Coffee Cup Browsing

Aggie Catholic's Top 20 Catholic Blogs. . .great list!

Fr. Everyone: "Athletes, intellectuals, bon vivants, wet blankets, firebrands, gourmands, shysters, flirts, gentlemen, ascetics, exorcists, prophets, jokers, and weirdos."

Excellent post on the papacy from the indomitable John Zmirak.

What to do when you hear a bad homily. . .I agree with these suggestions. . .just don't throw a missal!

SupCrt unanimously shuts down B.O.'s attempt to use employment discrimination law to intrude into church business.  This is the case that had Catholic Progs drooling b/c they wanted B.O. to sue the Church and force the "ordination" of women as "priests."

Wow. . .if you think our bishops can produce some obscure prose, try deciphering these babble-packed sequences of letters from the Presiding Bishop of the ECUSA.

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Be made clean!

1st Week OT (Th)

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (5.30 Mass)

As far back as the 4th and 5th century B.C., Greek philosophers and physicians practiced an art called “physiognomy,” which roughly means “judging character by physical attributes.” Physiognomy seeped into the western world and flourished in the medieval period, especially in literature and popular plays. Think of the way Chaucer described the physical features of his pilgrims in The Canterbury Tales as a way of letting us know that this pilgrim is sneaky and that one is lazy. But even before the ancient Greeks and medieval Europeans discovered the dubious value of physiognomy, we find in scripture a closely related notion: our sins are written on our flesh; that is, one's sins are translated onto one's body as an ailment or deformity or disability. A man born blind was assumed to have committed some blinding sin. A woman suffering from hemorrhages probably suffered so because she or a relative in her past had sinned against purity. Thus, the Mosiac Law incorporated a strict set of purity laws for those with diseases, disabilities, and deformities. The equation of sin and sickness was nearly absolute. This is why our gospel account this afternoon is so extraordinary. Jesus breaks the Law of Moses in order to obey the Law of Love. He—a rabbi—touches a leper in order to heal him. 

The conversation between Jesus and leper is telling. Notice in the story how fluently the two conflate health and cleanliness. The leper begs at Jesus' feet, “If you wish, you can make me clean.” Jesus says, “Be made clean.” And the leper is relieved of his disease. If we didn't know that physical disease and spiritual impurity were equated in first century Judea, we might think that Jesus is scrubbing the poor guy with a stout lye soap and a tire brush! And in one sense, that's exactly what he's doing. He's scrubbing the leper's soul. By healing his leprosy, Jesus is making the man ritually clean, fit to be presented to the temple priests for a declaration of cleanliness. After healing/cleansing the man, Jesus tells him to go to the priests for just such a declaration and offer the prescribed sacrifice. This order seems out of place b/c Jesus is telling him to obey the Law (by going to the temple) while Jesus himself is breaking it (by touching someone unclean)! This oddball order is accompanied by another oddball order from Jesus, “See that you tell no one anything. . .” The poor guy is ordered to the temple to show that he is no longer a leper, but he's not allowed to tell anyone how he was healed. Of course, he disobeys this last bit and shouts the news of his miracle all through the streets. Apparently, good news won't be silenced.

Though we have a much more nuanced understanding of the relationship between spiritual disobedience and physical disease than did our first century ancestors in the faith, we can still point to the fact that persons and not just bodies get sick. This is what is at the root of the conversation between Jesus and the leper. The leper is looking for more than just relief from a fatal skin disease; he's longing to be readmitted into his family, his community. Leprosy got him declared “unclean” and cast out. Healing got him declared “clean” and brought back in. When we sin, we separate ourselves from the community. To be brought back in, we must be made clean, healed of our spiritual disease. Our Lord accomplishes this through the ministry of his Church, the sacrament of reconciliation. Like the leper, we drop to our knees and say, “If you wish, you can make me clean.” The Lord says, “I do will it. Be made clean.” Now, do we follow the leper's example and spread this good news abroad?

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Nannies lose. . .BIG Time!

Yesterday's Supreme Court 9-0 smack-down of B.O.'s power grab over Churches is being hailed as truly historic.   And it is. . .as these things go in the world of jurisprudence and among us Legal Fan Boys. 

The case itself is fairly straightforward, nothing bizarre or particularly historic.  What is bizarre and truly historic is the argument brought by B.O.'s Justice Department.  From the NYT:  "The administration had told the justices that their analysis of Ms. Perich’s case should be essentially the same whether she had been employed by a church, a labor union, a social club or any other group with free-association rights under the First Amendment."  In other words, this administration hoped to convince the Justices that the Free Association Clause of the 1st Amendment trumps the Establishment and Free Exercise Clause.  Given the social engineering ideology and impulses of B.O.'s nanny state mindset, I think we can see where this is going:  governmental control of religious institutions.  The NYT notes that the administration's argument came under "withering criticism" from the Justices, including B.O.'s two liberal appointees.

The gist of the unanimous opinion: “The Establishment Clause prevents the government from appointing ministers. . .and the Free Exercise Clause prevents it from interfering with the freedom of religious groups to select their own.”

So, why is this decision considered a landmark?

1).  This is the first time the SC has recognized the "ministerial exception" to the federal law prohibiting discrimination based on X, Y, Z, ad.nau.  For years, lower courts have dismissed employment discrimination lawsuits brought against religious organizations by their "ministers." These courts concluded that the Establishment and Free Exercise Clauses of the 1st Amendment prohibit the gov't from meddling in the hiring/firing of ministers.   Imagine the chaos if priests who have been laicized by the Church could sue under federal law for discrimination.  Imagine the kind of ministers that judicial nannies would impose on churches!

2).  In the unanimous decision, Chief Justice John Roberts wrote, “We cannot accept the remarkable view that the religion clauses have nothing to say about a religious organization’s freedom to select its own ministers.”  Why did the Chief note that this view of employment discrimination is remarkable?  Because B.O.'s Equal Employment Opportunity Commission and his Justice Department argued that religious institutions do not have the constitutional right to decide who their ministers will be.  You read that correctly.  Remarkable, indeed.

3).  So remarkable, in fact, is B.O.'s view of the Establishment & Free Exercise Clauses that a stalwart conservative (Alito) and a stalwart liberal and B.O. appointee (Kagan) issued a concurring opinion denouncing B.O.'s view!  And there's more. . .this historic concurring opinion goes on to opine that all employees of religious institutions (not just the clergy) should be exempted from gov't meddling.

4).  When this case first reached the Court, it was widely noted that a decision against the church involved in the case could force the Catholic Church to defend her all-male priesthood against discrimination lawsuits.  Some in the NCR/LCWR crowd were chomping at the bit for the Court to open that can of worms.  Deo gratis. . .they didn't.  In fact, they pretty much welded the can shut and tossed it into the abyss.

