Surpassing righteousness

1^st Week of Lent (S)

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Does your righteousness surpass that of the Pharisees and scribes? Yesterday, Jesus said that it must. Note that he's not saying that the Pharisees and scribes are unrighteous. They aren't. They are as exactly as righteous as the Law requires. And no more. They know where the lines are, and they do not cross them. These lines – the rules, the regulations – are both a comfort and a temptation. When in doubt, what's the rule? Follow it. But there's also always the sneaking suspicion that the line is merely arbitrary or maybe even a cruel joke. This tension in the rules tends to create a doubled mind. On the one hand, I obey the rule and remain righteous. On the other, I don't really think the rule is just or important or I don't understand its purpose; so while obeying it, I mock it. Over time, my double mind turns to hypocrisy and my righteousness is tainted. Here's where Jesus comes in and says that our righteousness must surpass that of the obsessive rule-followers. How do we do that? We place all of the rules inside the Greatest Commandment and figure out how the lesser rules express the greatest. Love God, self, and neighbors is the whole of the Law. The whole of the Law is not another Law. The whole of the Law is a divine command rooted in the nature of God Himself. Since we live, move, and have our being in God, divine love itself, then all of our thoughts, words, and deeds must accurately reflect who and what we are as creatures who participate in divine love. All created things – me, you, our friends, our enemies, everything and everyone – live in divine love. Jesus says, “[God] makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust.” Therefore, our righteousness, our rightness with the Father, is a matter of being divine love with one another regardless of our relative social, economic, political, or religious positions. In fact, our righteousness is called surpassing if we are loving to those who are counted “less than” by the world. All of this loving as the Father loves and being perfect as the Father is perfect is made possible by His gift of the Son on the cross. When we receive His gift, we are no longer pagans but pilgrims on the Way. And walking the Way is how we become Christ right where we are. The world is polluted with Pharisees and scribes. What we need is more Christs made perfect in Christ. 

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Calling all sinners!

Saturday after Ash Wednesday

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

The Church is a like a field hospital. Great image! If this is true, and I think it is, then her members are like field medics. You and I are like EMT's working to save lives – bodies and souls – in a world filled with both physical and spiritual hazards. Imagine you're working one day in this field hospital and a guy drags himself in – broken, bleeding, barely conscious – and you move to work on him when suddenly your fellow medics start yelling at you to kick him out! He's getting blood everywhere! Look at him – he's dirty and his clothes are all torn up and he screaming and just making a mess. He's got to go! The poor guy drags himself out. He may die or maybe he'll find another more welcoming hospital nearby. You confront your fellow medics about their refusal to help the guy and discover that they think of their hospital as a pristine almost museum-like facility for perfectly healthy people. People who do not need a physician, people who are already whole in themselves. You say to them, “Healthy people don't need a hospital; the sick and dying do. I'm not here to save the healthy but to help save those you need saving.”

Now, imagine the same scene. Badly wounded guy drags himself into your hospital, and you start to work, prepping him for surgery. But you notice that your fellow medics are following you, undoing all your work. Removing the IV, throwing out his meds, unwrapping his bandages, reopening his wounds. You confront them. And they respond angrily that we must accept everyone who comes into the hospital just as they are. They are furious at you for trying to change the guy's condition. “Who are you to decide that he's injured? You are being judgmental for saying he has to be helped or fixed or cured! All are welcome here – just as they are!” They refuse the guy treatment; applaud him for his injuries, call him brave, and watch him die. Totally dumbfounded, you ask your fellow medics why we have a field hospital if we aren't going to help save lives. They respond, “We're here to celebrate everyone's life regardless of their injuries or diseases. It's not our job to help people get well. It's our job to make them feel loved.” You say, “I'm not working here to applaud disease and death. I'm here to cure the sick, repair the injured, and care for those in need.” If the Church is a field hospital, and I think it is, then it cannot be a museum for the healthy only, nor can it be a place where the sick and injured are encouraged to stay sick and injured. Jesus says, “Those who are healthy do not need a physician, but the sick do. I have not come to call the righteous to repentance but sinners.” 

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Dust is never proud

Ash Wednesday

Fr. Philip N. Powell OP

St Albert the Great, Irving, TX

Even now, says the Lord, return to me with your whole heart, with fasting, and weeping, and mourning. Rend your hearts! Not your garments. Where do we begin this pilgrimage of forty days? How do we get this time away started? Jump start your Lenten pilgrimage by acknowledging your dependence on God for absolutely everything. We are wholly unnecessary beings. Creatures of God's goodness. Our lives are fundamentally gratuitous – freely given – and graced at the root. Begin with humility and give God thanks for your life. If your Lenten pilgrimage is going to produce good spiritual fruit you cannot spend these forty days obsessed with sorrow, self-pity, and doubt. We deny ourselves always if we would grow in holiness, but this isn’t the kind of denial that looks like the public posturing of the Pharisees. Our Lenten denial is the self-emptying of Christ, that is, the work of doing daily what Jesus did on the cross just once. Lenten denial is about making our gratuitous lives sacrificial. And we sacrifice when we give something up and give it back to God.

