Rattle them bones

20th Week OT: Ezekiel 37.1-14 and Matthew 22.34-40
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

PODCAST!
Prophesy over these bones! Prophesy to the spirit, prophesy, son of man! The people of God have been saying, “Our bones are dried up, our hope is lost, and we are cut off.” The people of God have been saying, “Our Church is in ruins, our priests are lost, and we aimlessly wander a new desert without certain Truth, without sure teaching, without good Christian example.” Therefore, prophesy over these bones! Prophesy to the spirit, prophesy, son of man and say over these bones, “Dry bones, hear the word of the Lord! Thus says the Lord: I will bring spirit into you, that you may come to life[…]O my people, I will open your graves and have you rise from them[…]I have promised, and I will do it, says the Lord.”

And surely He did: the birth, life, suffering, death, and resurrection of His Only Son for our redemption fulfilled this promise, bringing His people back to Him, making us a nation of prophets, priests, and kings, making us a holy family, participants in His Divine Life through His Son. And yet, with Ezekiel, we can walk the plains of the Church and see in every direction dry bones, members of the Body dying and drying out, worrying themselves raw with scandal, dissension, contests over how we will pray together, pitched battles over who and what counts as “Catholic,” and who has power and who doesn’t and on and on. Sometimes my own hands ache with anxious twisting and I think my bones will dry out worrying. Surely, our hope is lost, and we are cut off.

Thus says the Lord, “O my people[…]I will put my spirit in you that you may live!” And that spirit, the Holy Spirit, is the love that the Father and the Son have for one another, the love that breathed the Word over the void: “Let there be Light!”; the Word spoken to Moses and Aaron and Abraham, Isaac and Jacob; the Word spoken to the prophets—“Thus says the Lord!”; the Word spoken to Mary by an angel; the Word conceived in her womb and given to the world; the Word that knocked Paul off his horse; the Word that silenced the naysayers who ridiculed Jesus; the Word that healed the blind, the lame, the deaf, the demonically possessed, and brought the exiles home; the Word that defies Roman law, suffers Roman violence, dies on a Roman cross, and bleeds for the salvation of Rome and Jerusalem and Athens; the Word that breathes its last across the world, rips the temple veil, and re-creates the whole of creation—a New Man, a New Covenant, a new image and a new likeness.

If we will participate in this creating and recreating Word, this breath of God and the love of the Blessed Trinity, we will hear this commandment with ears eager to obey, eager to listen: You shall love the Lord, your God, with all your heart, your soul and your mind. You shall love your neighbor as yourself. You shall. Not a suggestion. Not a wistful hope. You shall. That’s an imperative. A command. And it means that we hold in our hearts, our souls, our minds the whole of the law and the prophets, the salvation history of a holy people—not drying bones and wasting flesh, not hearts flabby with worry or stretched thin by anger, not minds clouded with alien philosophies and speculative theological junk, but hearts and minds eternally abandoned to God, just thrown away to His will.

Can these bones come to life? Ezekiel answers, “Lord, you alone know that.” We can answer, “Yes! Even dry bones have hope in Christ’s love. Our dry bones can love since Christ has loved us first.”

Sonship of Jesus, Queenship of Mary

Queenship of Mary: Isaiah 9.1-6 and Luke 1.26-38
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

PODCAST!
One week from her assumption into glory, we celebrate the Blessed Mother’s crowning as the Queen of Heaven. Why? Why do we call her “Queen of Heaven” and why do we celebrate the event?

Every liturgical celebration of the Blessed Mother is always a celebration of her Son first. I mean, we celebrate our Mother’s conception, her birth, her life, her motherhood, her suffering and her assumption into glory always in reference to her mission and ministry in bearing the Word into the world, in giving birth to the Christ for the salvation of all creation. As the handmaid of the Lord, we honor her as the Blessed Virgin. As Jesus’ mother we honor her as our Mother in faith. With Christ her Son, the King, we honor her as Queen. She is Handmaid, Mother, and Queen because Jesus is Lord, Son, and King.

Mary no more needs our honor than the Father needs our praise. Our desire to praise the Father is His gift to us for our growth in holiness. We have nothing to contribute to His perfection; we have nothing that He lacks b/c He lacks nothing. We honor Mary, a creature like us, though lifted above us, for her fidelity to the will of the Father in becoming the Mother of His Word. But our praise adds nothing to her glory, nothing to her honor in heaven. To praise Mary is to ignite in us the desire to imitate her fidelity, to follow the path she has blazed for us to her Son. As a people who once walked in darkness, we have seen a great light and that Great Light is the Prince of Peace.

Following our Mother in faith to the Great Light, Jesus Christ, is first a matter of surrender, surrendering our will to the Will of He created us in His image and likeness, surrendering who we pretend to be without Him so that we become who we are made to be with Him. The creation-rattling fiat of a Jewish peasant girl is exactly how we come to the Father: “May it be done to me according to your word.” Mary is Queen of Heaven b/c she was first the Handmaid of the Lord.

In the encyclical establishing this memorial, Ad caeli Reginam, Pope Pius XII wrote: “We are instituting a feast so that all may recognize more clearly and venerate more devoutly the merciful and maternal sway of the Mother of God. We are convinced that this feast will help to preserve, strengthen and prolong that peace among nations which daily is almost destroyed by recurring crises”(ACR 51). Right now, this is the greatest reason to honor our Mother, to offer her praise for her fiat. Can we watch the evening news without wondering if we will destroy ourselves in waves of avarice and hatred, endless repetitions of domination and vengeance, and the idolatrous worship of violence, of terror and war?

Celebrating our Mother, honoring her sacrifice, praising her gift of her life for her Son—these will get us moving on the way to peace, but it is when we follow her in her surrender to the Father’s will that we achieve the true peace of Christ, the perfect peace of absolute freedom in righteousness.

Mary brought into the world the One who broke the slavers’ yoke, the taskmasters’ rod. We start this day by honoring her surrender as a handmaid and her exaltation as Queen. Can we live the day and end it doing more than giving her honor? Can we repeat, loud and clear: “I am the servant of the Lord! Let it be done to me according to His Word!”