Despite this victory for the 1st Amendment and religious institutions in the U.S., I am confident that the nannies will continue their tireless efforts to monitor and control our relationships with God.  And I'm confident that there will be those in the Church who cheer on these control freaks. They just can't help themselves.

The Court's decision can be found here.

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His purpose is our command

1st Week OT (W)
Fr. Philip Neri Powell, OP
St. Dominic Church, New Orleans

Listen Here (5.30 Mass)

After healing Simon's mother-in-law and curing a town's worth of sick folks and exorcising a host of demons, Jesus takes a well-deserved prayer break out in the desert. When his friends find him there, they say to him, “Everyone is looking for you.” Given the gifts our Lord has demonstrated, it's no wonder everyone is seeking him out! Jesus—ever the enigmatic one—replies, “Let us go on to the nearby villages that I may preach there also. For this purpose have I come.” Without saying so explicitly, Jesus indicates that though he is happy to preach and heal and exorcise in this village, his larger purpose is to preach to and heal and exorcise the larger world. Mark writes, “So he went. . . preaching and driving out demons throughout the whole of Galilee.” The Lord makes it absolutely clear that his purpose in coming among us is to preach the Good News. That's why he is here. Simon tells Jesus that everyone is looking for him. The villagers respond to him b/c they recognize his power. They acknowledge his authority to heal the sick and drive out demons by seeking him out for help. Even the demons know who he is and obey his word. How do we respond to Jesus and his stated purpose? When the Lord preaches, do we feel his power? Do we recognize his authority as the Son of God?

It would be strange for any of us to answer this question in the negative. Yes, I'm sitting here at Mass, taking communion, praying to God, but I don't acknowledge Jesus' authority. I don't recognize him as the Son of God. That would be more than just strange, it would be a form of self-condemnation, a public lie. So, we can safely say that those of us here at least understand Jesus to be who and what he says he is. But is that acknowledgment enough to lead us to holiness? It's a good start, that's for sure! But more is needed. When God calls Samuel to serve, Samuel confuses God's voice with his boss, Eli. Finally, after being awakened a couple of times by an eager Samuel, Eli tells the boy to answer the next call, saying, “Speak, Lord, for your servant is listening.” Samuel hears the Lord's voice again and answers obediently. Because of this obedience, the Lord makes Samuel a prophet, never allowing him to speak a false word. When the Lord calls us to attention and gives us a task, our response, if we believe that he is who he says he is, can only be, “Speak, Lord, for your servant is listening.”

Jesus tells his friends that the purpose of his coming among them is to preach the Good News of his Father's forgiveness to the sinner. He does this—he preaches—by healing the sick, exorcising demons, feeding the hungry, and teaching the truth for salvation. He does all this in the company of his friends, his students, those whom he will eventually name apostles, “the ones sent out.” Each of these men heard the Lord call his name and each of them responded, “Speak, Lord, for your servant is listening.” What did the Lord say to them? He said, “Follow me.” Do as I do, preach what I preach, teach what I teach. And I will be with you always, guarding your words against error and blessing your work by multiplying the fruit you produce. These men heard his voice and urged him to speak to them. This is our response as well. The Lord has called us, is calling us right now to serve him by serving his Church and the world we live in. His purpose was to preach the Good News. We follow him; therefore, our purpose is to preach that same Good News. Samuel said, “Here I am. . .here I am. . .here I am. I'm listening, Lord. . .just say the Word. Your servant is ready!”

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Do you believe that it is free?

The Baptism of the Lord

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (5.30 Mass)

“Thus says the Lord: All you who are thirsty, come to the water!” The water is given. . .but we must go to the water. If we are thirsty, we drink. The water is given, but we must choose to drink. “You who have no money, come, receive grain and eat. . .” The grain is given. . .but we must go to the grain. If we are hungry, we eat. The grain is given, but we must choose to eat. As it is with God's gifts of water and grain, so it is with God's mercy, so it is with His forgiveness. If we are repentant, we confess. Forgiveness is given, but we must choose to receive that forgiveness. Who starves to death, or dies of thirst when grain and water are freely given? How many of us remain in sin when absolution is a gift just waiting to be unwrapped? One of the themes of Christmas, the Epiphany, and the Baptism of the Lord is our unworthiness to be given the gift of eternal life. Truly, we do not deserve this prize. However, we are made worthy, we are made to deserve this gift by the birth, the baptism, the death, and the resurrection of the Lord. Having been handed—without cost to us, without any work from us—the keys to our Father's Kingdom, why would we hesitate, why would we balk at stepping up to and stepping into a life of holiness with Him? “Seek the Lord while he may be found, call him while he is near!”

Our Lord is never nearer to us than He is right now. His call to us is never clearer than it is right now. His gift of eternal life is never more ready to be received than it is right now. The urgency that Isiah puts into his prophecy isn't simply rhetorical; in other words, he's not just being dramatic for the sake of being dramatic. The Lord says to Isiah that His Word will go forth from His mouth and it “shall not return to me void, but shall do my will, achieving the end for which I sent it.” That Word, the Word sent out to do God's will, is the Christ, the Son made flesh and he will not return to the Father until the job he was sent to do is done. Since the Christ has returned to the Father, we know that the job he was sent to do has been done. That job is our salvation. The offer of mercy in flesh and blood has been made—once, for all; to Jew and Gentile alike—and now it's our turn. Do we receive His mercy? Do you take all that has been given to you and put it all to work for the greater glory of God?If not, then you condemn yourself to starve and die of thirst within sight of grain and water. 

Christ's baptism in the Jordan by John's hand is the baptism of the world. Every creature, every made thing is washed clean, made holy, and brought into a new creation. God's human creatures are given the freedom to follow Christ's example in baptism, or to continue as natural creatures until death. But b/c each of us is gifted with an immortal soul, the decision to continue on as a natural creature has consequences beyond death. Without God's mercy, without receiving His forgiveness, we perish by being forever separated from Him. Baptism brings us into the life of Christ and sets us on the narrow way toward our destined freedom in His love. Baptism makes possible every other means of receiving God's gifts. Baptism is the first but not the only invitation we get to come and enjoy the blessings of God's generosity. Why would we choose to remain natural creatures when our supernatural end is provided free of charge? Why would we remain in sin when our freedom from sin is already paid for, already purchased? Receive all that you have been given! Feast and drink on the bounty of the Lord!

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A note on the Mass mp3's

Fr. Michael told me this morning that you can fast forward the mp3 files of our Masses to about the six minute mark and get the gospel and homily. 

Try it out and let me know!

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-7 Monday

Monday Fat Report. . .

Must've done something right last week: 331 lbs.!!!

This is probably a fluke. . .but I'll take it.

Thanks for the prayers and good wishes.

