Justice Thomas.

The DIE ideology has infected corporate America. 

Paulist Fathers booted from OH Newman Center. 

Will the Pontifical Academy for Life betray Humanae Viatae?

The "clicking language" of Africa. Fascinating.

Some clarity after the Dobbs decision.

I watched it in slow-motion and still can't figure out how he does it!

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Shrewd Innocence

14th Week OT (F)

Fr. Philip Neri Powell OP

St Albert the Great, Irving

Be shrewd. Be simple. Beware. All this week we've been getting lessons from Jesus about how to be holy, about how to survive and thrive in the world w/o being of the world. Today we tells us to be wise, to be astute. Sharp, smart like a serpent but innocent, harmless as a dove. That's quite the unique combo to pull off! So, what does innocent shrewdness look like? At the root of this disposition is agape, sacrificial love – willing the Good for the Other even unto death. IOW, properly using innocent shrewdness (or being shrewdly innocent) is just being Christ in the world. Knowing the Truth, living the Way, and expecting w/o hesitation Eternal Life. Through that lens and within that frame, we adopt the mind of Christ and become Christ even as we compose his Body as members. Because we are his mind and body, we are set aside, consecrated for a holy purpose. That holy purpose is to be an irritant to the world. Like a grain of sand in an oyster. It is also about being a witness, testifying to the mercy of God so that the oyster might produce a pearl. All this irritation and testimony makes us vulnerable to persecution, so Jesus teaches us to get out of his way when the trial begins, “Don't worry about what you will say. The Spirit of the Father will speak through you.” If this seems strange, it shouldn't. You have put on the Mind of Christ. You are a member of his Body. You participate in his Spirit. You eat and drink his body and blood. The whole point of baptism, confirmation, all the sacraments is to give you all you need to be perfected in Christ. So, when the prosecutions come and the trials begin, who else would speak for you but Christ? The trick – if there is one – is to get out of his way. Die to self. Lose your life. Hate the world. Those who are wise understand these things; those who are prudent know them. Straight and narrow are the paths of the Lord, on them the just walk while sinners stumble.

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Get out of his way

St. Maria Goretti

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Fall to the ground and die. Lose your life. Hate the world. Not exactly the Hallmark Card affirmations we usually associate with Christian joy. Taken together these admonitions ground a philosophy of living that directly opposes the nihilism we breath in everyday. The 21^st c. American version of nihilism produces entitled, emotion-driven, therapeutic, and narcissistic individuals who cannot imagine a world w/o their unique presence. It is easily the deadliest gas we can breath over time. As followers of Christ, everything we are and do is given in witness to our humility, our total and irrevocable dependence on God. Just being human persons striving for holiness is an incomparable witness to God's mercy. We cannot do it w/o Him. So, when Christ tells us to die to self, lose our lives, and hate the world, he is revealing a truth absolutely foundational to our salvation: I cannot be saved. You cannot saved. Only we can be saved and only then by becoming Christs in Christ. I cannot be both Christ and me at the same time. You cannot be both Christ and you at the same time. But together, we can be Christ – one body, one heart, one mind.

Paul asks, “Do you not know that your bodies are members of Christ?” And then he teaches, “Whoever is joined to the Lord becomes one spirit with him.” If we are one body and one spirit with Christ, then we will suffer and triumph as he suffered and triumphed. Both our sufferings and our triumphs occur in the world, but their effects echo in eternity. So, we bear witness to them as sacraments of love – external signs of Christ's mission and ministry to die and live again for the sake of sinners. How do we bear witness to Christ? We get out of his way. We die to Self, surrendering the need to be the Star of a life that was never ours to begin with. 

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What's keeping you from the Cross?