Therefore, turn your heart over to God. Give your life back to Him. Repent of your disobedience, rejoice in His forgiveness, and then get busy doing His holy work among His people.

If your Lenten sacrifice is going to be just a pious public display, don’t bother with Lent this year. Jesus teaches his disciples that performing righteous deeds for show – fasting, giving alms – will win you nothing from our heavenly Father. He calls those who strut around showing off their piety hypocrites. It’s a show, pure theater. Nothing but a skit for public consumption. He says, “[…] when you fast, anoint your head and wash your face, so that you may not appear to be fasting[…].” Jesus warns us here about our tendency to think that we’re doing something substantial by superficial means. Does that rosary around Madonna’s neck really mean she venerates the Blessed Mother? Does the cross of ashes most of us will wear today mean that we’re truly humble before the Lord? That we’re wholly given over to repentance, to a conversion of heart, and a life of holy service? If that cross of ashes is going to be a mark of pride for you today or a temptation to hypocrisy, wash it off immediately. If that cross of ash is going to be the sum total of your witness for Christ today, wash it off immediately.

Our Lord wants a contrite heart not an empty gesture. Our Lord wants our repentant lives not public piety. When you pray, go to your room and close the door. When you fast, wash your face. When you give alms, do so in secret. Rend your hearts not your garments.

The Lenten pilgrimage we begin today is an excursion into mortality, a chance for us to face without fear our origin and our end as dust. It is our chance to practice the sacrificial life of Christ, giving ourselves to God by giving ourselves in humble service to one another. Lent is our forty day chance to pray, to give alms, to fast and to do it all with great joy, smiling all the while, never looking to see who’s noticing our sacrifice.

Remember, brothers and sisters: dust is never proud.

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Pagans do that too

7^th Sunday OT

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Jesus is tempting me to despair. I'm only partially serious here. But his admonition to be perfect as my heavenly Father is perfect makes me wilt a little inside. When I do a quick examination of conscience, I come away feeling and knowing that my heavenly perfection is about as far away as me fitting into my 32in Levi's ever again. 1982. That's the year I was last able to squeeze into a pair of 501's. And it might be the last year I felt remotely holy. I was a college freshman and didn't know any better. Now I do. And the distance between where I am and where I ought to be is frightening. If you feel this way, well, welcome. . .we've got work to do! Thanks be to God He doesn't abandon us to work this holiness-thing out for ourselves. We've got all kinds of help. Sacraments. Prayer. Fasting. Good works. Spiritual friends. Best of all, we've got God Himself cheering us on and throwing His considerable weight behind our progress. If we will to be perfect as our heavenly Father is perfect, we can be. But we can't do it if we use our pagan neighbors as our measure of progress. Jesus couldn't be any clearer: doing merely what the pagans do cannot get us closer to the Father's perfection.

So, who are these pagan neighbors? Jesus' pagan neighbors were Romans, Greeks, and a variety of Semitic peoples – all of whom worshiped a pantheon of gods closely associated with Nature. Lots of idols – stone, gold, ivory, wood –; lots of bloody animal sacrifices on temple altars; lots of seasonal festivals and ancient religious customs. Their gods embodied a specific human passion – love, war, wealth, revenge. Or were sovereigns over some part of Nature – mountains, the sea, rivers, forests. These gods were typically fickle about helping their followers. And often prone to getting upset. They rarely issued moral commands or set out ethical guidelines for good behavior. In essence, the gods were just Big Humans who lived forever and used their power to play with the humans who worshiped them. Pagans indulged their appetites and passions – lust, greed, pride, anger; they sought revenge for offenses – real and imagined; they also loved their children and helped their neighbors; tried to be virtuous – as they understood virtue; and worked to be faithful to their gods. What the pagans didn't do was strive to live in the world w/o being of the world. They worshiped the world. They worshiped creatures not the Creator. And for Jesus – and for us – that's the difference that makes the difference.

We need to be quick to note here that Jesus doesn't condemn the pagans for loving their neighbors, their children, or for greeting one another as friends on the street. We have long accepted that there are “virtuous pagans,” those who to the best of their ability and circumstances embody prudence, temperance, justice, and fortitude. God bless them! Jesus' admonition is aimed directly at us not the pagans. Even the pagans do the things we call good. Our perfection in the Father requires we go beyond the merely Good Enough and strive for the Best. Why? Because we are striving to be and to do something otherworldly while remaining firmly grounded right where we are in the world. The only way to accomplish this holy task is to set our hearts and minds irrevocably on God and do and say and think only those things that bring us closer and closer to our end. Look to the pagans and their natural virtue. What are they doing right and how do we do it better as followers of Christ?