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To reveal, to manifest, to unveil

The Epiphany of the Lord
Fr. Philip Neri Powell, OP
St. Dominic Church, New Orleans

Listen Here (5.30 Mass)

I've spent many hours, days, and years in the classroom teaching college students to read and enjoy the mysteries of poetry. Most of my students—usually pre-law, pre-med, engineers—resisted reading poetry as anything other than some sort of perverse secret code used to punish non-liberal arts majors for choosing low-brow professions. But even the flaky liberal arts majors tended to read poetry as if there were a hidden message to be found, a profound moral to uncover. To combat this poetical heresy, I used a variety of ingenious techniques stolen from literary history, colleagues, and Nazi interrogation manuals (!) One of the most popular was something I called the “Ah-Ha Reading.” I would have a poem read aloud by several different students. While each student read, the others would note moments in the poem when they learned something they didn't know. No matter how insignificant, no matter how trivial, jot it down! Then each student would then share his/her “ah-ha moment” and tell us about how the poet revealed this new insight, the fresh bit of knowledge. What word, sound, image showed you this novel idea? Without telling them what I was doing, I had covertly introduced my future doctors, lawyers, and engineers to the art of reading poetry epiphanically; that is, reading for the epiphany, waiting to be suddenly gifted with a beautiful truth. Today we rejoice in the Epiphany of the Lord! The Son of God revealed to us in the flesh—the gift of everlasting life.

Our celebration of the Epiphany of the Lord is packed with references to the notion of revelation. The Lord is revealed to the Magi. He himself reveals once obscured truths. Even now, we—altogether—are revealing God to one another. We also hear “manifest,” “unveil,” and the phrases, “make known” and “made evident.” Something, someone once hidden is now manifest; the veiled is unveiled, the darkness is lit. What starts as a word from Mary and a shadow manifests as a child, a child revealed to be the Messiah. His coming is made known in scripture: Bethlehem, “from you shall come a ruler, who is to shepherd my people Israel.” His arrival is marked, “the star that [the Magi] had seen at its rising preceded them. . .and stopped over the place where the child was.” And his nature and purpose is made known, “[The Magi] prostrated themselves and did him homage.” With these revelations, these beautiful truths in mind, listen again to Isiah, “Your light has come, the glory of the Lord shines upon you. . .upon you the Lord shines, and over you appears his glory. . .you shall be radiant at what you see, your heart shall throb and overflow. . .” Every nation shall come to adore him!

Though we call today's celebration “The Epiphany of the Lord,” it also goes by another name, an older, more specific name, “The Manifestation of the Christ to the Gentiles.” The long-awaited Messiah is promised to the Jews. His arrival is the fulfillment of Jewish prophecy. He is born into the royal line of King David of Israel through Mary, his mother. He is presented at the temple, circumcised, and raised to read and understand the Hebrew scriptures. If this is true, then why do pagan priests, Gentile holy men travel from the east to give him gifts and do him homage as a king? The former Pharisee, Paul, writing to the Ephesians, answers this question for us, “. . .the mystery was made known to me by revelation. . .the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel.” The Christ is promised to the Jews as their Messiah. And we—Gentiles—are made coheirs, co-partners in the fulfillment of that divine promise. The Magi visit the Christ-child b/c it has been revealed to them that this Child is the king of glory, the king before whom all nations will bend a knee and do homage. The Christ is made manifest to the Gentiles, shown to be the Savior of whole world. 

With the manifestation of the Christ to Jews and Gentiles alike comes an astonishing cascade of revelations. The Law of Moses, written on stone, is revealed to be the Law of Love written on the heart. The worship of God in the temple is revealed to be service to others with the temple of the body. The bread and wine of the Passover feast is revealed to be his Body and Blood, broken and poured out for our sakes. The sacrifices of lambs on the altar is revealed to be the one sacrifice of the Lamb of God on the altar of the Cross. Our Lord uncovers sight for the blind; hearing for the deaf; speech for the muted. He manifests health for the sick; mobility for the lame; and freedom for the possessed. He unveils bread for the hungry; consolation for those who mourn; riches for the poor. And, most importantly, he makes known the mercy of God for the sinner. He is God's mercy for the sinner, forgiveness given flesh and bone. And when he is resurrected on Easter morning he reveals to us our end, our goal: everlasting life, perfection as God the Father is perfect. That tiny child, worshiped by the Magi, accomplishes all these things b/c he is the Son of God become man; living among us, dying as one of us, and revealing to us the freely given gift of eternal life.

On occasion, in the classroom, one or two of my students would look up from a poem and give me an “ah-ha” look. That look that says, “I get it! I get it!” It's that look that every teacher worth his pay longs to see. Coming to love poetry for its epiphanies takes practice; it's a habit formed from repetition and patience. The life of holiness is no different. There's nothing hidden in verse. There's no secret code to break or arcane symbols to decipher. There's the text and the reader. In the work of holiness, there's the human soul and the Holy Spirit. Everything we need to start, maintain, and finish a holy life has been revealed. It's all there, waiting for the patient, determined soul to begin. Start each day by giving God thanks for His gift of Christ. Maintain by celebrating his sacraments and doing good works for his glory. Finish each day receiving his forgiveness and forgiving those who sinned against you. Repeat, repeat, repeat. “Then you shall be radiant at what you see, your heart shall throb and overflow [and] the wealth of nations shall be brought to you.”

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Above all, holiness. . .

Christmas Weekday (S)

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (8.30 Mass)

Jesus and his mother mingle with the wedding guests. Near the end of the party, Mary reports to Jesus that the good wine has run out, “They have no wine,” she says. Jesus, being the good son, says, “Woman, why turn to me? My hour has not yet come.” Now, you can just see the look on Mary’s face. That look mothers get when a son gets a sassy mouth. No doubt she pinched her lips just a bit, took a deep breath, maybe rolled her eyes, and said to the servants, “Do whatever he tells you.” Jesus proceeds to change six stone jars of water into high quality wine. John writes: “This was the first of the signs given by Jesus: it was given at Cana in Galilee.” To mark his entry into a public ministry of teaching, preaching, and healing, our Lord chooses a wedding feast, the party after the formal liturgy to claim his divine Sonship. Why a wedding feast? Of all the opportunities to announce his public ministry, why does he jump at this chance to reveal himself? Well, Mary is pushing him to “do something.” There's a crowd with people from all over town. Everyone is in a celebratory mood. All true. But don't overlook the obvious answer: the wedding guests needed wine! The Lord provides, and he provides more than bare necessities.

Let's examine what Jesus does when he changes water to wine. What happens? Yes, he changes water to wine. Yes, he obeys his mother. Yes, he reveals his power. And he does all this in order to announce the start of his public ministry. More importantly, he stakes a claim to his divine Sonship by changing that which we need simply to live into that which we need to live well. He shows the wedding guests and all of us that he comes to change survival into celebration, changes “just getting by” into thriving on God's abundance. In the next three years, Jesus transforms the Law of stone into the Law of love; he transforms the sacrifices of the temple into the one sacrifice of the cross; he transforms suffering and death into joy and everlasting life. The Wedding at Cana is transform from just another nuptial celebration into the unique sign of Christ's Sonship and serves as the beginning of his wedded life to the church! The physical miracle of water changing into wine is also a sacramental sign, evidence of God's grace working in the world to seduce us and draw us into the life of the Spirit, a life of holiness.