Living wisely on the Bread of Heaven

20th Sunday OT: Prov 9.1-6; Ephesians 5.15-20; and John 6.51-58
Fr. Philip N. Powell, OP
St. Paul Hospital, Dallas, TX

PODCAST!
What does it mean for a Christian to live foolishly? It could mean living outside the church’s care, outside the historic embrace of the living tradition that guards and hands on the priceless arts of our faith’s lived-wisdom—the stories, the teachings, the creeds that we use to become saints. Living foolishly could mean buying tickets on one of the many inevitable cultural train wrecks that will litter our social landscape soon enough—the dilution of personal responsibility in a culture crazy for genetic causes; the multiplication of atomistic souls perpetually jacked into IPods, laptops, and cell phones; the ease with which death comes to be a reasonable reaction to daily inconveniences. Living foolishly could be something as “old-fashioned” as living in sin, living in defiance of the Father’s will for our lives, denying divine providence; or maybe something like living a life of unhealthy risk, constant stress and trauma, living outside rational deliberation, on the edge of chance and chaos.

We can live foolishly a hundred different ways, a thousand! But only one way to live offers us wisdom. Paul writes, “Watch carefully how you live, not as foolish persons but as wise[…]do not continue in ignorance, but try to understand what is the will of the Lord.” Living in ignorance of the Lord’s will for your life is what it means to live foolishly, to live without wisdom, without His guidance and care. A fool believes he wisely maps his life by considering all contingencies, covering all possibilities, insuring against all inevitabilities, but leaving the Father’s will off the map the fool guarantees that the biggest possible picture, the grandest scale of his life-campaign is missed entirely. Without God, without His grace we are nothing. Literally, “no thing;” we are not.

And here is where the arts of our faith’s lived-wisdom, handed on to us, are the most help. If you are Catholic, you simply cannot plead ignorance of the spiritual life. You cannot say with any integrity, with any expectation of being seriously believed: “I didn’t know about the life of wisdom! I didn’t know I had access to the treasures of our tradition!” If you make it to weekly Mass, you already have access to the priceless pearl of the Father’s revelation in the proclamation and preaching of the Word. You already have ready access to a communal life of prayer that lifts up praise and thanksgiving to God and petitions the Father with the indomitable intercession of the community of saints. You already have access to the living bread, the flesh and blood of our Lord Jesus Christ, given in sacrifice for us all and eaten at his command for our growth in holiness. You already have an open door to heaven, a cleared path to your final union with God, a greased shoot straight up to the Throne!

Living foolishly with this much wisdom just hanging around is near suicidal!

When you attend Mass, properly disposed, you eat and drink of the Lord’s body and blood, taking into your body and bloody the substance of the One who suffered, died, and rose again for our everlasting healing. True food, true drink he remains in us and we in him and we come, at our end, to Life because of Him. The foolish call what we do today—this sacrifice, this familial meal of his body and blood—they call it a “mere symbol” or a “simple memorial” without objective effect, without salvific consequences. Jesus says, “Whoever eats my flesh and drinks my blood has eternal life[…]the one who feeds on me will have life because of me.”

My life, your life is caused—granted, given, gifted—by the life of Christ in this sacrifice of the Mass—not mere symbol, not simple remembrance, but Real Presence and efficacious sacrifice—the folding of history by the power of the Holy Spirit so that Then touches Now and the one death for many on the cross is Here for our thanksgiving and praise. We do not sacrifice Christ again—over and over each Mass—but re-present, make present again his single sacrifice of the cross, our only means of salvation.

The will of the Father for us, our life in wisdom, is that we live together praising his Name, eating at His table, forgiving one another, outdoing one another in charitable acts, teaching and preaching the truth of the faith in love, witnessing to His mercy by seeking justice, and, quoting Paul, by “singing and playing to the Lord in our hearts, giving thanks always and for everything” in the name of Jesus our Risen Lord!

Yoked to Love

St. John Eudes: Ephesians 3.14-19 and Matthew 11.25-30
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

PODCAST!
We have two priestly prayers. Two prayers to the Father offered for the benefit of others by Paul the Apostle and Christ our only High Priest. Mediating between God’s people and God Himself, these two priests stand at the limit of their worlds, holding each fully, giving testimony to what will be out of what already is.

Paul, in his ministry as apostle, uses his prayer to draw the Ephesian church into the fullest possible in-dwelling of the Spirit, casting his people confidently and freely into the hands of Christ, calling upon them the sure knowledge of Christ’s love for them and looking well past the immediate moment toward their final end in a love that outshines, extravagantly exceeds mere knowing. They are, and we are, to be filled with the fullness of God!

Christ, in his ministry as Messiah and High Priest, uses his prayer to publicly praise his Father for the unique revelation of His power and mercy to the poor in spirit; speaking over the heads of the wise and learned, the Father opens the veil to show His face to the childlike—He “hands over” to His Son “all things” and Jesus announces that no one may come to know the Father except through the exclusive, the final revelation of His Anointed One, the Christ. And lest this appear to be a onerous condition, an illiberal prerequisite, Christ turns his prayer to the people and eases any anxiety about the weight of his singular Messianic revelation: “…my yoke is easy, and my burden light.” Why? B/c he’s done all the heavy lifting in the work of our redemption.

Paul prays that the Ephesians will be given the strength to understand the “breadth and length and height and depth” of Christ’s love. He prays that, in essence, that their Spirit-gifted understanding may be so complete, so completely absorbing that what is left of the human heart and the human mind is God. God alone. Love alone. Deus caritas est. God is love. This revelation of divine charity, the Father’s love for His children, is made singularly by His Christ, only by the Son, for the ultimate purpose of accomplishing in us our redemption. Along the way, we learn from his teaching and his example what it means to put on Christ’s yoke, to be guided in the rows of righteousness, to be lead into all the possibilities of peace and humility.

These priestly prayers put us squarely before the Father—ready or not!—to be taught the “hidden things.” If we come as the wise and learned to take on the yoke, that is, if we come to the field filled with information, stuffed with worldly wisdom, Christ’s yoke will only feel that much heavier. The childlike, the poor in spirit, come with a docility that radiates a readiness to be taught, an admission of holy ignorance yearning to be cured. (I can witness to the fact that this is not an attitude academics take on easily!) But it is exactly this meekness that imitates the Christ in his acceptance of the Father’s will for his life. Obedience makes his sacrifice on the cross possible and makes it efficacious. An unwilling sacrifice blesses nothing.

