Not for just any reason...

St. John of the Cross: 1 Cor 2.1-10 and Luke 14.25-33
Fr. Philip Neri Powell, OP
Church of the Incarnation, Univ. of Dallas

A great crowd travels around with Jesus. In this crowd are the intellectually interested, the superstitiously curious; those hungry for bread and holiness; those thirsty for hope and some good news. Traveling with him are those who beg his healing touch, his soothing word. Some truly believe, some only half-believe but are willing to gamble. Still others are itching for a magic show; or eager for some violence, wait on the Romans to show up and give Jesus and his heretical cadre a good beating. Jesus knows their hearts, their minds. He knows their needs and their ambitions. He also know what it will take for any one of them to truly Follow his Way…as opposed merely traveling with him. Always intent on telling the truth, he turns to them and says, “If anyone comes to me without hating his [family and friends] and even his own life, he cannot be my disciple […] everyone of you who does not renounce all his possessions cannot be my disciple.” Disappointment, anger, frustration, fear, despair—all of these must surged out of the crowd and washed over our Lord as he stood there simply speaking the truth: nothing merely human—not wisdom or curiosity or desperate need—provides sufficient reason or support for picking up a cross and following Christ. Why then would anyone shoulder a cross and struggle behind a man condemned to a criminal’s death?

Paul writes to the Corinthians, confessing to them that when he came to them, “proclaiming the mystery of God, I did not come [to you] with sublimity of words or of wisdom […] I came to you in weakness and fear and much trembling […], not with persuasive words of wisdom, but with a demonstration of spirit and power…” Exactly! Paul went to the Corinthians to show them God not to argue for God or to sway them to God with florid rhetoric. It was human wisdom that he sought to overthrow—the narrow, servile, belly-centered idolatry of the Self that held the Corinthians in slavery to sin. Paul understood as a matter of his own experience and history that no philosophy, no argument, no scholastic allegiance could persuade him to pick up voluntarily a cross and walk behind Jesus, the condemned rebel and King of the Jews. What Paul understood as a matter of his experience and history is that following Christ to his cross and beyond is a matter of “spirit and power,” a matter of finding yourself unfinished, incomplete and desiring, longing from the very roots of your being to be finished, to be completed. How can you be convinced to desire your completion? How can anyone persuade us to seek out our perfection, especially when our lack of perfection, the incompleteness of our lives is so obviously and painfully debilitating?

Why then would anyone shoulder a cross and struggle behind a man condemned to a criminal’s death? For the stark and perhaps terrifying reason that to do anything else leaves us barren, stunted, and wanting. Can you imagine needing to follow Christ? Needing to find yourself behind him? Is that need about intellectual assent? Is that need about cataloging propositional assertions of doctrine? No! Our need for Christ is the need of the starving for food, the need of the lonely for friends, the need of the imprisoned for hope. This is why Jesus seemly sets the bar so high to become his disciple…. not out of elitism or a desire to torment us, but rather out of what he knows to be the cost of satisfying—truly satiating—the gnawing emptiness that only he can fill.

It is his life, his death that quiets our need; his life, his death that feeds our broken lives what they need.

The Door!

Thanks to Mark Shea I have rediscovered The Wittenburg Door!

Way back in the 80's when I was a LibProt, I subscribed to the Door. The mag was quite literally a photocopied, hand-folded, black and white typed (yes, TYPED!) little rag that put me on the floor laughing every time.

Fair warning: if you don't have a sense of humor about religion. . .avoid this site at all costs. You will NOT be amused.

From the site:

Top 10 Reasons For Subscribing to The Wittenburg Door:

10. You can’t spell Wittenberg either.

9. You can’t tell the serious interviews from the real ones.

8. You want to become part of a grand tradition: the few, the proud, the theologically confused.

7. Because humor has coexisted with religion since Balaam conversed with his ass. (Numbers 23: 28-31)

6. You may go to hell if you don’t.

5. There are no dirty pictures (with the sole exception of the 1996 Polaroid of W.V. Grant’s bare ass, which is not to be confused with the ass in Numbers 23).

4. The only dirty words are safely hidden in King James verses (see repeated juvenile references to Numbers 23).

3. Your mother told you not to.

2. You can discover the only person in your town likely to go on a date with you (based on our demographic profile of roughly 1.8 readers per city).

1. If you come here all the time and never subscribe to the magazine, your name and contact information will be given to a Benny Hinn telephone prayer counselor who believes you’re a billionaire.

Lupe! Pray for us...