If we take the miracle at the wedding feast of Cana as a sign that God wants us to celebrate and thrive and not just get by and survive, we come closer to understanding the nature of the Church as Bride. Where do we find the bond of love and self-sacrifice? Where do we find the clearest declaration of God's intention to bring us back to Him? Where do we go to receive His blessings and to give Him thanks and praise? The one Body, the Church, His Bride. We find all these—love, self-sacrifice, blessing—we find them all here. . .among brothers and sisters, among the worst and least of God's children, among the best and greatest of His saints. Jesus doesn't reveal himself as the divine Son to a clique, or a secret society; nor does he hoard his power and dole it out sparingly. He spends it. . .extravagantly, at a party. He creates a luxury and helps the guests enjoy God's abundance. Think of Mary Magdalen and the expensive perfume oil she pours out on Jesus' feet. Think of the 5,000 who feast on a few fish and a few loaves of bread. Think of the hundred-fold harvest reaped from a single seed. Think of the Cross and the expense of your redemption, Christ's blood poured out. For his Bride, the Bridegroom desires joy, peace, prosperity. And above all, holiness.

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By Water, Blood, and the Holy Spirit

NB.  I like this homily. . .but it is also a little. . .stiff?  formal? too ____?  Not sure.  Anyway, it's much better than yesterday's sad attempt.

Christmas Weekday (F)

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (5.30 Mass)

John asks, “Who indeed is the victor over the world but the one who believes that Jesus is the Son of God?” Those who believe that Jesus is the Son of God are victors over the world? Hmmm. . .would Stephen, who was stoned to death, say that? Would the Holy Innocents say that? Would John the Baptist, his head resting on a plate, say that? Would the 40 or so Nigerian Catholics burned to death by Muslim terrorists in their church after Midnight Mass say that? If these believers were also victors, what sort of victory did they win? John says that those who believe that Jesus is the Son of God win a victory over the world. But in all these cases of brutal martyrdom, it appears that the world won a decisive victory over the believers. And it appears so b/c the world considers death a defeat. We do not; that is, we do not consider death a defeat b/c death is not an option for the believer. Of course, we die. Our bodies give out, surrender to disease and accident. But b/c we believe that Jesus is the Son of God and that he lived and died for us, death is just a dramatic transition to an eternal life. God testified through His Son that by the Spirit, water, and the Blood of Christ, we are given “eternal life, and this life is in His Son.” We live our lives in His Son and not in this world, therefore our deaths are not of this world. We die in Christ and rise again with him.

To mark the transition from living in this world and living in Christ, we receive the grace of baptism. Washed in water made holy by the Spirit, we become blood brothers and sisters of the Son, the adopted children of the Father and co-heirs to His kingdom. Baptism not only joins us to the Holy Family by freeing us from the slavery of sin, it also makes us ready to live holy lives, lives constantly and consistently guided by the presence of the Holy Spirit. With the Holy Spirit and our family in Christ, each of us progresses toward holiness according to our gifts, enjoying the Lord's perfecting love and sharing that love freely and generously. The more we share our gifts, the more we use our gifts for the benefit of others, the more perfect, the more Christ-like we become. If Christ dies and rose again, so will we. If Christ will return, so will we. Death is not defeat, rather death is defeated through the re-creating love of God and our hard work in spreading that love. 

John the Baptist says, “I have baptized you with water; [Christ] will baptize you with the Holy Spirit.” John baptized for repentance, turning from sin. Christ baptizes for life after repentance, the life of holiness. If the waters of baptism wash us clean, then the fire of the Spirit keep us clean. By constantly and consistently placing ourselves in the way of grace through the sacraments—especially confession and the Eucharist—we renew and reinforce our hearts and minds, leaving ourselves open and free to the guidance of the Spirit. This openness and freedom leave us vulnerable to the world's spite and in danger of ridicule and violence. So be it. Even as we live in this world, our eyes are set on world greater and grander than anything possible in this one. Not a “pie in the sky by and by” world, but the perfection of creation accomplished through Christ; the world as God made it to be. What we do with God's gifts adds to the world's inevitable perfection, brings it and us ever nearer to a holy end. What will you do today, what gifts will you use today to bring yourself and the rest of us closer to our Christ? Who will you forgive? Who will you love? To whom will you say, “Whoever possesses the Son has eternal life”?

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Coffee Cup Browsing

An Italian photojournalist documents how his colleagues manufacture Mid-East conflict for $$$.

Salvation Army supports abortion.  Wish I had known this before Christmas.  Not.One.Dime indeed.

Archbishop Chaput is selling his mansion.  Good for him.  Unless there's some sort of historical significance to an episcopal residence (e.g. the Vatican apartments), I say sell them all.

Oh, how The One has fallen. . .students laugh at B.O.

Harpoon snail swallows a fish whole. . .there was a Star Trek episode with a space creature that reminds me of this snail. 

Future priest saved baby Hitler from drowning. . .that was also a Star Trek episode, wasn't it?  Or maybe that was Twilight Zone?

LAT:  "[Bishop] Gabino Zavala had a high profile in the archdiocese. His parenthood violates church celibacy laws."  No, his fatherhood violates Church discipline with regard to chastity.  Unless he married the mother of his children, he didn't violate his promise of celibacy.

Most unexpected question of the year?  Is the Nanny State a Lesbian?  Uh???

Something you didn't know about grizzly bears.

Been there, done that.

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Calling those most in need. . .(Audio Added)

St. John Neumann

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (8.30 Mass)

In his first letter, John writes, “Children, let us love not in word or speech but in deed and truth.” True love, to love truly, is a deed not a spoken word, a speech. John is warning us away from the lazy way of love, the way of speaking loving words and believing that our words are enough to love. It's important to keep in mind here that Jesus contested with the Pharisees off and on for the whole three years of his public ministry. Central to the contest between our Lord and his enemies ias the question of how a relationship with God is established and maintained. The Pharisees, following a strict interpretation of the Law, argue that a near obsessive attention to the picayune details of the Law—its rituals and purity codes—were essential to obeying God. Jesus always retorts by pointing out that the Law was created to serve God's children and not the other way around. For the Pharisees, it is enough to behave according to the letter of the Law written on stone. Jesus teaches us that the Law is written on the heart, that the first commandment of the Law is: “. . .we should love one another.” Not just speaking loving words, but doing loving deeds in truth. Caritas in veritatis. Loving deeds done for the love of truth. Notice that Philip does more than tell Nathanael about Jesus. He brings Nathanael to Jesus. When Philip says, “Come and see,” he's saying, “I can't tell you about him. You have to witness him for yourself. Follow me to Christ.”