Ask yourself: what conditions have you placed on your acceptance of Christ’s yoke? What prerequisites must Jesus fulfill before you assent to his teaching?

What can be lighter than a meek heart yoked to Love?

The Popular Kids

St. Jane Francis de Chantal: Prov 31.10-13, 19-20, 30-31; Mark 3.31-35
Fr. Philip N. Powell, OP
Church of the Incarnation, Serra Club Mass

PODCAST!
I won’t ask how many of you were popular in high school! I was fortunate enough to find myself slugging through high school at a time in our culture when we were all challenged to perfect postmodern irony—the glib rejoinder to hard reality, the smart-alecky twist to every serious situation. We were also challenged to match pink/green/blue/yellow plaid pants with burgundy and purple Izod button-downs…but that’s a different homily! My point is that I was reasonably popular in high school b/c I was gifted by my parents with a sense of humor, a sharp enough tongue, and something like the ability to seem set back from it all, away, removed somehow from the fray, being at once engaged and separated. At the risk of sounding too therapy-ish, I wanted to be a cool kid but being a cool kid meant being distant, untouchable. To be included was to be self-excluded, and ironically, welcomed.

Among the first hints from Jesus that his gospel will not be limited to the Jews is this short passage from Mark. Teaching a small circle of disciples, Jesus is interrupted by the circle with the news that Jesus’ mother and brothers and sisters are outside asking after him. Rather than jumping up to welcome his family into the circle, Jesus takes this awkward moment to demonstrate a key point of his gospel message: salvation is no longer about who your family is, no longer about one’s tribe, no longer about connections, money, race, gender, or social class. Salvation is about hearing the Word and doing the will of God.

He asks the circle: “Who are my mother and my brothers?” I wonder if we can hear that question w/o irony nowadays—I mean, can we hear that question w/o hearing an inflection, a rhetorical lilt? We can speculate that Jesus has just completed a homily on what it means to be a hearer of the Word and a doer of the Father’s will. To hear the Word and then do the will of the Father is to become a member of God’s house, a householder in His tribe, a beloved son or daughter in His family.

The question about who his mother and brothers are isn’t a glib question masquerading as a “moral lesson.” It is a test question, a convenient chance to say, “Well, just as I was saying a few minutes ago, brothers and sisters, who indeed are my mother, my brothers and my sisters?” Like any good teacher, he jumps at a chance to make a concrete point: “Here you all are! Right here! Because whoever does the will of God is my brother and sister and mother.”

It is the will of God that we be happy. That we be happy in Him. That we find our end, our reach, our peace, our life in His Way. Created by Him to be seduced by His love for us, we are prodded, quite nearly dragged to Him by desire—an erotic pressure, a craving barrenness for His love. We are most perfect as ourselves when we hear His Word—the Word of scripture, the Word of creation, and His unique and final Word, Jesus Christ—when we hear this Word and do His will for us.

There is no irony in our faith, no glib condescension, or knowing winking at ill-kept secrets. Who are the popular kids? Who’s in? Who gets to sit in the inner circle and catch the fireside teachings of the Messiah? Whoever does the will of the Father. And here you all are—the Lord’s mothers, fathers, his brothers and sisters. Here you all are!

The BVM: Witness, Apostle, Preacher, Queen

The Assumption of Mary: Rev 11.19, 12.1-6, 10; I Cor 15.20-27; Luke 1.39-56
Fr. Philip N. Powell, OP
St. Mary the Virgin Church,

PODCAST!
The small metal crucifix I wore on the outside of my shirt drew stares. It was something foreign, inexplicable, vaguely pagan to my Baptist classmates. The bent catechism given to me by my grandmother, a life-long Methodist, was ever ready in my back pocket, a easy reach and whip of the wrist to answer the ridicule and the curiosity of my friends. Once, during a debate with my best friend about the necessity of baptism for salvation, the catechism became a weapon. When I tried to show my friend the relevant passages in the catechism about baptism, she grabbed it from me and whacked me upside the head with it!

After some few days of silence on the subject, we resumed our debate. But as a high school convert who knew little to nothing about the faith, my witness was weak, sputtering, mostly protests against anti-Catholic stereotypes and bigoted myths. The experience of being Catholic in community would come some fifteen years later. After a long, difficult stint in the Episcopal Church and after years of studying the various “-ism’s” of postmodernism in an English PhD program, at 35 I answered a call, heard as a teenager, to serve the Body of Christ as a priest. But I still needed to learn how to witness to the faith, how to be an apostle worthy of the message. School is still in session.

The assumption of our Blessed Mother into heaven is a promise kept, a vow made good by our Father. Marking this day not only reminds us of the promise of the resurrection, the promise of eternal life, it also brings us back to our baptisms and gives us a few thumps on the head to remind us that we have vowed to be witnesses to the gospel, apostles of the Word—to be those who go out and give testimony in word and deed to the power, to the mercy, to the love of Christ.

The assumption of Mary into heaven is a consequence of her obedience, her YES, her faithfulness. Elizabeth says to Mary, “Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.” What is the engine of our witness, what pushes us out there to speak the Truth in Love? We believe what the Lord has spoken to us will be fulfilled. If we don’t believe this, we need to shut up.

If we are not witnessing to the Word, giving testimony to the power of Christ’s love and mercy, then what are we witnessing to? What is it that sits on your heart, dwells at the center of your soul, driving you to your chosen end? There is a supermarket of attractive alternatives out there. Have no fear that you will bored with the options.