Prayer to Our Lady of Guadalupe

Our Lady of Guadalupe, mystical rose, intercede for the Church, protect the Holy Father, help all who invoke you in their necessities. Since you are the ever Virgin Mary and Mother of the true God, obtain for us from your most holy Son the grace of a firm and a sure hope amid the bitterness of life, as well as an ardent love and the precious gift of final perseverance.

In the spring of 1981, I went with my junior Spanish class to Mexico City. During a visit to the newly opened shrine of Our Lady of Guadalupe, I received my vocation to the priesthood. It took me seventeen years to finally say yes to God's call. . .and I am very happy to have come to my senses!

I consider Guadalupe my Patroness and ask for her intercession with our Lord for the health and safety of family in Mississippi and my friends all over the world...

Philosophy humor

Kant
Nietzsche


Hilarious philosophy humor: Kant vs. Nietzsche: Who's Better for America?

I'm still sitting on the fence. . .maybe Aquinas will make a late entry on the Libertarian Party ticket!

Remember: moderation in all things. . .including moderation.

Our faith, your healing

2^nd Week Advent (M): Isa 35.1-10 and Luke 5.17-26
Fr. Philip Neri Powell, OP
St Albert the Great Priory

In his 1944 existentialist play, No Exit, French philosopher, Jean-Paul Sartre declared, “Hell is other people.” On one of the last episodes of Angel, the main character, Angel, a vampire with a soul turned private detective, the one who dated Buffy on her show, acquires a magical ring that allows him to travel to Hell where he intends to confront Satan himself. In a not-so-Dantesque device, he rides a service elevator straight down to Hell itself. After a lengthy ride down, the doors open, our hero is poised to do battle with every kind of vile demon imaginable. Instead, when the doors open we see the exact same street scene we saw when our hero got in the elevator. Apparently, Hell is wherever you are and the demons we battle do not always live in That Special Place. One more: that wonderful Twilight Zone episode with Anthony Burgess. Burgess plays an impatient, bespectacled misanthrope librarian who just wants to be left alone to read his books. War breaks out and he survives the destruction of mankind. He rejoices b/c, as the last man on Earth, he now has all the time he needs to read. While celebrating on the steps of the New York Public Library, he fall and breaks his only pair of glasses. Perhaps Hell is no other people.

Jesus teaches his disciples that there is a connection to be made between sin and sickness. He heals the paralyzed man by forgiving him his sins. This causes the persnickety Pharisees to fall all over themselves accusing him of blasphemy for daring to presume that he can forgive anyone’s sin. The point of the scene is to show us Christ’s healing power and to reinforce his claim that he is the Messiah. That’s evident. But what we might overlook is the small detail that makes this scene truly instructive. The paralyzed man is carried by his friends to the house where Jesus is teaching. Because they cannot reach him through the crowd, they climb over the crowd to the roof of the house and lower the man through the ceiling on a stretcher. The man’s friends lower him to rest directly in front of Christ as he preaches. Luke writes, “When Jesus saw their faith, he said [to the man] ‘As for you, your sins are forgiven.’” Did you catch that?

The genius of our faith is the bizarre religious notion we borrow from our Jewish ancestors that we are saved as a body and not as individuals—as a nation, a people, a tribe and not as Me Alone. We are in-corp-orated—that is, embodied—into the Body of Christ through baptism. We live out our spiritual lives by attending to the regularly celebrated public sacraments of the Church. Jesus heals the paralyzed man not because the man is particularly pious or holy or because he is a great benefactor of Jesus’ ministry. Jesus heals the man of his sin and sickness because of the faith of his friends! Their trust in God, their hope in the healing power of truth and mercy, their love of their friend moves Jesus to act.

Quite literally, the man’s friends “make straight the path of the Lord” and they walk that path straight to Jesus, carrying their paralyzed friend. So that the Pharisees might know that he is who he says he is, our Lord, says to the man, “I say to you, rise, pick up your stretcher, and go home.” And he does, thus letting us all, all flesh, all nations see the salvation of God. Sartre would have seen these men and their love for him as Hell. Angel would have walked into that house and observed a mundane image of the devil’s lair. Our librarian friend with the broken glasses would regret his impatience and long for someone to read to him. In their isolation and despair, these men would find their “definitive self-exclusion from the presence of God.”

We cannot come to Christ alone. We cannot baptize ourselves. Forgive our own sins. Nor can we bear witness to God’s healing power if we stand alone. Therefore, let astonishment seize you and glorify God to all flesh, all nations. Though you have seen incredible things up til now, you ain’t seen nothing yet.