When Philip delivers Nathanael to Jesus, he completes a loving act. Perhaps the only thing Philip can do greater than this is to die for Nathanael as his friend! Because Nathanael follows Philip to Christ, he's introduced to the only means of his eternal salvation. When they meet, Jesus greets Nathanael by saying, “Here is a true child of Israel. There is no duplicity in him." A bit stunned by this greeting, Nathanael asks, “How do you know me?” Jesus says, “Before Philip called you, I saw you under the fig tree.” What was Nathanael doing under a fig tree? Later in his public ministry, Jesus will tell the disciples that they are not to pray as the Pharisees do: in showy, public displays. Rather, they are to go somewhere private and talk quietly to God. Jesus saw Nathanael doing just that—praying quietly in private, fulfilling the heart of the Law in love. Jesus' arrival in Nathanael's life is the answer to his earnest prayers; thus, Nathanael proclaims, “Rabbi, you are the Son of God; you are the King of Israel.”

Philip proves to be an useful instrument in Nathanael's search for God. But it is Nathanael's sincerity in searching for God according to the Law of Love that gets him recognized by the Christ. Had Nathanael followed the Pharisees and made his search into a public drama, would Jesus have called him “a true child of Israel”? Not likely. Nathanael searches for the truth in love and does so without pretense or covert motives. He loves his God and acts accordingly, drawing the attention of the Christ not a crowd. When Christ recognizes Nathanael as a true child of the Law, Nathanael recognizes Jesus as the Christ. And having seen the Christ, Nathanael is ready to follow him and lead others to him. But let's not minimize Philip's ministry in this revelation. Philip is the one who says, “Come and see.” Philip is the one who leads Nathanael to Jesus. Philip acts in love and presents a searching soul to his Savior. Without Philip's invitation, without his apostolic call, Nathanael might never have met the Christ. Make it your ministry—as an apostle sent out—to call those to Christ who are most in need of love and mercy.

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Review: The Art of Prayer, Fr. Martial Lekeux, OFM

The one question that seems to plague serious Catholics more than any other is:  how do I pray well?  

This question comes after an admission that their prayer life is suffering from a dry spell or that they have more or less given up on prayer b/c the effort seems so fruitless.

Generally, I direct these earnest folks to the first few paragraphs of Part Four of the Catechism (nos. 2559-2565) and urge them to re-think their theology of prayer; that is, I urge them to reconfigure their notion of prayer as a way of jump starting a more fruitful conversation with God. 

The author/source of this part of the Catechism (a Dominican friar named Fr. Jean Corbon) writes:  "He who humbles himself will be exalted; humility is the foundation of prayer. Only when we humbly acknowledge that 'we do not know how to pray as we ought,^' are we ready to receive freely the gift of prayer. 'Man is a beggar before God'"(2559).

This is all well and good. . .and exactly right.  But how do we do this?  Knowing the theology of prayer is vital.  Knowing the mechanics is also important.  But being able to put the two together often eludes even the best pray-ers among us. 

Enter Fr. Martial Lekeux, OFM and his 1958 book, The Art of Prayer (original in French, L'art de prier, 1957), reprinted by St Pius X Press.

The most impressive element of this book is its practicality; that is, its usefulness for daily prayer.  Completely given over to the utility of prayer, Fr. Lekeux leads his readers toward a truly mundane practice of talking to and thinking with God.  

With chapters on private vocal prayer, public prayer, meditation, affective prayer, and prayers of simplicity, Fr. Lekeux offers the earnest Catholic a simple yet profound way to stay in the conversation with God w/o an elaborate imaginative structure (a la Teresa of Avila, John of the Cross, etc.).  What you get are concrete suggestions for turning everyday tasks into moments of time with God.

If you are looking for an instructive, orthodox guide to a better relationship with the Lord, this book is for you!

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How to become an apostle (Audio Added)

St. Elizabeth Ann Seton

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (8.30am Mass)

If we needed a shorthand way of referring to this morning's gospel, we might call it “The Hand Off.” John “hands off” two of his disciples to Jesus. We could also call it “The Hand Off Plus One” b/c not only does John hand off two of his students to Jesus but one of those students invites his own brother to join the class. We now have the kernel of apostles—three guys sitting at the feet of Jesus ready to hear the Word and obey. We might wonder why this seemingly insignificant scene deserves its own day in the lectionary: why do we spend time mulling over how two of John's disciples and Simon come to meet Jesus? Why is it important that we know something about how Jesus came to collect his first three disciples? What's striking about this scene is its ordinariness, its everydayness. No angels, no bolts of lightning, no burning plant life booming out a celestial voice. Just one teacher introducing his students to another teacher. The extraordinary part of this scene is how John introduces Jesus. Jesus walks by and John proclaims, “Behold, the Lamb of God!” Without further explanation or discussion, John's disciples veer off and follow Christ. Simon joins when he is invited by Andrew. The kernel of apostles is formed by a prophetic proclamation and a charitable invitation. This is how the Church is founded, thus this is how the Church grows and thrives.

John's proclamation should be very familiar. After the host is broken at Mass, it is raised above the chalice and John's proclamation is repeated, “Behold, the Lamb of God!” Christ, truly present on the altar, is broken for us, and his broken presence, once announced, is answered, “Lord, I am not worthy that you should enter under my roof. . .” Acknowledging our own brokenness, we say, “. . .only say the word and my soul shall be healed.” When we take his Body and Blood into our own bodies, we are healed. He has spoken the Word of healing that both restores our spiritual health and binds us one to another as one Body. In the same way that the first disciples meet the Christ at John's proclamation, so we too meet the Christ at the altar, receive our salvation, and give him thanks for bringing us into the Holy Family. What's left for us to do? What did the men who met Jesus on the street do? They invited another.

God's goodness and beauty are diffusive; that is, by His very nature, all that God is is distributed, spread out, freely given away. When we use the word “grace,” we mean “gift,” a freely given good. God's grace is the gift of Himself through Christ Jesus. So, when we receive Christ's Body and Blood in the Eucharist, we receive God Himself. We become more like Christ, more Christ-like. Being Christ-like means living sacrificially, giving away and giving up for the sake of another so as to grow in holiness. Andrew, for example, did not squirrel away his knowledge that Jesus is the Lamb of God, the Christ. He and the other disciple did not form a secret society and hoard Jesus' teachings. Simon is invited into the classroom and Jesus names him “Cephas,” Peter. Because they distributed the Good News, spread it out, Peter becomes the Rock upon which the Church on earth is built. 

The seemingly minor scene in the Gospel this morning shows us how to build the Church. Proclaim Jesus as Lord. Hear his Word and obey—listen and act. Distribute his healing news far and wide. Invite others to become students, saying “We have found the Messiah.” This is how you become an apostle, how you become “one sent out.”