On aisle two for Catholics frightened by orthodoxy we have a wide selection of Gnostic heresies, Greek inspired mystery cults updated for the postmodern Catholic soul—cryptic, kabbalahistic devices to plumb the wells of egotistical fantasy and distract the heart with sweet affirmations and pretty lies. On aisle six we have cases and cases of discounted secularism for those Catholics embarrassed by the transcendent—boxes of materialist dogmatism, doctrinaire scientism, and rigid moral relativism. Buy two and get a case of Political Correctness free! Then in the meat section we have for those Catholics tempted by worldly triumphalism fatty slabs of nationalism, militarism, partisanship, shelves loaded with the bloody idols of violence and death and oppression, plenty of raw hatred and scraps of vengeance for sale. Finally, on the candy aisle we have religious syncretism for those Catholics who think they are excluded by Tradition and Scripture—colorful bags of chocolate covered faux Native American rituals, creamy blends of Buddhist-Christian prayer wheels, honey-roasted Jesus avatars and bodhisattvas, and nutty Mother Goddess womanrites with glow in the dark Gaia rosaries! OK, a bit of fun…but these are the eclectic fascisms of hearts that remain unconvinced by God’s truth, unawed by His Beauty, and chilled by His Goodness.

What does your heart desire? What do you want? To what do you witness?

Elizabeth greets Mary, calling her blessed b/c she heard the Word spoken to her, believed that the Lord’s promise would be fulfilled, and in radical trust, gave herself to the keeping and birthing of the Word for the world. She is the Lord’s mother in history and our mother in faith. She is also an apostle of the gospel, a preacher of the Word, and in her maternal care for our Lord, a prophet—one chosen by God to show His people how to live in righteousness with the advent of His Kingdom. She is a sign of the Church and for the Church, a blessed creature given to a life of showing her Son to the world. She is who we should be now and who we will be eventually if we believe on our Father’s Word, witness to His healing mercy, and flourish in His grace to our perfection.

And I ask again: what does your heart desire? What do you want? To what do you witness? In her Magnificat-hymn, her homily of praise and thanksgiving to God, Our Blessed Mother witnesses to the crowding generations who will call her blessed, holding up for us the great things done for her by the Almighty; she witnesses to the mercy that flows from a proper awe of His glory, the strength of his justice; she witnesses to His love of the poor and His contempt of the proud and the mighty; she witnesses to His care of the hungry, His help for His promised people, and His ageless fidelity to Abraham and all his children. Our Blessed Mother’s heart desires the Spirit of the Lord; she finds food for her deepest hunger in His service, and with gratitude pours out a lasting witness, a testimony for the generations: “My soul proclaims the greatness of the Lord!”

Perhaps the Assumption is not so much about what we have always known and always believed—that God took Mary body and soul into heaven—perhaps the Assumption is more about what we often need some goading to do: to believe that the Word of the Lord to us will be fulfilled, to believe His promises, and in this belief, this trust, offer our promised witness, honor our baptismal vows to be Christs in the world! If our Blessed Mother is who we should be now and who we will be eventually, then we will be prepared—intellectually, physically, spiritually, sacramentally—well-prepared to stand in the public square facing down the temptations of materialism, Gnosticism, relativism, violent nationalism, all the temptations that Good Catholics wrestle with, and we will proclaim the greatness of the Lord, rejoice in our Savior, bless His Holy Name, and refuse, always refuse, to offer worship to the idols of the culture.

What does your heart desire? What do you want? To what do you witness?

What do you need from the Lord to fulfill your promise to give Him witness? What strength do you need to weaken the temptations of a culture seemingly bent on social suicide? What gift can God give you to move you to offer Him praise and thanksgiving without ceasing? What do you need to bear His Word?

What will get you ready to be Christ for others?

Knackered and needing a nap

19th Sunday OT: I Kings 19.4-8; Ephesians 4.30-5.2; John 6.41-51
Fr. Philip N. Powell, OP
Church of the Incarnation and St. Paul’s Hospital

PODCAST!
As the Brits say, “I’m knackered.” I’m tired. Done in. I bet you’re tired too, aren’t you? I don’t know about you, but I’m exhausted by many things these days—constant attacks on the Church from anti-Catholic bigots in the media, in the government, even in the Church Herself! I’m worn bare by our own steady and often petty in-house bickering over questions of authority, liturgy, morality, Catholic identity, and on and on, ad nauseum. I’m weak and weary from wondering why some Catholic theologians refuse to teach the faith of the apostles; why some bishops and priests seem hell-bent on ruining the Church in one exorbitantly expensive zipper scandal after another; why some unsettled lay folks work so hard to turn the Roman Catholic Church into the largest liberal Protestant denomination in the US. I am worn out by the narcissistic guerilla tactics of self-appointed prophets and priests and delusional neo-pagans playing at being Catholic priestesses while the three-ring circus of 24/7 media coverage gives their self-serving twaddle all the light and sound any egomaniac would empty her trustfund to pay for….I’m knackered….and I bet you are too.

I think we need a nap. Something cozy with tea and a good book. Maybe some lulling classical Spanish guitar music or some traditional Japanese flute. A hammock or a daybed with cool sheets. Tinkling chimes fluttering in the wind, randomly ringing the day through…a light rain splatters the grass, cooling the air…ah, much better.

Waking from my nap, I read Paul’s letter to the Ephesians again and blush in embarrassment: “Do not grieve the Holy Spirit of God…all bitterness, fury, anger, shouting, and reviling must be removed from you, along with all malice.” Like a prophetic voice in my stubborn ear, Paul says exactly what I need to hear, what we need to hear in these tumultuous times: when we entertain and nourish bitterness, fury, anger, contention, malice, and scorn we grieve the Holy Spirit, the spirit with which we were sealed for the day of our redemption. In other words, we violate, do injury to the love of God for us, the love that engineered and accomplished our redemption. Paul says, “…be kind to one another, compassionate, forgiving of one another as God has forgiven you in Christ.”

Easily said, St. Paul. But the Spirit of Bitter Contention and Rebellion is just waiting behind our crystal wind chimes to whammy us again with anxiety and fear and wrath. We say with Elijah, “This is enough, O Lord!” How do we recover the peace of Christ, the assurance of his love, the promise of his mercy? How do we live day to day with the seduction of wrath born in disappointment? With the temptation of contentiousness born in self-righteousness? How do we flourish as holy men and women when the delicious lure of morose delectation, our love for the deserved misery of others calls to us so sweetly? What help is there for us!?