Pagans welcome strangers to their temples. We welcome strangers to our Masses. But that's not enough. Do we testify to the mercy we've received? Do we show them sacrificial love? Do we tell them about the power of repentance and the confession of sin? It's not enough to be welcoming. Even the pagans do that. Pagans can and do heal the sick, feed the hungry, and visit the imprisoned. So do we. But that's not enough. Do we give God the glory for providing the food? For giving us the medicine? For infusing us with hope to share with the hopeless? It's not enough to do good works. Even the pagans do that. Pagans love, forgive, show mercy, and tell the truth. So do we. But do we do these things for social advantage or b/c we live and move in love and forgiveness and truth? Because we are Love, Forgiveness, and Truth in Christ Jesus? It's not enough to be virtuous. Even the pagans do that. Yes, we have a lot of work to do. But there's no good reason to despair. We have the Church – one another; we have the sacraments; the Word of God, and we have the gift of God Himself to see us through. We can be perfect as the heavenly Father is perfect. . .if we receive all He has to give us. 

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Is the Spirit asking us to do a New Thing?

6^th Week OT (F)

Fr. Philip Neri Powell OP

Serra Club, Irving

Some say that the Spirit is moving through the Church. That the Spirit is inspiring us to do “a new thing.” To re-establish the Church as a “radically inclusive” community that “listens and welcomes” unconditionally. To achieve this level of inclusivity, the New and Improved Church will no longer preach the Gospel of confession and repentance. Confession will not be necessary b/c nothing will be sinful. If nothing is sinful, then repentance is unnecessary as well. Rather than exhorting the faithful to deny themselves in charity, the NIC will encourage the newly included to celebrate their diversity and explore alternatives expressions of Self. Rather than supporting the faithful in carrying their crosses, the NIC will rename those burdens “structures of oppression” and find someone else to blame. Rather than showing the faithful how to follow Christ, the NIC will invoke the Spirit of Age and point to the world as our model of holiness. What is now a straight and narrow path to heaven will become a twisted, wide-open ditch leading us back into the world and eventually straight into hell.

Some say that the Spirit is inspiring us to do “a new thing.” That the Spirit is moving through the Church. Wrong. The Spirit is not moving through the Church. The Church moves within the Spirit. Even better: the Spirit and the Church move together in the person of Christ Jesus. And his words to us couldn't be clearer: “Whoever is ashamed of me and of my words in this faithless and sinful generation, the Son of Man will be ashamed of when he comes in his Father's glory...” Like every other generation, this one battles the temptation to edit the Gospel to its tastes, to revise the words of Jesus into something more pleasing and less likely to get us in trouble with the world. The promise we hear is this: if we would just change one or two of the Lord's harsher teachings, the world would reward us with applause and acceptance. We wouldn't have to be embarrassed by our outdated morality or silly rituals. The world will love us! And we could be proud of identifying as Catholics. Of course, this is a lie, a lie bought wholesale by the Episcopalians, some or most of the Methodists, the Presbyterians; the UCC, the Anglicans, most of the Protestant world, and, of course, the Catholic bishops in Germany. “Whoever wishes to come after me must deny himself, take up his cross, and follow me.” Follow Christ. Not the world and its fashionable but deadly nonsense.

What Christ is asking us to do is repent, believe the Gospel, love God and one another, and bear witness to the mercy we have received. He is not asking us to rewrite the Bible or edit the Apostolic faith once for all delivered. He is not asking us to love both the sin and the sinner and to pretend that sin isn't sin. He is not asking us to dismantle structures of exclusivity in the Church by adding diversity, equity, and inclusivity to the Ten Commandments. There is a Spirit demanding that we do all these things. But it is not the Holy Spirit. It is the Zeitgeist. That infernal spirit that applies pressure to applause-seeking clergy and theologians to tweak the faith just enough to confuse the message of the Good News. The Good News is that the Church is already as radically inclusive as she can be. No one is excluded from receiving the grace needed to repent and take up the Cross. No one is excluded who desires a life of holiness. No one is excluded from the straight and narrow path who wills to walk it. “Whoever [WHOEVER!] wishes to come after me must deny himself, take up his cross, and follow me.”

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You don't need a sign

6^th Week OT (M)

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Why are the Pharisees seeking a sign from Jesus? They've heard him preach. They've seen a couple of his healing miracles. They know Scripture, so they understand who and what he is claiming to be. Why do they need (or want) another sign? Maybe they are on the fence, leaning Jesus' way and just need a little push to bring them over all the Way. Could be they are just curious and want to see if he'll perform for them. Since they consider Jesus a dangerous influence on the faithful, they probably want him to refuse so they can say, “See! He can't show us a sign. He's a fraud!” Jesus refuses them, “I say to you, no sign will be given to this generation.” He doesn't explain why they won't get a sign. He just hops into a boat and rows away. Strange as it might sound, this is an ingenuous evangelical tool. Preach a bit. Teach a bit. Give a sign or two of heavenly approval. Refuse all requests to perform another sign, then leave. Jesus' approach here says, “I know who and what I am. I know my mission, my purpose. I have nothing to prove to you.” The Pharisees can't be argued into having faith. They have too much to lose if Jesus is telling the truth. They can't be bullied, or bribed, or tricked into following the Way. Again, too much to lose. The only path open to them – to anyone, really – is to believe, confess belief, repent, and follow Christ. The bottom line is: you believe or you don't. If you believe already, signs only confirm your belief. If you don't believe, you'll find a way to debunk the sign. Signs quickly becomes irrelevant once the initial surprise of their appearance wears off. Besides, the Enemy can perform signs too. Without a grounding in faith, a sign can be read, misunderstood, and followed to one's destruction. Jesus knows this, so he refuses the Pharisees. If you find yourself asking God for a sign, think twice. Are you testing Him? Are you admitting a lack of faith? Maybe you're just curious? Regardless, signs are one thing, knowing what they mean is another. Faith can show you what the sign means. But if you have faith already, the sign is pointless. Faith is the good habit of trusting God. Asking for a sign is not a sign of trust. The Pharisees have a lot to lose if Jesus is telling the truth. What do you and I have to lose? Slavery to sin, anxiety and worry; the threat of eternal death. Well worth a life of faith and foregoing an unnecessary sign. 