14^th Sunday OT

Fr. Philip Neri Powell OP

St. Albert the Great, Irving, TX

I have been crucified to the world and the world to me. Through the cross of Christ Jesus, I have been crucified. What is it to be crucified? In the literal sense, it means that I've been nailed to a cross, executed as a criminal. But Paul is writing to the Galatians. He is quite plainly not writing a letter while hanging from a cross. So, being crucified to the world and the world to him must be taken metaphorically. Maybe being crucified is a way of saying dead to the world or detached from the world. That's certainly part of what it means. But Paul says that it is through the cross of Christ that he and the world are crucified. So, the cross of Christ is the medium, the means through which all this crucifying is done. Not just any old cross. Not just any old execution. But that specific cross on that particular day with that exceptional body and soul. Every other crucifixion is an execution. A run-away slave. A deserter. A rebel. But this crucifixion, the one Paul takes into himself, that crucifixion is a sacrifice. The victim, the priest, and the altar are all Christ Jesus. And thus from all eternity, we are gifted with the Sacramentum caritatis.

And that is what we are here this morning to participate in – the sacrament of charity. We are here to be crucified. We are here to be crossified. To be joined to The Cross of Christ, to be transformed into victims, priests, and altars for the salvation of the world. How else can we honor our baptismal vows? How else can we follow Christ? Two thousand years after the resurrection and there is still work to be done. Not just busy work, paperwork, or make work. But the real work of bearing witness to God's freely offered mercy. The real work of preaching and teaching the Way, the Truth, and the Life. The real work of living as Christs in the world w/o becoming subject to the world. Lots of work yet to be done. And looking around us – at the Church, at the world – we can see that only a few are putting their hands to the plow. Jesus himself says that the laborers are few but the harvest is abundant. We can be both alarmed and comforted by this truth. It has always been so. The question for us this morning: am I one of the laborers working to bring in the harvest? Am I among those who will be crucified, crossified for the sake of Christ's mission? If your answer is no, or I don't know, what's keeping you from the Cross?

Maybe it's one of the Usual Suspects: fear of rejection or defeat; false humility; cowardice. Could be one of the Big Seven: wrath, maybe. Or greed. Both attach us to this temporary world. All seven lead us down into irrationality and passionate self-destruction. If I were a betting friar, I'd bet it's Pride – that original sin that lies to us, telling us that we can be god without God. That we can be Christ without the Cross. That we can labor for the harvest without sacrifice, without love, without giving glory to the Father. That the labor itself is all that counts. My work, my time, my treasure. Never once giving thanks and praise to God for the gifts He gives. As if, we are working out of what we have earned rather than received. Pride fools us into thinking and believing that the imperfect can be perfected by the imperfect. That wounds heal wounds. That sin forgives sin. That death conquers death. Only love can do these things. Only divine love can do them perfectly. And divine love hangs on The Cross. If you will be a laborer for Christ, you will be crucified. To the world, you will dead. For Christ and his Church, you will be more alive than when you were first born.     

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Break your chains!

NB. This is my last Mass at OLR. I am moving back to Irving, TX on Monday, June 27th. 

13^th Sunday OT

Fr. Philip Neri Powell OP

OLR, NOLA

Christ set us free! From what? From the Law and from sin and death. How did he set us free? By taking on our broken human nature, dying on the Cross, and rising again from the tomb. Where and when did he set us free? Jerusalem in the first century. And here and now. New Orleans in the 21^st century. Most importantly, why did Christ set us free? Paul says it as plainly as it can be said: “For freedom Christ set us free.” For no other reason are we set free from the slavery of sin and death. And so, Paul urges us not to fall back into sin, not to put ourselves back into chains. He says, “...do not use this freedom as an opportunity for the flesh.” Do not abuse your freedom as a chance to wallow in the world – the world of violence, hatred, lust, anger, and revenge. That world refuses the gift of freedom and is kept in slavery to serve chaotic passions absent reason. So, do not abuse your freedom, Paul, says; “...rather, serve one another through love.” That's true freedom. Not a license to do whatever we feel like doing. Not permission to pick and choose from among nearly infinite options. But the recognition that we have an end, a goal and that goal is best reached by loving service to our neighbors.