Exhausted and despairing in the desert Elijah surrenders to his weakness and cries out: “This is enough, O Lord! Take my life…!” Worn out, he takes a nap. And wakes to find food and water. An angel appears and orders him to eat and drink. He does. And naps again. A second time he wakes, finds food and water. The angel orders him, “Get up and eat, else the journey will be too long for you!” He obeys. And walks forty days and forty nights to the mountain of God. With angelic prompting and solid food, Elijah defeated his weakness—his exhaustion and despair—and made good on his promised pilgrimage to God.

What help is there for us as a Church when tempted by the spirits of contention, rebellion, wrathful condemnation, and bitter rebuke? What food and drink is there to relieve our exhaustion, nourish our souls, raise our spirits, and calm the dangerous waters for our safe passing? Jesus says, “I am the bread that came down from heaven […] Amen, amen I say to you, whoever believes has eternal life. I am the bread of life […] I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”

Our help, our binding assistance, the support we need and seek is the Eucharist—the sacrifice of the Mass, the supper of God’s family. We will find in the local worship of the universal church the abiding presence of Christ—in his temple, in his people, in his priest, and, uniquely, in his Blessed Sacrament. He is not here to loiter or fuss about or merely occupy a beautiful space. He is here to possess our hearts. To own our minds. Ready as food and drink for our bodies, nourishment for the pilgrimage to God that we promised to take at our baptisms. He is here as his Father’s promise fulfilled to make us His children, co-heirs to the kingdom, adopted sons and daughters of the Most High. He is here to make us the living bread, the living flesh and blood of Christ so that we then can live day-to-day as sacrificial offerings to God.

We must first sacrifice our bitterness, our bile, our anger and shouting, our scorn and wrathful condemnation. We must make these holy by surrendering them to God’s transforming love, His enduring compassion. He will give back to us His joy, His delight in us, His ever ready forgiveness, and His peaceful voice speaking an empowering Word of truth. Jesus says, “Everyone who listens to my Father and learns from him comes to me.” We shall all be taught by God!

That we must be ready to remove from us the soul-killing voices of dissention, rebellion, bitterness, and contention does not mean that we must be ready to ignore or even coddle the Spirits of Deceit and Disobedience. Nothing about growing up to be Christs for others requires us to tolerate false teaching, listen to phony myths, or watch anti-Catholic bigots (both in and outside the Church) dismantle the Body given to us by Christ. Charity without Truth is not love; it’s merely lazy toleration. But Truth without Charity is mere accuracy, just fact—cold, hollow.

If we will imitate Christ as Paul exhorts us to do we will confront false teaching, phony myths and anti-Catholic bigotry with the Truth in Love—not sugarcoating the Truth of the faith with pretty platitudes or accommodating rhetoric nor failing to treat God’s children with respect, the dignity due them as the images and likenesses of God. We can witness to the faith, be apostles to the truth of our Catholic tradition without the exhausting work of putting on the spiky skins of bitterness, anger, and contention. We can make this pilgrimage promised so long ago with the food and drink of Christ Himself—our Eucharist, our sacrifice, our blessed supper and Who we will be in the end.

There is manna in the desert of our disappointments. There is cool drink in the dry wells of our bitterness: “I am the living bread come down from heaven; whoever eats this bread will live forever!”

Accept the loss of all things

St. Clare: Philippians 3.8-14 and Matthew 19.27-29
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

PODCAST!
There is so much that pins us to this life. So much that grabs at our ankles and drag us back to love the temporary: the fleeting moments, the impermanent things. Chained to these things by a confused and confusing love for the immediate relief of desire, we can fail to look past what merely helps us survive in this world and fail to see the world of the eternal: the enduring moment, the permanent life of glory with God. So Jesus tells his disciples: “Everyone who has given up [everything] for the sake of my name will receive a hundred times more, and will inherit eternal life.” Anyone who puts Him first, makes Him central, gives to Him the highest place of honor in their lives, and comes to understand that everything they do, say, think, pray, and feel, that everything they are is given purpose and power in His name—they, all of them, will look past the temporary into the eternal and see the face of God.

We must be careful though! We are tempted here to think of the world as a place of dark doing’s, a place of temptation and corruption. We might come to think that to be the best Catholics we must deny our bodies, despise the flesh, punish sin, constantly weep for God’s mercy, and find the Devil hiding in every human heart. Though surely there are times to deny the body and weep for God’s mercy, we are new creatures remade for joy and rejoicing! Of course, the human world can be dark, tempting, and corrupting, but it is also revealing of holiness. Like us, the world is not simply fallen—it is redeemed for a purpose.

Created by God for our prudent use, the world is not a prison nor is it a trap for our dirty bodies and ugly passions. All creation reveals the workings of the Blessed Trinity, shows us incompletely bright flashes of the divine, revealing God’s company among us. But the creature is not and can never be the Creator and we must never fail to understand that nothing here, nothing created can ever relieve the relentless hunger for God, the nagging need for the waters of the Holy Spirit.

Paul writes to the Philippians: “I consider everything as a loss b/c of the supreme good of knowing Christ Jesus my Lord. For his sake I have accepted the loss of all things, and I consider them so much rubbish…” And b/c he has made Christ the center of his life, he has come to righteousness, a relationship with God that can only come through faith in Christ, that is, by trusting Jesus first among the people, things, and ideas of this world.

Ask yourselves: what do I trust more than God? Who do I trust more than God? What causes me anxiety? What do I cling to for security, for safety? My money, my house, my identity, my politics, my theology, my piety? What would it mean for me to lose everything? Think of Paul and ask: could I consider everything lost b/c of Christ so much rubbish? Am I prepared to share his sufferings? Conform my life to his righteousness? Can I forget what lies behind, strain forward to what lies ahead, and pursue the goal of obeying God’s upward calling?

We are chained to the passing and blind to the eternal only b/c we chose to be. There are no chains and our blindness is long healed.

The Canaanite Woman: Agent of Change?

18th Week OT: Jeremiah 31.1-7 and Matthew 15.21-28
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

PODCAST!
Is the Canaanite woman a revolutionary? A paradigm-breaking agent for radical change in the Church? Yes, I believe she is.