Book Apologia

Just a few minutes ago I rejected an anonymous comment made on my post, "Shameless Christmas Book Begging."

The commenter criticized me for spending so much time on this site asking readers to purchase books for me. Fair enough. I'll address this below.

The commenter also made a comment about my future assignment in Rome that leads me to conclude that the commenter can only be a fellow Dominican-- one w/o the guts to sign his name. Very sad indeed.

I rejected the comment b/c it uncharitably speculated about my superiors motivations for assigning me to the Angelicum in Rome. 'Nuff said.

Now, do I book-beg too much? Yes, I do. Or, rather, I beg more than people are probably used to hearing priests/religious beg. But here's what you need to know:

1). As a mendicant, I am supposed to beg. I could set up a donate button and harp on that.

2). No one is required to buy me anything. In fact, if I had to guess I would say that 90% of the books purchased for me in the last two years have come from the same ten readers.

3). No one is required to read the "begging posts." Just skip them.

4). Many readers have written to tell me that they have found excellent books of poetry and theology from looking at my lists.

5). I frequently get emails from readers asking me what I want or could use for Christmas/birthday/ feastday, etc. It's prudent to have a gift registry ready to go.

6). I get books sent to me that aren't on my list.

7). The books I have received from benefactors are books I would have purchased for myself anyway. It would have taken longer given the amount we receive per month for a stipend. . .

8). All of the books I have on my lists are for my professional development and the benefit of those who read/listen to my homilies. My university students also frequently benefit from the gifts I receive here b/c I use the texts in class lectures.

Thanks for the great books! Keep 'em comin'!

God bless, Fr. Philip, OP

I ain't waitin' on Santa Claus...

2^nd Sunday Advent (A): Isa 11.1-10; Rom 15.4-9; Matt 3.1-12
Fr. Philip N. Powell, OP
St Paul Hospital and Church of the Incarnation

[NB. If you don’t care for my more “evangelical” homilies, you might want to skip this one!]

We are told again and again during Advent that we must wait. Sit still. Anticipate. Be watchful. Alert. Just…wait. And hope. Expect and hope. Soon now, very soon. Keep hoping, keep hoping, keep hoping. Fortunately, we are assured by Paul in his letter to the Romans that “by endurance and by the encouragement of the Scriptures we might have hope.” Endurance, indeed. What is it that we are waiting for? For whom do we wait? And why must we endure? Wait a minute, why do we need encouragement to endure!? That doesn’t sound all that attractive! Don’t we encourage one another in grief or sorrow or when some devastating event has crushed all hope? Strengthen my heart to last, O Lord. Strengthen my heart to suffer well until the coming of your Son! And may I with him produce good fruit. Again, who is it that we wait for?

We wait for: Jesus the Just Judge, eyes radiant with his Father’s mercy; Christ the King, right hand lifted high in blessing; Jesus the transfigured sacrifice of Mt Tabor, sign of the Father’s promise of resurrection; Jesus the entombed, wrapped in burial clothe and laid to rest in his grave; Christ the broken man of the cross, lifted off by Joseph and washed for burial; Jesus, “the King of the Jews,” nailed hands and feet to the cross, admitting to heaven the crucified but repentant thief; Christ the scorned, the beaten, the one betrayed in the garden; Jesus the revolutionary criminal, arrested and abandoned by his friends; Christ the Bread of Life, the Cup of Salvation, given for us at Passover; Jesus the teacher, who teaches only truth; Christ the preacher, who preaches repentance and mercy; Jesus the healer, who draws out the faith of the sick, the crippled, the unclean and makes them whole; Christ at the wedding feast, the Son of Mary, changing water to wine, the first sign of his ministry to come; Jesus the baptized, raising from the Jordan at the hands of John; Christ the beloved son, the one to whom we must listen; Jesus the student in the temple, learning the Law and its fulfillment; Christ the misplaced boy, teaching his elders in the synagogue. Jesus, the God-child asleep in his bed of straw; Christ the newborn, receiving the reverend Magi; Jesus, the Spirit of God who overshadowed his Mother and ours to be born a man like us; Christ the Word at Creation, Wisdom at his Father’s side, prophet of reconciliation, instrument of both division and peace; we wait for the coming of the shoot from Jesse’s branch, Christ Jesus, Lord, Emmanuel, God-with-Us, I AM. We wait for the consummation of the world and the coming again of Christ the Just Judge!