Loving and serving our neighbors is nothing new for those who follow Christ. The only element of our loving service that changes is the circumstances in which we serve lovingly. It might be a war, a plague, a natural disaster; or something less dramatic like a death in the family or a financial crisis. What never changes is the urgency of our service, the urgency of our YES to Christ. This urgency is daunting; it's intimidating because we have our things to get done. I've been packing and cleaning these last three weeks. Not only my own stuff but the accumulated stuff of 98yrs in St. Dominic Priory. I wanted to be focused and diligent. But Christ kept calling me to service. I had to serve on the Provincial Chapter for two weeks. I had to arrange and preach the funeral of a brother who died earlier this month. I had to take over the financial management of the priory. I had to preside at the profession of the Priestly Fraternity of St. Dominic. Among a thousand other acts of service. I was annoyed, impatient, sometimes rude, and always reluctant to give my time. Then, I read the Gospel for this evening: “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.” Chastened, I closed my big whiny mouth and got back to work.

Three people approach Jesus to express their desire to follow after him. Each one has an excuse for not doing so immediately. They didn't feel the necessary urgency in taking up their crosses. The first thinks that following Jesus means literally traveling around in his entourage. Jesus teaches him (and us) that following him is not a matter of physical proximity to him but rather a matter of loving service wherever we find ourselves. The second wants to bury his father first, an ancient religious custom worthy of respect. Jesus teaches him (and us) that those who do not follow him are already dead. Let them bury those who have died. We have work to do right now. The last, wants to say goodbye to his family before he follows Christ. Again, a failure to feel the urgency of loving service. Jesus teaches him (and us) that once we've chosen to follow him, there's no looking back. Serve or do not. There is no try, there is no turning around to contemplate what we've left behind. Our work as followers of Christ is before us, waiting for us up ahead.

So, when Paul says that Christ freed us for freedom, he means that Christ saved us from sin and death so that we may serve lovingly without the distractions of sin and death. The works of the flesh keep us bound to sin, chained in slavery. Each of the three who wanted to follow Christ were slaves to a demand, a custom, an idea of living that prevented them from enjoying the urgency of Christ's work. What is the chain binding you? Probably one of the usual suspects: money, time, false humility; pride, hoarding your gifts for yourself, impatience with other sinners. Or, is that just me? Maybe you've acquired an odd notion of love – it's all about feeling warm and fuzzy! It's all about unconditional approval and acceptance. Or some weird idea about service – it's the gov't's job or Church agency's job or those-other-people-over- there's job. No where to lay your head. Let the dead bury the dead. Don't look back. “I say, then: live by the Spirit and you will certainly not gratify the desire of the flesh.” Christ set us free for freedom. Christ set us free so that we might live in the state of being free. Free from sin. Free from eternal death. Free from the poisonous narcissism that is consuming our nation. Free from the irrational passions that are herding our neighbors into hell. Free from all of those things-of-the-flesh that turn us into fools and deceive us into believing that we can be God w/o God. Christ set you free for freedom. Beware that you do not sell yourself back into slavery. 

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It's a strange silence: Br. Roger's funeral homily

Br. Roger Shondel OP Funeral

Fr. Philip Neri Powell OP

St. Dominic Church, NOLA

Those who have died in Christ minister to those left behind. Their ministry is to be the object of remembrance and prayer, and a sign of hope for the resurrection. Just not being here with us is a prompt, a push to contemplate the inevitability of our own lives coming to an end. Death comes slowly – over decades; then quickly – a matter of minutes. And it's during the slow-time of death that we plant, cultivate, and harvest the memories and prayers that mark those we love as ministers of Christ. Their not being here motivates us to ponder being with them again. It compels us to cherish the promise of Christ that those who remain in him will rise again. And so, here we are this morning to be motivated, to be prompted into remembering and praying; to be pushed into cherishing again Christ's promise of the resurrection. And our minister is Br. Roger Shondel. Seventy-eight years old. Sixty years a Dominican brother. Forty of those years living right here at St. Dominic Priory. Br. Roger was a whirlwind of organization, focus, and energy; a tireless example of dedication to the work of the Order – teaching, counseling, welcoming, and service. We can hear his absence in the priory. It's a strange silence.

But it's a silence that moves us to remember. It moves us to remember that we do not live in Christ to die eternally. Jesus says to the grieving Martha, “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.” Those who live and believe in Christ will never die. That's our promise of resurrection, of life eternal. And that is our source of hope as we mourn the death of our brother, Roger. Tears and pangs of grief do not betray this hope. Nor do anger, regret, helplessness, or fear. All of these are our limited ways of adjusting to his absence, our shocked and pained ways of getting used to his new ministry to us. As we pray for the repose of his soul and remember his hurricane-level power to get things done, we also remember that he gave sixty years of his life to bear witness to the truth of Christ's promise of eternal life. Jesus asks Martha, “Do you believe this?” Do you believe that if you remain in Christ you will rise again? Do you believe that to abide in Christ now is to abide with him forever? Martha answers, “Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world.”