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Updated W.L.

I've updated the Books & Things Wish List to better reflect my current assignment as a parish priest.

You really can't do better than BXVI for theology and Church history, can you?

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Coffee Cup Browsing

Imagine the reaction from the Left if "W" had signed a bill allowing the military to indefinitely detain American citizens suspected of terrorist activities.  Since B.O. signed it. . .cricket concerto.

As the "state-run media" becomes increasingly propagandistic the New Media does the hard job of actually gathering the news.  Thus, the clamoring from the SRM for more gov't $$$.

This development in American culture is worrying all the right people.

How many of you saw folks texting/playing games on their mobile devices during Midnight Mass? 

B.O. is running a "post-modern campaign, in which there is no objective truth but simply narrative."  Well, he is a product of cultural Marxist "thinking."

Excellent post on St. Basil the Great.  Find out why he's titled, "the Great."  Too bad we can't clone him and elect him Pope!

Connecting an ancient heresy with its postmodern cousin:  Arianism & Materialism.

A letter to Fr. Z. about a visiting priest who trashes the new translation of the Missal in front of a CCD group.  Expect more of this sort of thing.

Fascinating post on the meaning of "freedom of the press."

Too smart to be a cop? 

Meanwhile, in _______.  A few national stereotypes.

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It's the fiber. . .I just know it is!

Fat Report. . .

Back to 338 lbs.  I blame it on the fiber pills. 

Off to SubWay for a chicken beast sub on wheat. . .no mayo. 

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A plague of Prophets

NB.  If you listen to this Mass all the way through, you will notice that I messed up the offertory prayer.  For some strange reason I flipped to the propers for the Epiphany and read the opening collect.  I was 2/3 of the way through it before I realized that I had messed up.  Oh well.  Ecclesia supplet!

Ss. Basil the Great and Gregory of Nazianzen

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (8.30 Mass)

As the early Church struggled to understand God's Self-revelation in the only languages they knew—4th century philosophical Greek and imperial Latin—three prominent figures rose to the occasion and provided believers with the means to glimpse into the nature of the divine: Basil the Great, Gregory of Nazianzen, and Basil's brother, Gregory of Nyssa, the so-called Cappadocian Fathers. All three of these men left the Church with a treasure trove of writings that parse the delicate terms we still use to describe the Blessed Trinity, the Incarnation, the life of holiness, and the general rules for monastic life. In every way that matters, these saints of the eastern Church were prophets for the Lord. They reached to understand divine revelation and put their understanding to work for the good of God's people. Today, we honor Basil the Great and Gregory of Nazianzen by asking a question that has been often asked but rarely answered adequately within the living tradition: what does it mean for one of us, or all of us together to be prophetic? That is, if we are exhorted to be prophets for the Lord (and we are!), what exactly are we being asked to be and do? 

When the priests and Levites ask John the Baptist, “Who are you?” he answers enigmatically, saying, “I am not the Christ.” This is an enigmatic answer b/c they did not ask him if he were the Christ. He answers by telling them who he isn't. They ask again, “Well, what are you then? Elijah? Are you the Prophet?” He says, “No. I am not.” No fewer than three times does John deny being someone else; three times he says in effect, “I am not he, I am not that.” Aggravated with his obstinacy, they finally blurt out, “Who are you, then? What do you have to say for yourself?” John's answer defines what it means to be prophet of the Most High: “I am the voice of one crying out in the desert, 'Make straight the way of the Lord.'” We have to notice here that John says that he is “the voice of one crying out.” He doesn't say, “I am a voice crying out” but “I am THE voice of ONE crying out.” In other words, John is claiming to be the voice of another, the voice that cries out what this other one wants cried out. Prophets surrender their voices to God and speak His Word in order to prepare the way for His coming. 

The Church is plagued by self-anointed prophets who speak on behalf of their personal agendas. Appointed to the role of prophet by nothing more than their private sense of urgency to fix problems only they can see, these voices no more speak for God or the Church than do those who hope to see Christ's work destroyed. Genuine prophets do not set themselves above the Church in order to light a revolution in their own image. Genuine prophets of the Lord cry out His Word within the Church in order to prepare us for His arrival among us. Genuine prophets of the Lord give their obedience to only one agenda: the necessity of repentance and forgiveness in our preparation for the coming of the Lord. God's Word must be heard and His saving works seen so that those who can see and hear will know the way to prepare for the consummation of His kingdom. As baptized members of the Body of Christ, as priests, prophets, and kings, we are vowed to both repentance and forgiveness, and we are vowed to speaking His Word and glorifying His saving works. Like Elijah, John the Baptist, and the Blessed Mother, we point toward the Lord, never to ourselves or our personal agendas, always toward the Lord, and announce His coming among us. To be a prophet is to cry out in the voice of another, the voice of Love Himself.

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Mary, Mother of Our Freedom

NB.  Nevermind about the whole confusing Zechariah with Simeon. . .I was right the first time.
 
Solemnity of Mary, the Holy Mother of God
Fr. Philip Neri Powell, OP
St. Dominic Church, New Orleans

Listen Here (8.00am Mass)

We call her "Advocate of Eve," "Seat of Wisdom," "Cause of Our Joy," "Help of Christians," and "Mother of Sorrows." We greet her in prayer, “Hail, Mary! Full of grace!” And we call upon her intercession using a variety of names: Our Lady of Guadalupe, Our Lady of Knock, Queen of the Americas, and Our Lady of Prompt Succor. But all these titles and names are meaningless unless we understand the one title that makes all the others possible: Theotokos, God-bearer, the one who gives birth to God. Mary is who and what she is for us b/c she is first and foremost the Holy Mother of God. This title was settled upon in 431 A.D. by the Church Fathers at the Council of Ephesus. Fighting back a heresy that wanted us to believe that the Christ was actually two different persons—one human and one divine—the Fathers declared that Christ is just one divine person with two natures (human and divine). Mary gave birth to the divine person of Jesus Christ, making her the mother of God Incarnate. And since we never celebrate a Marian feast w/o remembering the One to Whom Mary always points us, we also celebrate her son, Jesus, the Messiah. Given all this, I'd like to propose another title for Mary: Mother of Our Freedom! Why this title? Paul writes to the Galatians, “When the fullness of time had come, God sent his Son, born of a woman. . .so that we might receive adoption as sons. . .So you are no longer a slave but a son, and if a son then also an heir, through God.” 

We are no longer slaves but sons, heirs; and made so by God through the faithful cooperation of Mary. The Mother of Our Freedom cooperated (operated with) the Holy Spirit and received into her womb the seed of the Word, which grew into the divine person of Jesus. His birth into human history and his death into eternal life makes our salvation possible. He cuts a path through the thorny tangle of sin and death and draws us behind him to be taken up, made holy, and seated at our inherited place at the banquet table of God. Our release from the slavery of sin, our escape from the inevitability of death is accomplished by Christ through the cooperation of Mary. She is the Mother of Our Freedom b/c she gave birth to the only means of our freedom. From slaves to heirs, we move ever closer to the perfection of Christ.