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WHY we do good works matters

5^th Sunday OT

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Upon hearing of my interest in Catholicism, my 11^th grade English teacher asked me, “Don't you think it's enough just to be a good person?” I asked him what a good person is. He replied, sounding like the prophet, Isaiah, “Share your bread with the hungry, shelter the oppressed and the homeless; clothe the naked when you see them...” I was all of 16, so my response faith was weak: “I think there's more to it than that.” Indeed, there is. A group of folks in Delaware recently to collected blankets, socks, hats, gloves, and canned food for the homeless. They collected donations to help with the medical bills. Another group in Austin set up a permanent organization to fight for religious freedom, human rights, and justice for those marginalized by economic hardship. The organizer of this campaign was quoted in the paper, saying, “I applaud all [those] who engage with their community to help end undue suffering...” Sounds like these folks are doing Good Work. Like typical Catholic parishes. Except they aren't Catholic parishes. Both groups are congregations of The Satanic Temple. And their project is called Satanic Good Works. Is this the kind of good works Isaiah is urging us to do?

Yes...and no. Yes, the good works are good insofar as they help alleviate human suffering. No, b/c these works are done to glorify the Enemy not God. Now, you might ask, “What difference does it make to the homeless if their food comes from Christians or Satanists?” None. Hungry is hungry. Food is food. Atheists, Satanists, humanists can feed the hungry and clothe the naked as well as Christians can. The question here is for the Christians: why are we doing good works? Why did we invent, build, and still maintain universities, hospitals, orphanages, hospices, nursing homes, and schools all over the planet? The why here matters b/c even the enemies of God can do the what. Isaiah lays out our – for lack of a better phrase – social obligations. We call them the corporeal works of mercy. The Gospel tells us that our failure to do these works will see us herded with the goats and thrown into the fire pit on the last day. So, very serious obligations. But is doing these good works enough to see us herded with the sheep and welcomed into heaven? If so, then we can expect to share the Father's table with atheists and Satanists. If not, then what else is necessary? What makes our good works different?

I said before – the why of our work matters. If we do good works for the sake of the work itself, or even for the sake of those we work for, then our work is indistinguishable from the works of the Satanists – as good as it may be. Our work must be done for no other reason than to give glory to God. Any other reason tempts us to pride or self-righteousness. Any other reason gives us reason to think that our work is ours alone. We may be tempted to believe that our work will save us. Or that it's possible to buy a place at the Father's table. Or – perhaps the worst – that our work makes us better than the poor, holier than those we serve. Jesus says that we are the salt of the earth and a light to the world. Our saltiness is not our doing. Neither is our light. Both belong to him alone. We merely participate. And to the degree that we freely participate, giving him the glory for his generosity, we grow in holiness. Our saltiness and light are given to us. And we are charged with passing them on to others in need. This “passing on” is our good work. But the source of our goodness is God alone. By following Isaiah's admonitions, we point to God and reveal His goodness and providence. The whole point is to lead others into a healing relationship with their Creator. When we lose sight of The Why of our good works, we lose sight of who and what we are as freed children of the Father. Jesus says, “...your light must shine before others...” Why? Why must our light shine? “[So] that they may see your good deeds...” Why do others need to see our good deeds? “[So they may] glorify your heavenly Father.”

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The truth is always pastoral

4^th Week OT (S)

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Let no one say that Our Lord was not a great Dominican! Mark bears witness to this: “...his heart was moved with [compassion] for [the vast crowd], for they were like sheep without a shepherd; and he began to teach them many things.” In the Order, we call this compassionate impulse to teach the truth, misericordia veritatis – the mercy of truth. What we know and want to make more widely known is that revealing the truth and receiving the truth are acts of mercy, manifestations of compassion. IOW, speaking the truth and hearing the truth will set you free. Free from what? Whatever is binding you to sin and death. Our Lord is moved to teach the truth b/c – looking out over the vast crowd – he can see everything holding his Father's people down. Material and spiritual poverty. Disordered passions and appetites. Intellectual pride and the desire for worldly recognition. Crippling disease. Loneliness. All flowing together to create a suffocating cloud of despair. Our Lord has two choices: 1). teach the truth and risk the anger of the world, or 2). comfort with a lie and soak up the world's appreciation. We can see the choice he made. [point to crucifix]