At 3.30 in the morning, during the school year, I would find Br. Roger in the dining room, burning an English muffin in the toaster and prepping his coffee. He would laugh at my disheveled appearance (Me! His prior!) and attempt to engage me in conversation. I would give him a long uncaffeinated death-stare, and he would mumble something about the lack of discipline among these younger friars. I could feel a Back-In-My-Day-Story coming on, so I'd waddle away as fast as I could. And if I spilled coffee on my way up in the elevator and didn't clean it up properly, I'd hear about it that afternoon. Occasionally, I'd get a talking-to about brothers not returning their dishes to the kitchen. We're missing six spoons, eight forks, three bowls, and steak knife! Yes, he counted the dishes. He also decorated the priory for the holidays. Kept the priory books. Made sure we always had plenty of paper towels and laundry detergent. One year, while he was visiting his sister, Joanie, we called him and begged him to come home b/c we'd run out of dinner napkins! I'm betting he was tempted. He loved “my girls” at DHS. Told stories about them at table. If he was at home, he was at common prayer. His silence among us is huge.

And so, his ministry to us will be huge as well. We're here this morning to pray for the repose of the soul of Br. Roger. That he may come face-to-face with the God he served so faithfully for so many years. That he may be at peace at last and find his place at the Wedding Feast, a feast he would no doubt plan, organize, and execute w/o breaking a sweat. We are here to mourn his silence and to be reminded that those who remain in Christ will find eternal life in the resurrection. Paul writes to the Romans, “What will separate us from the love of Christ? Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword? No, in all these things we conquer overwhelmingly through him who loved us.” In all things we conquer through Christ who loves us. Death comes slowly – over decades; then quickly – in a matter of minutes. But to die in Christ is to die to death and live forever with him. Remember that by remembering our Br. Roger. Pray for him and remember. 

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The Power of the Eucharist

Corpus Christi

Fr. Philip Neri Powell OP

St. Dominic/OLR, NOLA

Jesus, his disciples, and a huge crowd of random people who want to hear what Jesus has to say – they all find themselves in a deserted place. A place w/o food, water, shelter. Not much to recommend it for comfort or protection. The disciples suggest to Jesus that he send the people into the nearby villages for the night, so they can find a bed and something to eat. Jesus answers with an apparently less-than-helpful suggestion of his own: “Give them some food yourselves.” You can almost see and hear the disciples' aggravation and frustration. Here we go again! Another lesson in mystery. Another impractical exercise to show us up. Where are we going to get enough food for this many people? How would we get it to them even if we had it? They're perfectly capable of finding food for themselves! OK. Maybe that's what I'd be thinking. Maybe the disciples were a little more docile to the Lord's lessons. Regardless, the problem before them must've seemed insurmountable at the time. And it is. . .until Jesus intervenes and shows them the miraculous power of his blessing. In that deserted place, he shows them all the power of the Eucharist.

And what is this power? It's not the power to shame people into sharing the food they've squirreled away for themselves. It's not the power to say grace before a meal. It's not the power to organize a large crowd into smaller modules for efficient distribution of foodstuffs. The Miracle of the Feeding of the 5,000 reveals the Eucharist's power to nourish as many as will come to be nourished. Those who follow Christ – even into the deserted places of the world – will be fed. They will be nourished. 5,000; 10,000; 1.3 billion. They will all be fed. How? With what? Wrong question. The right question is: with whom? With whom will they all be fed? And we know the answer to that question; otherwise, none of us would be here this morning/evening. We are all fed by the Body and Blood of Christ Jesus – true food, true drink – for the salvation of the world and life eternal. The power of the Eucharist is the power to take fallen men and women, sinners subject to death, and start them toward a fundamental transformation, turning them into Christs, perfecting in them the image and likeness of God who made them. All who would be fed, changed, saved; all who would be Christ for the world will be fed. They will be changed. They will saved.