Walking along with his disciples, Jesus is confronted by this Gentile, this unclean woman who pleads for his attention and his help with her demon possessed daughter. The disciples, annoyed by the interruption and likely frightened by the prospect of becoming unclean themselves, beg Jesus to dismiss her, to put her in her place by sending her away. Jesus speaks to the woman, telling her exactly what the disciples expect him to say, “I was sent only to the lost sheep of the house of Israel.” You can almost see Jesus cocking his eye toward his students, watching for their predictable reaction to his expected rebuke of the woman’s insolence. Undeterred, the woman simply pleads for help—a raw outpouring of humility and need, of despair and want: “Lord, help me.”

For some this passage is about the man Jesus being confronted by his cultural and social limitations: the woman teaches Jesus a lesson—her professed need and desperate faith changes his mind about his mission; or it is about Jesus challenging the social structures of the Jewish culture, “crossing boundaries” and “engaging difference” in order to show his disciples that the gospel is really about radical inclusivity and acceptance.

It is not surprising that this passage read in this way was used to defend the “ordinations” of twelve women on a boat in Pennsylvania: if the Canaanite woman could open Jesus’ mind to be more inclusive of difference, then surely the Church can change its mind about ordaining women to the priesthood!

So, is the Canaanite woman an agent of change? A paradigm-breaking revolutionary? Yes, she is. But not in the way the standard feminist interpretation wants us to buy.

A mother with a demon possessed daughter, the woman pleads with Jesus for his help: “Lord, help me.” Jesus, again with an eye on his disciples, predictably replies that the children’s food is not for the dogs, that is, the gospel is for the Jews not the Gentiles. And the woman—desperate and determined—retorts: “Even the dogs get the scrapes from the table.” Now, at this point Jesus could rebuke her for daring to tell him his business, sending her away as the disciples wished. But instead he decides to show this despairing mother the fruit of her trust in him: “O woman, great is your faith!” And her daughter was healed.

The Canaanite woman is a exemplar of radical change, a paradigm-breaker precisely b/c she has faith in Jesus; she trusts that he is who he says he is; and she is willing to submit humbly to his authority as Lord. Her open confession of faith—in fact, her preaching of the Word!—stands as a witness for the disciples about who Jesus is and what it is that they have been charged with doing: publicly proclaiming that Jesus is Lord—openly confessing a great faith in a powerful King and compassionate Father.

She shows the disciples that in faith the dogs can become the children of the Lord.

Priesthood: to do or to be?

St John Vianney: Ezekiel 3.17-21 and Matthew 9.35-10.1
Fr. Philip N. Powell, OP
Church of the Incarnation, Serra Club

PODCAST!
Our teacher, a twenty-something yuppie, asked me in class about my career plans. I answered, “I’m going to be a Catholic priest.” He gave me a blank stare, snickered, and then became openly hostile, grilling me aggressively about my vocation. When he insisted that I prove God’s existence by rubbing some of my Lourdes water on his tennis elbow, I ended the harassment with my own openly hostile stare.

Jesus tells his disciples to pray for more laborers for the field after he notes with pity, with compassion the sorry spiritual state of those gathered in the crowd. Looking out over them he sees diseased, abandoned, troubled souls who need the cure and healing of their Father’s mercy. They are sheep without a shepherd, a nation without a purpose. And so, Jesus provides both shepherds and a purpose.

Notice the pattern: Jesus goes around teaching and preaching, curing every disease. He sees the need of the crowd, is moved by compassion, orders his students to pray for vocations, gives them his authority over unclean spirits and then they go around teaching and preaching, curing every disease. In receiving Christ’s authority, the disciples become Christ’s priests; they minister to God’s people in persona Christi Capitis—in the person of Christ the Head of the Church. In effect, they are Christs!

We cannot forget this when we promote vocations to the priesthood nor can we ever allow those ordained to the priesthood to forget this. The temptation to reduce the ordained priesthood to an ecclesial function, a job with a skill-set is not easily resisted these days. Our American penchant for pragmatism and egalitarianism moves us very easily to the conclusion that “being a priest” is merely “acting as a priest.” In other words, “I am a priest b/c I function as a priest.” If my function is my identity, then anyone capable of functioning as a priest can be a priest. Questions of a legitimate call to service, proper spiritual disposition, gender, marital status, willingness to submit to ecclesial authority—all of these are irrelevant. The only question that matters is: can he/she do the job?

But is this the pattern we find in Matthew’s gospel? No. Jesus did not call the crowd to be laborers for the harvest. He called The Twelve. Jesus was not moved by political indignation at the treatment of marginalized groups He was moved by compassion for troubled souls. Jesus did not empower his disciples to challenge entrenched structures of social oppression and economic injustice. He gave them the authority to heal, the power to make the troubled whole again.

I am absolutely confident that no member of the Serra Club would treat a young man called to priesthood or anyone called to religious life the way my teacher treated me! But the temptation to clerical functionalism is more subtle, more seductive. It seems right to our hard-working, middle-class ears. It seems right to us when we ask one another: “What do you do?” rather than “Who are you?” It seems right to assume that the job the priest does—pastor, campus minister, professor—is who he is.

So, I will end with this question: do we truly understand what we are promoting when we promote vocations to the priesthood?

Field, pearl, treasure

Blessed Jane Aza: Jeremiah 15.10, 16-21; Matthew 13.44-46
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

HEAR IT!
The gospel has a price. No, I don’t mean that we ought to be charged admission to hear the gospel read and preached. What I mean is that though our redemption is freely given, a gift from God for His greater glory, the call to serve the Lord as apostolic witnesses to His truth and mercy comes with consequences and tasty temptations.

Jesus tells his disciples what will happen to them when they go out into the world to preach: rejection, persecution, violence, death, and the occasional, glorious conversion. Though they will be strengthened by his Holy Spirit, they will also be dogged step by step by forces contrary to the Word, forces dedicated to the slavery of the human heart and mind. These forces will flash meaty temptations to distract and to discourage the vigorous delivery of the gospel These forces will exact a price for the apostles’ obedient focus and their zealous hearts.

But Jesus also tells the disciples that the kingdom of heaven is worth the work, more than worth the price. Buried in a field the kingdom is a treasure worth the price of the whole field. The kingdom is a pearl worth one’s entire fortune. The question now is: you have the field with its treasure and the pearl worth your fortune, what do you do with them? I think our answer to this question shines a bright light on two temptations we face as a Church right now. The temptation to assimilate and the temptation is isolate.