And here you thought you were waiting for Santa Claus and your favorite Christmas ham! NO! Absolutely not…

Listen again to Isaiah: “The spirit of the Lord shall rest upon him: a spirit of wisdom and understanding, a spirit of counsel and of strength, a spirit of knowledge and of fear of the Lord.” He will judge with justice and “decide aright” for the poor. He will strike down the ruthless and slay the wicked. His coming will subvert the natural order of creation: wolf and lamb, leopard and sheep, lion and calf—all will “browse together” as guests at his table. The Child will lead the bear and cow to friendship and the lion will eat hay like the ox. His coming will be a sign for all the nations, and “the Gentiles shall seek [him] out, for his dwelling shall be glorious!” Paul, our witness, teaches us, “…that Christ became the minister of [the Jews] to show God’s truthfulness, to confirm the promises of the patriarchs, so that the Gentiles [the rest of us] might glorify God for his mercy.” We are not waiting on egg nog, ugly sweaters, gift cards to Cracker Barrel, battery-operated dolls with glam outfits, new cars, fake furs, or Britney Spears’ last CD. Our gospel acclamation says it all: “Prepare the way of the Lord, make straight his paths: all flesh shall see the salvation of God!”

It is too quick and easy to say that Advent is a season of preparation. For us, the ones who wait for the Thief to come at any moment, for us, being prepared is a way of life, right? I mean, sitting on edge, vibrating with adrenaline fueled tension, just waiting to spring into holiness, to snap into charitable action the second the heavenly trumpet blares and the first cumulus nimbus parts! Being ready is what we do. Trumpet. Cloud. Jesus. BAM! We on it and set to go. But, ummmm, just one small question: who are we waiting on again? We’ve heard King and Judge, Child and Lamb, Servant and Master, Emmanuel and I AM. By the way, what or who does an “I AM” looks like? Anyway, so we are sitting here, standing here, praying here, praising here, just being here, waiting in joyful hope for the coming of the Lord, but are we sure what it means “to make straight the path of the Lord”? And, for that matter, are we real clear on what “all flesh shall see the salvation of God” means?

Naw, I don’t think so. John the Baptist understood his mission perfectly. Leaping in his mother’s womb when a pregnant Mary visited his mom, John knew instantly what his prophetic responsibility would be: to announce the coming of the Lord to all flesh, all nations. And so, John preached in the deserts of Judea, saying, “Repent, for the kingdom of heaven is at hand!” When confronted by Pharisees and Sadducees—latecomers to the Lord’s party trying to get baptized —John said to them, “You brood of vipers! Who warned you to flee from the coming wrath? Produce good fruit as evidence of your repentance.” Ahhhhh ha! John the Baptist and his prophetic mission is exactly what Advent is all about. Not wreaths and violet vestments and hanging out ‘til Santa brings me my stuff. Advent is about getting ready for the return of our Lord and the end of everything as we know it. Thus, “Prepare the way of the Lord, make straight his paths…” Are you situated right now, settled right now and ready for Lord of your redemption to return? Or, are you wiggling around with the vipers, coming lately to the feast and hoping to sneak in the back door?

Our basic Advent question is: can you produce good fruit as evidence of your repentance? Let’s hope so. John warns, “Even now the ax lies at the root of the trees.” Is this meant to scare us? Frighten us like children into a last-second fit of self-flagellation and groveling for mercy? The picture John paints for us isn’t all that comforting. John says that though he himself baptizes you with water “for repentance,” the Lord, “will baptize you with the Holy Spirit and fire.” Wheat goes in the barn. Chaff goes in the fire. Who it is we are waiting on? We’re not waiting on Jesus the Social Worker. Jesus the Hippie Priest. Jesus the Babydoll of God. We’re not waiting on a pacified, commercialized, suburbanized, plastic Messiah. Our Blessed Mother did not give birth to a Group Facilitator or a Dialog Specialist or a Conflict Mediator. Our Father did not preserve the Virgin Mary from all stain of Original Sin so that she might bring into this world some guy to teach us to be nice to one another, to show us how to just get along. As much as we would love to believe that Christ will return and pat us on the head for our C- efforts, his Coming Again is about one thing and one thing only: the consummation of human history, the end of everything as we know it. So, let’s ask that Advent question one more time: can you produce good fruit as evidence of your repentance?

Truly, we must resist the temptation to domesticate our Lord. To whittle him down to a toy or sugarcoat him into a holiday candy. We are not playing a game. We are not feeling the warm-fuzzy of rum nog. The Good News of Advent is that he is coming again. This is the Good News of Christmas, the New Year, Lent, Easter, Pentecost, Ordinary Time, and every solemnity we celebrate in between and among the feast days of the saints. Our need to repent, to turn from sin and to love as God loves, is a daily, hourly need, a nothing-special-about-this-season need. If you are ready, stay ready. If you are not ready, get ready. Why? Because if you have ears to hear, listen: there is a voice crying out in the desert, “Repent! For the kingdom of heaven is at hand!”