He chose to be the Good Shepherd of his sheep. Not the choice everyone makes. Recently, a newly minted American cardinal published an essay calling on the Church to abandon her ancient teachings on sexual morality in the name of “compassion” and “inclusion.” B/c some feel excluded from the Church, he argues, it's imperative that the Church soothe their feelings by lying to them. There's nothing new here. Pushing the Church to forsake the Gospel in favor of the Lie is as old as the Church. And there is nothing merciful, compassionate, or pastoral about lying. The truth is always pastoral. Veritas in caritate is always pastoral. Jesus doesn't say to the crowd, “If your poverty makes you sad, just pretend you are rich!” He doesn't say to those suffering physically, “You're not in pain if you believe you aren't!” Nor to those w/o hope, “Your despair is who you are. Embrace it!” Instead, he show them compassion and teaches them the truth, a way to be free of their slavery to sin and death. If and when we are willing, he heals us, lifts us up, and offers us a place at his Father's table. Mercy is offered but it must be received in repentance. That's misericordia veritatis.

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Choose the largest measure

Ss. Timothy & Titus

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

The world teaches us to be victims and hold grudges. There is no more powerful claim in our culture at the moment than “I am the victim here!” There's real, worldly power in being aggrieved. For every grievance there's a just and equitable remedy to be found. More often than not, that remedy is some sort of public punishment meant to deter future offenses. What that remedy is really about, of course, is control. The power to subjugate, exile, or execute one's opponents. It's about vengeance and domination. This is not the Way of Christ. The world wants us to think in terms of oppressor and oppressed, slave and master. Christ teaches us to think in terms of brother and sister, family and servant. We serve because we are gifted with divine love and that love – by its very nature – is diffusive. If we are loved, then that love must be shared. The most immediate way of sharing divine love is to imitate divine love in the act of forgiveness. To forgive is to relieve another of his/her debt to you. You eagerly and sincerely surrender your status as a creditor in favor of willing the Good of another. If you cannot bring yourself right now to forgive in name of divine love, then start by forgiving for your own sake. The measure you use to measure will be used to measure you. If your measure is stingy and mean, then your capacity to receive forgiveness will be stingy and mean. Think of the act of forgiveness as a stretching exercise. The more and more easily you forgive – the further you stretch your mercy muscles – the more and more easily you are able to receive forgiveness. Generally, our reasons for not forgiving others are really just excuses to cling to our sense of having been offended. My dignity. My pride. My position. My status as a victim. None of which matter in the least in the Kingdom of Heaven. In the divine economy, both the creditor and the debtor become richer when a debt is forgiven. Both the creditor and the debtor are freer, better equipped to grow in holiness, and more able to move on toward Christ. God has forgiven us. From all eternity, we are free from sin and death. That's a debt that cannot be repaid. All He asks of us is to be instruments of diffusion, little nodes of dispersion for His divine love. Our measure must be as large as God Himself. That's the measure we want and need when comes our turn to be measured.           

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There is only Christ

3^rd Sunday OT

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Do you belong to Paul or Cephas or Apollo? To Trump, Biden, Obama, or Cruz? Do you belong to JPII, Benedict, or Francis? Or are you a pre-VC2 Catholic or a Spirit of V2 Catholic? Maybe a Traditionalist or a progressive? A New Mass or Old Mass Catholic? A recent survey of some 4,000 American priests concluded that younger priests are more conservative than their older, more liberal brother priests. You will search in vain for a definition of liberal and conservative in the survey. The author of the survey dodged every request to define the terms in a recent interview. As a priest-formator, seminary professor and spiritual director for 11 years, I'd say that the survey is absolutely correct. But I too would struggle to define my terms. What is a “conservative Catholic,” a “progressive Catholic”? For that matter, what does it mean for a follower of Christ to say, “I belong to Paul” or “I belong to Apollo”? Being a follower of Christ means that one has heard Jesus say, “Repent, for the kingdom of God is at hand,” and followed him. It means one has received an invitation from God to become a “fisher of men.” Why follow the sheep when you can follow the Shepherd?

I don't need to go into detail about the division and polarization in the contemporary Church. It almost perfectly reflects the division and polarization of the world. If this isn't a scandal, I don't know what is. And I confess my own contributions to the problem. I am as likely as anyone else to use secular political terms to describe Catholic partisans. And I encourage seminarians and young priests to lean heavily toward the more traditional side of churchy disputes. My training as a Thomist and a Stoic prevent me from embracing Traditionalism in all its polyphonic and lacy grandeur, but I'll also grab a silk chasuble (even fake silk) over a burlap chasuble every time. I confess all this to make sure you understand that I know that I am part of the problem. The preacher preaches to himself first! The Father's prophetic Word on our current mess is clear: those who follow Christ confess that they follow Christ. Not the Democrats or the Republicans or the progressives or the Traddies. But Christ. And Christ alone. I belong to Christ. And that means I can belong to no one else. Follow the Shepherd not the sheep.