From whatever deserted place you may come, if you choose, if you will it, you will be fed and changed and saved. As 21^st century Catholics, we are accustomed to hearing that the Eucharist is about establishing and thriving as a community of believers. We share a sacramental meal. This sharing binds us together more closely in prayer. All true. But not all the truth. Our older brothers and sisters are accustomed to hearing about the Eucharist as a sacrifice, a sacramental memorial of Christ's sacrifice on the Cross. Our Mass takes us to Calvary where we participate in the saving grace of Christ's death. Again, all true. But not all the truth. The truth we don't hear much about is the ancient understanding of the Eucharist as a means of becoming Christ ourselves in the world – as the way we sinners are not only joined to a community, not only joined to Christ's sacrifice as participants but also joined to Christ so that we may become Christs to be Christs in the world. Knowing this, knowing that you can become Christ, do you still find yourself among the 5,000 in that deserted place, waiting for your portion of fish and bread? Do you still want to be fed by the Body and Blood of Christ?

If so, then you will come forward and receive. But understand who and what you are receiving. Our modern minds tell us we are receiving symbols of Christ's body and blood. Bread and wine. Tokens, stand-in's for the real thing, which is no longer available to us. Our modern minds tell us that what's real is what's physical, what's knowable with the senses. We see, taste, touch bread and wine, so the bread and wine must be just bread and wine, just a symbol. Not the real thing. False! Christ is truly present – body, blood, soul, and divinity. The really real is not limited to the physical, the empirical. That's a modern prejudice. The really real includes the spiritual, the non-empirical. It includes the sacramental, external signs of internal graces. It includes the substantial, what a thing truly is in itself. The bread and wine are substantially, sacramentally Christ's Body and Blood, and no less really real simply b/c his presence is not physical. When you come forward to receive, know and believe that who you are receiving IS Christ. Not a symbol, not a token, not a stand-in. But Christ – body, blood, soul, and divinity. You are what you eat. If you will be Christ in the world, you must be nourished by Christ in this world. This IS my Body. This IS my Blood.

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Worry is a Master

11^th Week OT (S)

Fr. Philip Neri Powell OP

St. Dominic Church, NOLA

Worry is a Master. And by master here I mean not only an overlord or a ruler but also a teacher. Master comes from the Latin magister, the name for a university teacher in the Middle Ages. So, when Jesus says that we cannot serve two Masters, he is saying, we cannot be ruled by two rulers; we cannot learn from two teachers. Case in point: worry. If worry is your chosen ruler, your chosen teacher, then you have learned that fretting, hand-wringing, and obsessive attention to control are all good ways of making sure that everything works out in your favor. Headaches, ulcers, panic attacks, and sleepless nights always result in you getting what you want. Right? That's the lesson of Prof. Worry. You can control everything and everyone even remotely connected to you and your needs. By obsessively focusing on everything that can go wrong, you are able to realign the trajectory of the entire universe and bend people and events to your will – a will, btw, that you must also believe is all-knowing and infallible. If you're going to bend the universe to your will, you must truly believe that your will is already perfect! IOW, Prof. Worry is teaching you to believe that you are God.

That's what anxiety/worry is: faithlessness. Or better, faith in Yourself alone. To worry is to place total faith, total hope in your own ability to discern and accomplish what you already believe is your perfect will. It's to serve Yourself as if you were God. You are your own master, your own teacher. “[You cannot] serve two masters. [You] will either hate one and love the other, or be devoted to one and despise the other.” If you have chosen Christ as your master, your teacher, then you cannot serve Yourself as a god. I am not all-knowing. My will is far from perfect. I am fallible, prone to error, and sometimes just plain dumb. My own history is one long story of making bad choices and suffering the consequences. Does this sound familiar? Why in the world then would I think that my fretting, my hand-wringing, my anxiety could alter so much as an atom in its course? Prof. Worry is a liar. He's a false teacher and failed scholar. By his own admission, he is faithless. Why would any rational soul listen to him? Surrender yourself to the only True Master, Christ Jesus. We are not gods. He is God. He will provide. And we must receive. Give thanks and praise and. . .stop worrying. 

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