Shameless Christmas Begging

Maybe I should put a pipe on my Christmas Wish List!

Even though I am the Poster Friar for Religious Introverts, no one has ever accused me of being shy. . .or subtle.

But I have an incredibly busy weekend ahead of me--three homily preps, six Masses, grading grad student papers, writing an exam for seniors and grads, reading Sir Gawain and preparing the Lit Trad final exam, usual priory stuff, and a load or two of laundry.

So. . .I'm just gonna ahead and embarrass my Mama and my Prior and rename the Amazon.com Wish Lists:

Fr. Philip's Christmas Phil & Theo (the usual philosophy and theology books) Lots of activity on this list lately. . .THANKS!!!

Fr. Philip's Christmas Poem & CD's (poetry books, poetry CD's, and some music) Someone recently bought me Janis Joplin's essential hits. . .my heart is racing!!!

The Novices have an important pending request. When and if their request gets approval, I will direct my mendicant efforts to that project. For now, click, shop, and send with wild Christmas abandon!

:-) Fr. Philip

Mary: deathless Mother, Church

Immaculate Conception: Gen 3.9-15, 20; Eph 1.3-6, 11-12; Luke 1.26-38
Fr. Philip Neri Powell, OP
Church of the Incarnation, Univ of Dallas (Vigil)

I have heard the dogma of the Blessed Mother’s immaculate conception called everything from “unnecessary political propaganda” to “anti-womanist tripe” to “Mary’s crowning as the fourth Person of the Blessed Trinity.” Our Marian dogmas tend to draw out this sort of hyperbolic distortion. Mary is a Catholic goddess. Catholics believe that Mary is equal to Christ as our Redeemer. Since Mary is the Mother of God, it is her flesh and blood we consume at the Mass. No doubt some of these distortions are the products of overeager amateur theologians. Some are intentional misrepresentations made for scoring anti-Catholic political points. Others are half-heard, mis-heard, re-heard rumors of rumors and poorly memorized fifth grade catechesis poorly remembered under duress!

We are here this evening to celebrate one of those oft-misheard, misunderstood Marian dogmas: the Immaculate Conception. On this day in 1854, Pope Pius IX issued an encyclical titled, Ineffabilis Deus (“Ineffable God”). In this letter our Holy Father teaches: “We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful.” Let’s look at what this statement says and then look at what it means. Here’s what we need to notice:

1). The phrasing “we declare, pronounce, and define that…” establishes Ineffabilis Deus as an infallible papal pronouncement. Not the first nor the last. Please note that papal infallibility wasn’t officially defined (i.e. “limited”) until 1870 at the First Vatican Council some sixteen years later.

2). The Holy Father is pronouncing infallibly on an existing doctrine. In other words, Pope Pius IX did not “invent” the Immaculate Conception. Our modern solemnity developed rather circuitously over the centuries from the second century oriental feast of The Conception of St John the Baptist. This feast and the feast of The Conception of St. Anne, Mary’s mother, carried the tradition in the East until we find in the eleventh century liturgical books the Feast of the Conception of Virgin Mary. The first Feast of the Immaculate Conception was celebrated by Pope Sixtus IV in 1476.

3). Mary’s immaculate conception in her mother’s womb was achieved “by a singular grace and privilege granted by Almighty God…” This was a unique gift to Mary, an individual dispensation.

4). Mary’s preservation from O.S. was made possible by “the merits of Jesus Christ, the Savior of the human race…” Mary did not save herself or preserve herself from original sin. Like the rest of humanity, our Mother, very much a woman, was “saved” by Christ.

5). Pius IX defines “immaculate” as “preserved free from all stain of original sin…” In other words, Mary was spared the effects of the Fall and was thus perfect in her humanity while living among us, remaining sinless her entire life, leading to her bodily assumption into heaven.

6). As already noted, the doctrine of Mary’s immaculate conception has always been believed by the Church. Pius IX’s 1854 declaration simply elevates the doctrine to the rank of dogma, teaching us that Mary’s sinless state at the instant of her conception “is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful.” Faithful assent to the dogma is not optional for Roman Catholics; it is definitive of the faith, i.e. de fide.