Our perfection in Christ is both our work and the work of God. Just like our Blessed Mother cooperated with the work of the Holy Spirit to conceive and give birth to Jesus, we too are vowed to cooperate with the work of the Holy Spirit to conceive and give birth to the Word, making his flesh and blood our flesh and blood; surrendering our hearts and minds, and our hands and voices to the holy work of preaching and teaching the Good News to the world. The longer and harder we work at accomplishing this task, the higher we climb in holiness and the deeper we delve into divine wisdom. Like the shepherds who find the Holy Family in the manger and “made known the message that had been told them about [the Christ],” we too are vowed to finding Christ, following him, and making his message known. After seeing the Christ-child, the shepherds go home, “glorifying and praising God for all they had heard and seen.” And we too will return home, our heavenly home, glorifying and praising God, if we do what we have promised as followers of Christ to do. Mary held on the message of the shepherds, reflecting on it in her heart, remembering Simeon's warning in the temple that her heart would be pierced by the sufferings of her son. While the shepherds adored and the people were amazed, Mary quietly grieved, knowing the destiny of the one sent to redeem us all from the slavery of sin.

Mary's grief must have been nearly unbearable. Having assented to the conception of the Word and given him birth, she is left with the sure knowledge that her son is the long-awaited Messiah, the One who would suffer and die for the sins of men. To gain our freedom, the Mother of Our Freedom had not only to bear the Christ into this world, she had to witness his suffering and death for our sakes. And not only was she a witness to his passion, she suffered along with him as any mother would. Her heart, pierced by the sword of grief, bled out even as Jesus bled out on the cross. As painful as his death and her grief no doubt were, as a result, we rose as a race to be the adopted children of the Father, heirs to His kingdom. Granted the inheritance of the ages, in possession of God's promise of eternal life, and the possibility of perfection through His Christ, what do we do in order to give thanks? How do mere creatures show appreciation to the One who created and re-created them? There is nothing we can do or say that would equal this gift, that would express the enormity of this sacrifice for us. We are left to do only that which we have already vowed to do: bring the message of God's love and mercy to the world in all we do, say, think, and feel. Despite opposition, persecution, ridicule, and violence, we deliver the message that Christ is Lord! When we do as Christ did, and speak as he spoke, we grow closer to our perfection in him.

Some 1,600 years ago, a council of Church Fathers hashed out a theological statement that confirmed what most Christians at the time already believed: that Mary is the Holy Mother of God Incarnate. As the mother of God, she bore into the world the Son who grew up to teach and preach the saving word of his Father's mercy to sinners. Not only did he teach and preach his Father's mercy, he embodied that mercy; he gave that mercy flesh and bone and walked among us as a sign of contradiction, a rock upon which men's hearts and minds would be broken to reveal the truth inside. When confronted with the raw truth that your sins are forgiven and that you are no longer a slave to sin, the truth that dwells secretly within breaks out and flourishes in the light of Christ. The shepherds wandered the desert on the word of an angel until they found Christ. The truth in their hearts dropped them to their knees in adoration. Those near the manger, the ones who heard the shepherds' message, had their hardened hearts softened and exposed. They were left amazed by the Good News. Mary, Mother of Sorrows, had her heart broken on the knowledge that her son would suffer and die. The truth in her heart led her to a life of humble service to the Lord. Within the Body of Christ, his Church, there is a truth that will renew us, a truth that will bring us to remember our vows, and urge us to rededicate ourselves to the hard work that Mary started when she said Yes to God. That truth is this: each of us and all of us together are the flesh and blood of God's Word, not just people who believe or people who do good works, but the People of God who walk out into the world to be—however imperfect—Christs for one another. Mary, Mother of Our Freedom, gave birth to the only means of our freedom, Christ Jesus the Lord. Will you, will we say Yes to God, conceive His Word, and keep in the world the mercy and love that Jesus lived and died to bring to us? Do this holy work and the Lord will bless you and keep you! The Lord will let his face shine upon you. . .The Lord will look upon you kindly and give you peace!

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Divinity Diva

As long-time readers of H.A. know, my time in the studium (seminary) was hit and miss.  Some of my profs wanted to hit me and most of them missed!

Anyway, it was all tolerable given the graces of God and my friendship with a fellow M.Div.'er, Deirdre Darr. 

Deirdre is a wife, mom, pastry chef, and now a blogger. . .check her out:  Divinity Diva.  And tell her that "her first husband" sent you.  

It's a long story. . .and a funny one.

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Misc. . .

Received Gary Taube's book, Why We Get Fat and What To Do About It.  Started reading this afternoon.

So far, I can tell you that he's taking on the Nutritional Establishment and its "calories in/calories out" approach to losing weight.  

He's tackling the problem of fat accumulation, focusing on the role that insulin plays in our metabolism.  

For me, I can tell you that carbs are the enemy.  If I eat no carbs for breakfast, I am good to go until dinner time.  If I eat one piece of toast, I'm mowing through the fridge like a plague of stoner locusts by 10am. . .and anything not locked away or hidden is fair game until I pass out around 11pm.

Basically, Taubes is taking the Dr. Atkins approach w/o providing a specific diet plan. 

I'll keep you posted!

Also, I'm working on a short book review for The Art of Prayer by Fr. Martial Lekeux, OFM.  This is one of the books I rec'd from St Pius X Press. 

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Measuring the blessings of faithfulness

NB.  If you listen to this Mass you'll notice that I'm sputtering at the preface.  I think a bug flew in my mouth!

Feast of the Holy Family

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (5.30)

One of the first abstract concepts we learn as children is the difference btw “less than” and “greater than.” Three is less than four but greater than two. Ten pounds of sugar is more than five pounds of sugar. $100 is less than $1,000. When we compare the size, weight, height, width, depth, etc. of two or more things we are engaged in what's called “measurement.” Any physical object can be measured, and we have a long list of words to us when measuring: pounds, feet, leagues, miles, volts, minutes, years, etc. Because we are both rational and creative creatures, we even have the capacity to measure abstract nouns like happiness, sadness, beauty, and trust. Bob is happier than Sue. Mozart's music is more beautiful than the music of the Rolling Stones. As Catholics, we often find ourselves using the human obsession with measurement in our spiritual lives. Sometimes this helpful, sometimes not so much. How many of us attend two Masses in one day in order to get “more grace”? Or confess the same sin multiple times in order to receive “more forgiveness”? We often talk about “days or years in purgatory,” as if we experience time after death. Even though we sometimes use this kind of language in our spiritual lives, it's vital that we understand that there is no such thing as “more faith,” or “enough faith,” or “better faith.” Faith is the good habit of trusting in God's loving-care. You either exercise this habit or you don't. 