So, does following Christ mean that we cannot also be a progressive or a Traddy or some other adjectival add-on? No, it doesn't. But notice how English works. Adjectives modify nouns. So, if I say I am a “BXVI Catholic,” then I have used BVXI to modify Catholic. If this means that I have read, understood, and accepted BXVI's understanding of what it means to follow Christ, then fine. I am following Christ (first) in the manner of BXVI (second). However, if it means that I have given my allegiance to a partisan camp for the sake of being identified as a partisan of that camp, then not so fine. Why? Because being a partisan is what matters to me here, not following Christ. If being a progressive is more important than being a Catholic, or being a Traddy is more important than being a Catholic, then you are saying, “I belong to Progressivism” or “I belong to Traditionalism.” Is Christ divided? Was Obama or Trump crucified for you? Did LGBTQ ideology or the Constitution suffer for you? Were you baptized in the name of JPII or Francis? No, of course not. Nor is it the flesh of politicians or popes or theologians that you eat this morning. We eat Christ this morning, so it is to Christ that we belong.

Matthew reports that Jesus moves into the area of Galilee and “from that time on, [he begins] to preach and say, 'Repent, for the kingdom of heaven is at hand.'” Not the kingdom of Progs or Traddies or Democrats or Republicans. The kingdom of heaven is at hand. And it's time to repent. To turn away from the sins of divisions and parties in the Church, away from laying claim to this or that ideology as a modifier for our faith. It's time – beyond time! – for us to return to Christ and him alone and do the job we've agreed to do: fish for the souls of men and women who desperately want to be free from sin and death. Only Christ can free them, free us. The politicians can create programs. Popes and bishops can create processes and policies. Ideologues can create the illusion of secular utopias or perfectly ordered Christian societies. But only Christ can rescue us from sin and death and make us partakers in his divine life. If you will receive the gift of eternal life, you will order your life first to Christ. Everything else – family, friends, neighbors, politics, religion – everything else will flow naturally from your fundamental relationship to Christ. For salvation, there is no Trump or Biden or JPII or Francis or Progressivism or Traditionalism. There is only Christ. Why follow the sheep when you can follow the Shepherd?

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Is Jesus crazy?

St. Agnes

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Is Jesus crazy? Well, here are some of the promises made by Christ to those who follow him. He promises us persecution at the hands of our family and friends. He promises trial and imprisonment by governors and princes. He promises ridicule, opposition, and outright violence for his name's sake. He tells us that his Way is straight but exceedingly narrow, difficult to navigate at times. Along the Way, he promises us battle after bloody battle in a war he has already won. We have before us a long, hard struggle against an Enemy who cheats, steals, lies and has no moral qualms about using whatever he needs to ensnare us. Finally, he tells us that to follow him with our whole hearts and minds and bodies, we must follow him all the way to the Cross and the Tomb. That's a promise too. Yet, here we are, following him around, looking forward to seeing all these promises fulfilled. Jesus' family and friends think he's out of his mind. Maybe they should be more concerned about those who follow him! Maybe they should take a look at those of us who know what it means to follow him. . .and do it anyway. Obviously, we're the ones out of our minds.

It could be that we're perfectly sane and simply believe that we will somehow escape the consequences of following Christ. And we might escape the more gruesome consequences. But we can't escape the most basic consequence of following him: we will not be comfortable in the world; we cannot be content while we live in the world. The reason for this is simple: the world opposes everything Jesus tells us is good, true, and beautiful. While we practice mercy, forgiveness, and love, the world demands revenge, reparation, and selfishness. While we trust, hope, and work toward our end, the world is suspicious, cynical, and without purpose. When the world watches us thrive in divine love, it becomes enraged at our peace and rails against our care and defense of the least among us. Our eagerness to submit to the Father's will makes the world crazy b/c the world will submit to nothing and no one. Or so it claims. Is Jesus “out of mind”? By the world's standards, yes. And thanks be to God! Otherwise, we'd be tied to a prophet who serves a temporary god. Are we crazy for following the Word Made Flesh? No. What can be more sane that following him who created and recreated all there is?

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The law serves us

St. Anthony, Abbot

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Who here got out of bed this morning and thought: “I'm going to commit a crime today”? I'm betting no one. We are law-abiding citizens. We do not seek out opportunities to cause trouble nor do we do out of our way to look for unjust laws. So long as we are left alone to study, pray, enjoy our basic freedoms, and flourish as children of God, we are happy to go along with whatever Congress or the city council legislates. But as government grows bolder and bolder in its attempts to infringe on basic human rights through legislation that violates the natural law, our peace with the legal status quo grows more and more uneasy. It may not be inevitable that we find ourselves in jail for civil disobedience but it seems that the chances grow with every time a council or court convenes. Forcing doctors to perform transgender surgeries. Teaching elementary school children about deviant sexual practices. Banning prayer outside of abortion clinics. Denying the dignity of the human person through euthanasia and the death penalty. How do we respond?