That’s what the Dogma of the Immaculate Conception says. What does it mean? Think about what Mary the virgin girl was asked to do by the angel Gabriel. She was asked to assent to conceiving, carrying, and giving birth to the Word of God, His only Son, the Christ. Gabriel greets Mary with, “Hail, full of grace! The Lord is with you!” Rightly so, Mary is scared nearly speechless by this and “ponders what sort of greeting this might be.” Gabriel, seeing her distress, says, “Do not be afraid, Mary, for you have found favor with God.” Mary assents to the angel’s request to be the Mother of the Word among us, saying, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” Quite apart from the utility of explaining how the Son of God becomes the Son of Man w/o Original Sin attaching to his incarnation, the dogma of the Immaculate Conception prefigures for us the conception of the Church.

Follow me here:

Mary gives Christ his body from hers. The Church is the Body of Christ, making Mary our Mother.

Mary gives birth to the Word of God. The Church is the Word of God preached to all the world.

Mary is deathless Mother, who has been raised bodily to heaven. The Church is deathless Mother, who will be raised bodily on the Last Day.

As members of the Body of Christ, we are given the dogma of the I.C. as more than a theological explanation, as more than a mere definition of doctrine. The I.C. is for us a way, a means of knowing our Father and the strength of His fidelity to His promises. Paul teaches us that God chose the Church, as he chose Mary “before the foundation of the world, to be holy and without blemish before him.” Immaculate. Like Mary, “we were also chosen…so that we might exist for the praise of His glory…” Mary is the exemplary church, the ideal body of believers assenting to the will of God; conceiving, carrying, giving birth to the Word daily, hourly before the world, for the world. And for this purpose, Mary and the Church were themselves conceived, carried, and birthed without the stain, the burden of sin.

For each of us and for all of us, this feast is a singular grace, a gifted moment where we glimpse not in passing but in perpetuity the overwhelming power of our Father to accomplish through Christ the promises He made to our ancestors long ago: a virgin will conceive a son and he will be called “Emmanuel,” God-with-us, Jesus the Christ!

Sheep with sharp teeth

St Ambrose: Eph 3.8-12 and John 10.11-16
Fr. Philip Neri Powell, OP
Serra Club Mass

Paul, writing to the Ephesians, tells us that “as the very least of the holy ones” he has been given the grace: 1) “to preach to the Gentiles the inscrutable riches of Christ;” 2) “to bring to light for all what is the mystery hidden…in God…;” and 3) to complete these two tasks “so that the manifold wisdom of God might now be made known through the Church to the principalities and authorities in the heavens.” On a recent episode of America’s Got Talent, I heard one of the judges say to an ambitious twelve-year old singer who announced her intention to sing a Whitney Houston ballad, “That’s a mighty Big Song, little mama!” Compare Paul’s graces to Christ’s nature: “I am the good shepherd. A good shepherd lays down his life for the sheep […] there will be one flock, one shepherd.” The stark simplicity of Christ’s job description set beside Paul’s self-understanding is startling.

What is Christ giving to the Church when he serves as our Shepherd? Let’s start the answer with another question: can anyone doubt that the last five years have been extraordinarily difficult for the Roman Catholic Church? Clerical sexual abuse of minors; clerical and lay financial malfeasance; an archbishop marrying a Moonie; this craze of Catholic women “ordaining” themselves “priests” on riverboats and in Jewish synagogues; the bishops’ conference endorsing two blockbuster movies that directly attack basic Christian virtues; pro-abortion politicians and outlandish drag queens taking communion; and on and on. Catholic scandal these days is somewhat like taking a drink from full-on fire hose…one try at a sip and you’re drenched! We hear one question repeated more often than any other: where are the bishops while these scandals play out? Why won’t they “do something”?

Another way to ask that same question: what is Christ giving to the Church when he serves as our Shepherd? Paul sees his graced ministry as a Christian leader in somewhat esoteric terms: revealing the hidden mystery of God’s manifold wisdom through the Church. OK. Reading his letters we can see how he goes about doing this. Using his training in Greek philosophy and Roman rhetoric, Paul enthusiastically constructs a viable religious and spiritual practice out of his own encounter with Christ and what he has heard from other witnesses, preaching with enormous success do the Gentiles. Jesus, on the other hand, well beyond Greek philosophy and Roman rhetoric, uses a simple, near-universal image to evoke Christian leadership: the shepherd with his flock. Vigilant against predators. Eager to rescue lost sheep. Willing to endure hardship to get the job done. Willing even to die for his sheep. To lead us, Christ our shepherd was willing to die for us. To show us the way, to reveal the manifold wisdom of his Father, Christ was freely accepting of death. To preach the inscrutable riches of his Father’s mercy, Christ gave his life for us on the cross.