Jesus charged his disciples with the task of preaching his Word. He did not charge them with the task of preaching the gospel of popular culture nor did he charge them with the task of hoarding the Word. He did not tell them to blend in and tell pleasing stories. Nor did he tell them to build walled cities and keep the gospel-treasure a secret.

We are tempted in our anxiety to isolate, to hold-up in safe and solid walls of familiar routine and rote formula. The treasure is too precious to tarnish with exposure and so it must be well-guarded. And here we succumb to disobedience. Go out and preach, Jesus says. Go out and preach. We are also tempted in our desire for popular approval to assimilate, to dissolve into our culture by dropping the difficult teachings of Christ. Surely it is easier to simply wave over potentially divisive teachings like his claim to be our only Messiah than it is to preach the uniqueness of the salvation he offers us. Both of these temptations are red meat for the beasts of our arrogance, our laziness, our pride, and our self-righteousness.

The treasure we have given our souls to possess is kept rich, plentiful, well-stocked, and desirable in the sharing of it, in the giving of it away. To hoard it for ourselves in our anxiety or to destroy it in our need for cultural approval is joyless, empty waste. When we hoard the gospel we cannot be heard behind our walls. When we prostitute the gospel to the our culture we have nothing worth saying.


God says to Jeremiah: “If you repent…if you bring forth the precious without the vile, you shall be my mouthpiece. Then it shall be they who turn to you; and you shall not turn to them.”

ad majorem Dei gloriam

St. Ignatius of Loyola: I Cor 10.31-11.1 and Luke 14.25-33
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX

HEAR IT!
You can only witness faithfully to what is first in your life. So, you had better think before you sign on to be a student of the Master of Charity. You had better consider carefully the price of his education.

In the last few weeks, Jesus graduated his friends from disciples to apostles, making missionaries out of students. In the commencement address on graduation day Jesus exhorts them to go out into the world relying solely on the abundant goodwill of those to whom they will witness, taking no second cloak, no sandals, no money. He warns them carefully that their witness will not be always be heard as faithful testimony. Sometimes it will be heard as blasphemy, sometimes as sedition, and sometimes as an inconvenient truth. Regardless of how their witness is heard, Jesus tells them that they are to give glory to God first and only and speak as ones who have seen and heard. And this simple act of fidelity is guaranteed to get them all killed. And it does.

If you will apply for this program in the School of Wisdom and Love, Professor Jesus has some words of advice for you at the beginning of this school year: if you will not put aside your parents, your siblings, your children, even your own life, you cannot be admitted. This program of conversion and witness requires dedicated focus, undivided loyalty. If you will not carry your own cross and walk gladly to your own execution, then you do not meet the perquisites for admission. If you will not calculate the cost of your discipleship, you are not ready for these final exams. You pay tuition in blood, sweat, and tears. There is no financial aid.

Now, all that seems just a little dramatic for us sitting here in Irving, TX in 2006. No one is ever going to ask any of us here to put aside a husband or wife, or abandon our children, or to take up a cross and hang for our witness. Our situation is more subtle, and therefore, far, far more dangerous.

Here’s the point for us in our postmodern comforts: if you will do this Christian thing, if you will move from being a student to being a missionary and move with any sort of integrity, any sort of fidelity to Christ, you will do so for one reason only: ad majorem dei gloriam, for the greater glory of God…and for that reason alone. You will not do this for the love of husband or wife or children or mother or father. You will not do this to avoid trials, to avoid persecutions. To put anything before the glory of God, to put anything before your witness to the truth of the faith—a science, a philosophy, an ideology, a family—is to ruin everything you are, everything you are as his disciple.

You can only be a faithful witness to what is first in your life. If that is Christ, the Glory of the Father, then everything else—family, friends, career, your cross, everything else makes perfect sense in your discipleship. Our families do not save us. Our friends do not save us. Our careers do not save us. Our degrees do not save us. Our ideological commitments do not save us. Our charitable works do not save us. We are saved in the single historical act of self-sacrifice of Christ on the cross. We are saved in this witness of love and we are saved for the greater glory of God.

Be imitators of Christ: you can only witness faithfully to what is first in your life.

Stop blaming the dirt!

16th Week OT (Fri): Jer 3.14-17; Matthew 13.18-23
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX


Brothers and sisters, it’s time we stopped blaming the dirt! It’s time we stopped shaming the soil! For too long we have shunned the sandy soil, the thorny thickets, and the rocky rolling hills. It has become too easy, too simple to explain away our failures as the Lord’s Farmers by saying, “It’s not me, Lord, it’s the dirt!” It’s easy to blame the dirt. Easy to point a finger at the soil and say, “Too rocky!” Or, “Not rich enough!” Or, “Too many thorns!” The dirt just is. It’s just there waiting to do whatever it is by it’s nature capable of doing—being rocky, being sandy, being thorny. So, let’s hear no more whining about Bad Ground, or Poor Soil.

Who’s to blame when the seed doesn’t sprout or doesn’t hold root or fails to blossom? Read the Gospel! The Evil One steals the tender sprout from the row. It is the Devil who robs the first budding of faith from one who receives the seed—from one who hears the Word—but doesn’t understand it. Tribulations yank the joyful, sprouted plant from its rocky ground. It is the Big Test, the Trial of living the Word in a hostile world that weeds this rootless hearer, this believer without a firm foundation. Anxiety and the temptations of Mammon choke the tiny leaves of the seed planted among the thorns. It is the failure to trust God and serve Him first and only that saps vital nutrients from the believer, kills his blossom, and withers his spiritual fruit.

But, again, it is not the fault of the dirt. Soil can be rocky, sandy, thorny. The hearer of the Word may be ignorant, shallow, skeptical. Soil can be dry, acidic, hard packed. The hearer of the Word may be despairing, hard-hearted, stubborn. Where the seed falls is where the seed falls. Where the Word is heard is where the Word is heard. He is heard. Planted. He is seen. Planted. But it is not enough to broadcast seed and make wishes on stars for a good harvest. It is not enough to broadcast the Word and cross our fingers for jam-packed churches.