We remembered Martin Luther King yesterday. In 1963, from his jail cell in Birmingham, Alabama, he reminded the Church of her successful historical witness and current failure: “There was a time when the church was very powerful—in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. . .Small in number, they were big in commitment. . .By their effort and example they brought an end to such ancient evils as infanticide and gladiatorial contests. Things are different now. . .Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church's silent—and often even vocal—sanction of things as they are.” Jesus says to the Pharisees, “The sabbath was made for man, not man for the sabbath.” 

Being just is easy in the absence of challenge. Doing justice in the face of government sanctioned oppression – especially the oppression of our natural right to religious freedom – is difficult at best, impossible if we surrender. Our fight will not be against local politicians but with an Ancient Lie: man serves the law. When the time comes, remember Jesus standing in the field, teaching the Pharisees: “The sabbath was made for man, not man for the sabbath. That is why the Son of Man is lord even of the sabbath.” There is something larger, more important, and infinitely more fundamental to being fully human than obeying man's law, especially a law that defies God's law: the eternal worth of every human creature in the love of God our Creator. No merely man-made law can outlaw divine love and our need to say Yes to being loved.

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Knowing about is not knowing

2^nd Sunday OT

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

John the Baptist makes an unnerving confession about Jesus the Christ, “I did not know him.” Twice he confesses, “I did not know him.” Why are these confessions unnerving? He's John the Baptist! He leaped in his mother's womb at the presence of Christ in Mary's womb. He's lived in the desert, eating bugs and honey and talking to God for three decades. He's roamed up and down the Jordan River dozens of times, baptizing sinners for the repentance of sin and proclaiming the advent of the Christ – the Christ he now claims not to know! How is this possible? We could say that John knew about Jesus the man but didn't know that the man Jesus is the Christ. Or we could say that John had a natural knowledge of Jesus, a merely human knowledge of Jesus but not a supernatural knowledge. A distinction helps here: I can know about a person w/o knowing that person. I wrote my doctoral dissertation on Whitman. I know a lot about him. But I cannot claim to know him personally. He died in 1892, 72 years before I was born. John's confession sets up a question for us: do I know about Christ? Or do I know him? The difference here determines our place in eternity.

I grew up in MS hearing: “Have you accepted Jesus into your heart as your personal Lord and Savior?” This question usually makes Catholics squirm a little b/c it requires us to think about our salvation in a way that makes little sense to us. It's formulated to make us think “outside the Church,” outside the Body of Christ and to consider ME in a relationship with HIM. Catholics think in terms of US in relationship with HIM. This question also invokes images of religious passion, conviction, and maybe even some wild hand-raising and shouting. It's all very Baptist – subjective, emotional, and messy. Catholics prefer the orderly, scripted, and routine encounter with Christ we find in the liturgy. Or a quiet, contemplative rest in front of the tabernacle. We know what to expect, and we're perfectly happy when nothing more than the expected happens. Whether we claim Christ as a personal Savior or as the Savior of the Church, we can know a lot about him w/o knowing him as a person. We can know (e.g.) that he was born in Bethlehem to Mary and Joseph. That he was a carpenter. That he died at the hands of Pilate by crucifixion. He was around 33yo when he died. That he claimed to be the Son of God, and so on. We know about him. But do we know him?

John answers the question: No, I did not know him. John knew a lot about the promised Messiah from scripture. But it took the HS's intervention to reveal Jesus as the Christ: “...the one who sent me to baptize with water told me, 'On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit.'” The Spirit descends on Jesus and John then confesses: “Now I have seen and testified that he is the Son of God.” Now, John knows the Christ. How do we move from knowing about Jesus to knowing the Christ? And why is this move necessary for our salvation and our growth in holiness? Starting with the second question first. Knowing about someone requires nothing more than the ability to acquire and store facts about them as an historical figure. Date of birth and death. Significant events. Major achievements. Quirky facts and figures. We have all this info about Jesus. None of this info saves us from sin and death. None of this info brings us into his death and resurrection. None of it alone helps us partake in his divine life. None of it will get us to heaven. If we will to be saved and grow in holiness, we must know him and know him as a person.

So, how do we move from knowing about Jesus to knowing the Christ as a person? There is only one way: we meet him in another person; we meet him in one another. The liturgy, our prayer life, our good works, fasting, alms giving – all these prepare us to meet Christ in another. Everything we do as faithful Catholics fine tunes our ability and willingness to meet the Christ in one another. Sure, we are all imperfect Christs, no one on Earth is perfectly Christ as they are, but each one of us reveals something of Christ to everyone else. Why do we come together as The Body once a week if not to bring all of our imperfections into one place so that our witness may be more complete? Why do we insist on scripted prayer if not to train our voices to speak to God as one?We find Christ in one another. Imperfect. Incomplete. But knowing that my imperfections may be perfected in you. And you can show me the Way. That's what the HS reveals everyday. You are Christ. I am Christ. And we are Christs b/c The Christ rose to the Father and sent the HS among us to show us the way to perfection. Go and testify: He is the Son of God come to save us from sin and death. Find him in me. 