We know that the wolves of scandal and dissension slobber at the chance to pick off the Lord’s sheep one at a time. There’s security in numbers. Safety in the crowd of fellow-sheep. Comfort in looking out over the flock and seeing uniformity and compliance. But security, safety, and comfort are not the fruits of baptism, or of a life lived in Christ. Nothing we do here today and nothing we do as Catholics in a lifetime promises us a scandal-free, trouble-free life of lazy, spiritual grazing in verdant ecclesial meadows. Emerging from the waters of baptism we are set upon by a world in conflict with the Body of Christ and with itself. Jesus knew this. Paul knew this. And so, we are given as a grace in preaching “boldness of speech.” And as a grace in prayer “confidence of access” to the Father through our Shepherd.

Put that boldness of speech and confidence of access together, my fellow sheep, and let’s ask one another, “Why don’t we do something about the slobbering wolves of scandal and dissension?!” What did Christ leave his sheep? The truth of the faith, the communion of saints, the authority of his Body, and nice, sharp set of Wolf-biting teeth!

"Messing with the Mass..."

Here's an excellent article on priestly narcissism from Homiletic and Pastoral Review (Nov 2007).

Excerpt:

It is important for priests to keep in mind that most Catholics go to Mass to encounter Jesus Christ, and not to come into contact with the particular psychology of the celebrant. Furthermore, they go for something that is not present in the popular culture — a sense of the sacred (and a recognition of the need for humility). We don’t want to come away from the mass being affirmed in where we are, we want to be drawn toward where we long to be — closer to Christ and to Heaven.

Given the tendency toward “ego renewal”, self-esteem and self-aggrandizement, priests and seminarians should be made aware of the danger of inserting one’s personality into the liturgy. This tendency toward narcissism needs to be addressed specifically in the context of the mass celebrated versus populum (facing the people). Regardless of where one stands with regard to the respective merits of the mass being celebrated ad orientem (with the people) or versus populum, there can be little question that the temptation to grandstand is greater when the celebrant is facing the congregation. Cardinal Arinze, the Prefect of the Congregation for Divine Worship and the Sacraments, recently commented on this issue, saying, “If the priest is not very disciplined, he will soon become a performer. He may not realize it, but he will be projecting himself rather than projecting Christ. Indeed, it is very demanding, the altar facing the people.”

EXCELLENT article!!!

Music List...

NO! I haven't forgotten about my poetry reading or writing. . .with all that's been going on--Rome plans, classes, sinus infection, ad. nau.--I've been a bit distracted.

Not only have I updated the POETRY wishes, I've added MUSIC wishes as well!

Sad but true story: I had about 300 classical/alternative/world music CD's before I joined the Order. Two days before I got on a plane to fly to the novitiate, I gave all but about ten of them away. I gave away a lot of stuff, including books (YIKES!).

Sooooo, Music: less important globally than philosophy books for my immediate future, yes. However, somewhat important for my Local sanity and artistic growth.

God bless, Fr. Philip, OP

Advice on buying philosophy books...

What most sensible people look like about two and a half minutes into a Derrida essay!

In the combox under “Philosophy’s Evil Twins,” SJH wrote:

“Father, perhaps you have a better handle on this than I. Where do you start? There's so much out there to read. As a former Philosophy graduate student (for a while) and as someone who hopes to be a graduate student again (in Philosophy or Theology), but also as a more general question, it's hard to know what to read and in what order. And it's also difficult to think you'll ever make much progress towards reading enough... since there's so much out there that is canonical and since you're also responsible for being up to date with the latest in one's field... and that stuff is cranked out at an incredible rate (especially since everyone has to write a book to get tenure). Any ideas? (Does the question even make sense?)”

The question does make sense and, let me say: I feel your pain! As an undergrad philosophy major at a public university twenty-five years ago, I was taught using textbooks and the occasional primary text. Now, here at U.D., I’m teaching seminars where we use only primary texts…the occasional “history of X” type text will slip through. The difference in these two methods is tremendous.

As I am putting together my philosophy library—with the constant and generous assistance of the blog’s benefactors!—two principles vie to guide me: 1) anthologies in major areas of philosophy will give you an introduction to the problems, vocabularies, personalities, etc. in that area; e.g. something like the Oxford Companion to Kant will lay out basic issues and provide you with a bibliography. It won’t take long for you to see the same names popping up over and over again. This leads to my second principle: 2) buy the books of the people whose names pop up most often, whether as primary authors or in annotations. So, for e.g., for Kant, you want to get Henry Allison’s book, Kant’s Transcendentalism Idealism: An Interpretation and Defense. It took me about fifteen minutes to discover that this is considered a basic “must-have” text in the field.