The point of this parable is that it is our job, our mission and ministry to make sure that we ourselves are properly tilled, properly weeded, properly watered and mulched so that when we walk into the fields of the Lord to do what he told us to do—to go make disciples—we are the richest soil we can be, we are producing the finest fruit we can produce, we are yielding a hundredfold and working hard on a thousandfold!

To be blunt: the ignorant, the shallow, the skeptical, the despairing, the hard-hearted, and the stubborn out there will not receive the seed, will not hear the Word if they look at us and see ignorance, shallowness, skepticism, despair, hard-heartedness, and stubbornness. Nor can they receive the seed, hear the Word if they see us coming at them with disobedience, infidelity, dishonesty, dissent, anger, and quarreling. And why should they? Who in their right mind wants to hear whining dissent or wounded bawling from those who are supposed to be flourishing in rich soil!?

I’ll end with this question: assuming that you (that we) are broadcasting the seed, spreading God’s Word, are we also preparing the soil to receive it—are we ourselves noticeably thriving in the rich soil of the Father’s will, producing good fruit for others, and tending His fields with fidelity?

What will we leave behind?

Saints Joachim and Ann: Sirach 44.1, 10-15; Matthew 13.16-17
Fr. Philip N. Powell, OP
St Albert the Great Priory, Irving, TX


How does God prosper the Church? This is not a question about mere survival. It is a question about how the Church merits, receives, and uses God’s blessings for her inevitable perfection. So, how does God ensure that the Church will not only prevail but flourish, not only “win out in the end” but increase, thrive, boom?

First, we have to look at what the Church is not in order to understand the Church’s mechanism of survival and growth. Jesus did not leave us an institution grounded in prophecy and miracles. We honor God’s prophets and we accept the reality of miracles but we are not governed in our daily lives by the constraints of prophecy nor do we thrive together as Christians waiting breathlessly for the next miracle and the next miracle and the next miracle to confirm and reconfirm our faith.

Jesus did not leave us an institution grounded in scientific investigation or academic disciplines or psychological theories or private revelations. We are happy to learn from science, happy to take our places in the universities, happy to delve the human mind and human behavior and even happy to hold that individuals can receive special insights from God. But we do not flourish as Christians based on lab results or votes from college faculties or productive therapy sessions or instructions from apparitions.

Jesus gave us a Church grounded in faith, rooted in trust—a faith grounded in him, rooted in him as the Son of God, sent by God to be our Lord and Savior. That’s where we begin and end as a Church. We are his people, his body, his nation, his priesthood. And we thrive, we prosper when we remember, when we bring into this day a living faith, the trust of those who before us struggled, who won, who failed, who surrendered, who persevered, and who were graced, gifted by God to endure in His ways, live and die in His peace, and, finally, to join Him and become witnesses from eternity for us.

Sirach says that the godly are not forgotten. Their wealth, their heritage remains in their families. In God’s promises their progeny glory forever; the names of the godly live on and on. And perhaps most importantly for us as a Church: “At gatherings their wisdom is retold…” God prospers His Church by giving us the living witness of tradition, the canon of a breathing trust from our families—our Jewish family, our Greek family, our Roman family, all the families of the faithful whose memories, whose wealth of struggle and defeat and victory have added the historical treasury, the riches of our present trust, the legacy of wisdom and love that we know to be our unassailable Covenant with the Father.

Jesus tells his disciples that the prophets and the righteous do not see and hear what they see and hear. They hear a living Word and see a living Word. In the memory of his sacrifice for us—this eucharistic sacrifice—we hear and see a living Word and in our trust we pile onto the heaping horde of faithful riches our own gems, our own masterpieces of victory and defeat, ensuring that the families who follow us will flourish in the art of surrendering to God, prospering in His ways.

We cannot leave less than we’ve been given.

Hearing the Word spoken

7th Week of Easter 2006/Visitation of Mary: Romans 12.9-16 & Luke 1.39-56
Fr. Philip N. Powell, OP
St Albert the Great Priory


Carrying the Word in her body, Mary speaks the Word, praising the work of her Lord in human history, preaching, if you will, the greatness of our God, our Savior who favors the lowliest of His servants by choosing her to be His mother. She is the Blessed Mother of our Lord Jesus in the flesh and our Mother in the spirit—growing the Christ Child in her womb, giving him birth, and at the foot of the cross, accepting from her crucified Son the commission of mothering his Church to maturity.

Because she heard the Word spoken by the angel, Mary is filled with the Holy Spirit. Because they heard the Word spoken by Mary, Elizabeth and John are filled with the Holy Spirit. And because we have heard the Word spoken by John, Christ’s herald, and by Christ’s apostles and disciples and his prophets and witnesses, we too are filled with Holy Spirit. Blessed are we who believe that what is spoken to us by the Lord will be fulfilled.

Our Blessed Mother’s soul proclaims the greatness of the Lord because she surrendered her life to the Father’s will, surrendered not only her service and her affection but her flesh and blood, giving back to Him everything that He has given to her. She herself is a gift from the Lord who is given the Lord as a gift to give to us. And because of her surrender, because she heard the Word and gave herself to Him, we are free.

If we are to mature spiritually as individuals and as a Body we must hear the Word! Hear the Word spoken in our history, in our tradition, in our worship; hear the Word spoken by those given to us as leaders, teachers, and saints; and hear the Word spoken to us as His children, as His preachers, and as His friends. His Word to us, Christ Himself, is His greatness, His mercy, His strength, His abundance and His generosity. And Mary is how He chose to come to us. When we look to her, we see the Church grown up. When we look to her, we see His Word to us fulfilled, His promise of salvation kept.

All of this, however, is fairy tale and fable if we will not hear the Word spoken, surrender ourselves flesh, blood, and spirit, and bear His Word of Good News, giving birth to his greatness, his mercy, his strength, his abundance and his generosity, giving his gift to those who have not heard, those who have not been spoken to.

All of this is fairy tale and fable if we will not do as his mother did: hear His Word, surrender to His will, bear Him to the world, and, in the end, give Him to the crowd, give Him to the multitudes for their salvation.