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Are you looking for him?

1^st Week OT (W)

Fr. Philip Neri Powell OP

St. Albert the Great, Irving

Everyone is looking for Jesus? Literally, everyone? Every creature capable of forming intent and seeing that intent carried out? Not just those who've recently heard him preach and witnessed him heal but all rational creatures everywhere? Like most things Catholic, the answer is yes and no. Obviously, Simon is saying something like: “You were among us earlier, then you just disappeared. We've been trying to find you ever since!” But Simon's simple declarative sentence is also a revelation, an unveiling of a fundamental truth about all men and women throughout history: we are always and everywhere looking for our salvation. We are always and everywhere looking for our perfection in the divine person of Christ Jesus. The CCC puts it this way: “God [...] freely created man to make him share in his own blessed life”(1). We were made so that we might come to share in the divine life of the Blessed Trinity. That's our created purpose, our end. We experience this purpose as a longing, a desire for completion and fulfillment. In our fallen state, we often attempt to satisfy this desire for perfection by choosing to give ourselves to lesser goods. Food, sex, power, wealth, all the usual suspects that compete for our love. In vain, we try to fill the God-shaped hole in our lives with things that are less-than-God. When we do this, we settle for an idol, a false god, and our search for completion comes to an unhappy end. The unclean spirits move in and feed on our despair. Never abandoning us to our own stupidity, Christ comes and shows us the Real Deal, the divine life we were created to enjoy. Then we can see that our idols are deaf, dumb, blind, and totally useless in seeing us to our perfection. Then – free from our slavery to merely created things – we can turn again to the Father, coming back again to our desire to live with Him forever. When you hear Simon say to Jesus, “Everyone is looking for you,” do you include yourself in that everyone? You and I are always among those who desire him. Even in our sin, we long for God. But do you freely look for Him, seek Him out? Do you freely choose Him as your Lord, or do you give that honor to a lesser good? Every breath we draw is a choice to live free in Christ, or to die enslaved to made things. Christ died for you. No made thing can. 

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Theotokos!

The Solemnity of the Mary, Mother of God, celebrates the decision taken at the Council of Ephesus (431) against the teaching of the Patriarch, Nestorius, who held that a human person could not be said to have given birth to God. The Patriarch of Alexander, Cyril, argued that Mary, as the chosen instrument of the Incarnation, conceived and gave birth to the Word, Jesus, fully human and fully divine, one person with two natures. Mary, then, is properly understood to be “Theotokos,” God-bearer.

Cyril wrote (in part) to Nestorius:

"And since the holy Virgin brought forth corporally God made one with flesh according to nature, for this reason we also call her Mother of God, not as if the nature of the Word had the beginning of its existence from the flesh.

For In the beginning was the Word, and the Word was God, and the Word was with God, and he is the Maker of the ages, coeternal with the Father, and Creator of all; but, as we have already said, since he united to himself hypostatically human nature from her womb, also he subjected himself to birth as man, not as needing necessarily in his own nature birth in time and in these last times of the world, but in order that he might bless the beginning of our existence, and that that which sent the earthly bodies of our whole race to death, might lose its power for the future by his being born of a woman in the flesh. And this: In sorrow you shall bring forth children, being removed through him, he showed the truth of that spoken by the prophet, Strong death swallowed them up, and again God has wiped away every tear from off all faces. For this cause also we say that he attended, having been called, and also blessed, the marriage in Cana of Galilee, with his holy Apostles in accordance with the economy. We have been taught to hold these things by the holy Apostles and Evangelists, and all the God-inspired Scriptures, and in the true confessions of the blessed Fathers."

Cryril published twelve anathemas against Nestorius. Cyril's letters and his anathemas became the primary texts from which the council fathers drew up their canons for the council.

The first anathema reads: “If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (Θεοτόκος), inasmuch as in the flesh she bore the Word of God made flesh [as it is written, The Word was made flesh] let him be anathema.”

The fifth anathema reads: “If anyone shall dare to say that the Christ is a Theophorus [that is, God-bearing] man and not rather that he is very God, as an only Son through nature, because the Word was made flesh, and has a share in flesh and blood as we do: let him be anathema.”

As is the case with all Marian dogma and doctrine, we are immediately directed back to Christ as our Lord and Savior. No Marian dogma or doctrine is declared or defined in isolation from Christ. She is always understood to be an exemplar of the Church and a sign through which we come to a more perfect union with Christ. Though our Blessed Mother is rightly revered and venerated, she is never worshiped as if she were divine. She is rightly understood as the Mediatrix of All Graces in so far as she mediated, through her own body, the conception and birth of Christ, who is Grace Himself. In no sense are we to understand our Blessed Mother as the source of grace. Rather, she was and is a conduit through which we benefit from the only mediation between God and man, Christ. In her immaculate conception and assumption into heaven, our Blessed Mother is herself a beneficiary of Christ's grace. As such, she cannot be the source of our blessedness, our giftedness in Christ.

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