As I noted in the post below, continental philosophy is more like literature than science, meaning that the range of acceptable genres and styles of writing is tremendous. Here I’ve discovered that one must find an author one can read and enjoy…much like you do when you find and read a favorite novelist or poet. I find some authors to be fascinating thinkers but nearly unreadable writers (J.-L. Marion). For the most part I prefer my postmodernist philosophy in poetic form (R.M. Rilke) or invective (Nietzsche).

The best advice I have is to just jump in! Go to the library, check out an anthology or two on modern or contemporary philosophy and start reading.

Sister Soap

Yes, I know! It's Advent. . .and you will not find a more fervent Advent-Nazi than yours truly.

However, shopping for Christmas now is a prudent way to avoid stress and anxiety later on.

Check out the Cloister Gift Shoppe operated by the Dominican Sisters of Summit, NJ.

Buy someone you love (or someone who needs a hygiene hint!) a bar or two of Sister Soap. . .

Fr. Philip, OP

Preach...or die

St Francis Xavier: 1 Cor 9.16-19, 22-23 and Mark 16.15-20
Fr. Philip Neri Powell, OP
St Albert the Great Priory

During my novitiate six, seven years ago, the novices had a saying that leapt to our lips readily when asked to mop the floor or sweep the parking lot or grout the bathroom tile. We would say to the offending senior member who burdened us with an odious task, “Father, THAT was not in the brochure!” More often than not the senior member would respond with something like, “Yea, that’s right. Who would join if we put THAT in the brochures?” Reading again Paul’s description of preaching, I now know why we Dominicans prefer the Beautiful Feet of the Preacher quote from Isaiah: if we put Paul’s description of preaching in the brochures, no one would join us! This leads me to wonder and ask: why would anyone in his or her right mind want to be a preacher, choose the life of the preacher?

Let’s quickly review Paul’s description of preaching: there’s nothing about preaching worthy of boasting, he says, rather preaching the Gospel is an imposed obligation; he laments, “Woe to me if I do not preach it!” He is rewarded if he preaches willingly, but not if he does so unwillingly. He preaches for free. (That’s not good.) He has made himself weak, a slave to all; he has become all things to all for nothing more than a share in the Gospel. For all the romanticism of this picture of the preacher, I can’t imagine the vocations brochure drawn from our Pauline description that would attract a single soul to the preaching. But, then again, I could be missing something. After all, the image of the Gospel preacher painted by Christ himself isn’t all that attractive either: driving out demons, speaking weird languages, handling snakes, drinking poison, touching the sick. Yea, um, not a good brochure.

So, both Paul and Jesus himself paint wild and woolly pictures of the Gospel preacher. Nothing we could put on our vocations recruitment material. Why do we choose to become preachers then? All of us, any of us here: why do we heed the Lord’s admonition: “Go into the whole world and proclaim the Gospel to every creature”? Surely the psalm this morning has something to do with our decision: “For steadfast is His kindness toward us, and the fidelity of the Lord endures forever.” Good reasons, yes, but not quite enough, I think. Surely the life of the preacher is adventurous: snakes, demons, poisons, slaves, preaching Forty Day Novenas to the Infant of Prague! Tempting but not quite. Maybe this is it: we preach b/c those who hear the Gospel and believe “will be saved” but those who hear and do not believe “will be condemned.” We have a moral obligation to preach AND convince. Yes, that’s an excellent Dominican reason to suffer through a novitiate.

But I think the best reason is stated rather quietly in the conclusion of the gospel reading. After Jesus was taken up into heaven to sit at God’s right hand, “…[the disciples] went forth and preached everywhere, while the Lord worked with them…” While the Lord worked with them. While they preached the Lord worked with them. Because they preached, he was with them. For those of us called to preach (any of us here!), is it too much to say of us that we are preachers b/c we know, somehow truly Know, that we cannot work with the Lord unless we speak his Word of mercy, unless we preach his Gospel? This is not just a matter of saving others from condemnation but finding and claiming our own salvation. We know, in other words, that there is nothing else for us to do but to lend—to give, freely give—our voices to the Word, to become slaves for the Word. Maybe our vocation brochures need to say only this: “If you are called to preach the Gospel: woe to you if you don’t!”

Preach today. Not because you ought to, unwillingly. Not for recompense or recognition. Not to boast or to exercise your rights. Preach, proclaim the Good News, because and only because, if you don’t you will not be you, because you cannot be you if don’t.