Abraham shows us the way. “By faith Abraham obeyed when he was called. . .By faith he received power. . .By faith Abraham offered up Isaac, his son. . .” Why did he obey the call, receive power, and offer up his son? Because “he thought that the one who had made the promise was trustworthy.” Abraham exercises the good habit of trusting in God's loving-care and the results speak for themselves. He receives from God an inheritance: though he was “himself as good as dead,” from him and his sterile wife, Sarah, came “descendants as numerous as the stars in the sky as countless as the sands on the seashore.” Because Abraham exercised the good habit of trusting in God's loving-care, he and his wife produced a holy family, a holy nation, a people dedicated to the love and service of the Lord. And some few thousand years later, we honor him still as “our father in faith.” 

Abraham believed and acted “by faith” and he received a bounty from the Lord. His faith was not measured in pounds or feet or volts. He didn't pray for “more faith,” or “extra trust.” He heard the Lord's call and he acted, knowing that his God would not fail him. Though your own faithful relationship with the Lord may not produce “descendants as numerous as the stars,” you are still poised to follow after the Christ-child and his family when you trust His love. Luke tells us that after Mary and Joseph fulfilled the requirements of the Law by presenting the Baby Jesus in the temple, “The child grew and became strong, filled with wisdom; and the favor of God was upon him.” Mary and Joseph obeyed the Lord's commandments; they trusted in His Word, and they and their child found favor with God, growing in wisdom and strength. They did not measure their trust nor did they quibble over the niceties of the Law. They simply did what God asked them to do and b/c they trusted His promises and acted accordingly, they came to know God and grew in His divine love. This same inheritance awaits us, awaits anyone who will listen to God's Word, trust in His promises, and act according to His will. His blessings for faithfulness are immeasurable.

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What truth will Christ reveal for you?

NB.  OK. . .I confess:  this one is a little weird.  Too much afternoon coffee!

5th Day of the Octave of Christmas

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

Listen Here (5.30 Mass)

A devout and righteous man named Simeon went into the temple and laid eyes on the child Jesus. Having been promised by the Lord that he would not see death until the coming of the Messiah, Simeon blessed God for allowing him to be a witness to the Christ. Simeon sings out his praises to God, turns to Mary and Joseph, blesses them, and says to Mary, “Behold, this child is destined . . .to be a sign that will be contradicted. . .so that the thoughts of many hearts may be revealed.” Just what every mother wants to hear about her son! A warning that he will grow up to be a sign of contradiction whose very presence will reveal the true nature of every man's heart! Of course, this warning is not original with Simeon. The prophet Isiah reports that the Lord encouraged him to “conspire with the Lord of hosts; [I] shall be your fear, [I] shall be your dread.” Similar to the warning Simeon offers to Mary about Jesus, Isiah reports that the Lord said to him: “[I] shall be a snare, a stone for injury, A rock for stumbling. . .A trap and a snare"(Is 8). The Christ is a sign of contradiction and the Lord of Hosts is a stone of injury. We are left to wonder how we got from the tender manger scene of the Nativity with the adoring Magi to this ominous scene in the temple with Simeon warning Mary about the destiny of her child. How does the Baby Jesus become a sign of contradiction that reveals men's hearts?

As we have already noted, Simeon's warning to Mary echoes the warning given to Isiah about the Lord of hosts. From this parallel we can see that Simeon is pointing to the Christ-child and saying, “This child is the Lord of hosts!” In the same way that the Lord of hosts is a stumbling block and a snare, so the Christ will be a rock upon which men will break their hearts. How is this possible? Because Christ is the Lord of hosts who gave this warning to both Isiah and Simeon! The child is the Lord but he has yet to become a sign of contradiction b/c his public ministry is still some thirty years down the road. What Simeon sees and declares is that the arrival of the Messiah into human history is like a gigantic boulder being dropped into a settled pool. Many have seen the splash but few have yet felt the waves. When those waves come to crash against hardened human hearts and closed human minds, the contradictory nature of the Messiah will split them wide open, revealing for all to see the truth buried within. Just yesterday, we read about Herod's heart and mind being cracked open by the arrival of the Christ. The truth revealed within lead to the slaughter of thousands of innocent children, all murdered to placate one man's fear.

When the waves of the incarnation crash against heart and mind, what truth will be revealed? More importantly, what will you do with that truth? Will you surrender it to Christ and bend your will to his? Will you declare your truth to be uniquely privileged, entitled to respect and deference even if it means denying God's will for you? If the truth revealed in your heart and mind aligns with God's will, will you act on it in love, uniting yourself with the Christ? John writes, “. . .whoever keeps [Christ's] word, the love of God is truly perfected in him. . . whoever claims to abide in him ought to walk just as he walked.” Walk just as Christ walked and become a sign of contradiction for his sake. Just remember the martyrs: Stephen, John, and the Holy Innocents. For that matter, remember Christ Jesus. And you will follow him all the way to Jerusalem and the Cross.

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File Links to Masses at St Dominic's

The pastor of St Dominic, Fr. Michael O'Rourke, OP is a Techie Genius. 

He has started recording our daily and weekend Masses and linking them on-line.

Click here and pick a day. . .each Mass recording is linked through the preacher's name. 

For example, Pippenger and Huck are our deacons, so you might get a file that starts with my voice but the homily is given by one of our deacons. 

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A poll on religious freedom

Fr. Z. directs our attention to a poll on religious liberty:

Are religious rights being trampled on by the government?

I answered the poll.  Why don't you? 

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More thanks!

My thanks to the HancAquam reader who sent me, Our Lady of Weight Loss by Janice Taylor.

Very funny book!

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". . .for this reason we also call Mary Mother of God. . ."

NB.  The coming Sunday, Jan. 01, is The Solemnity of Mary, the Holy Mother of God.  Below you can read a bit about how the Church arrived at the title, Theotokos, "bearer of God." 

(Reposted from Jan. 01, 2009)

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

Cyril wrote (in part) to Nestorius:

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

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

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

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

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

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

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A favor?

After six years publishing this blog, I'm still learning stuff about blogging!

Do me a small favor?

If you like a post, please go to the post's footer and click the "Recommend this on Google" button.

In fact, do this on all your fav Catholic blogs. . .that way, Catholic blogging will get a boost on the Google search engine.

Thanks, Fr. Philip Neri, OP

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NB.  The "Recommend" button is directly below. . .

Thanks!

My thanks to T.M.P.S. for the Kindle Book!

Good choice. . .I needed something freaky to read.

Fr. Philip Neri, OP


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Coffee Cup Browsing

An atheist asks whether or not the War Against Nativity Scenes present atheists as "killjoy blights on the polity who are only out to destroy joy and good cheer, and who would leave a vacuum in the human spirit. . ."   Um, why yes, it does.

Members of the Religion of Peace blow up Catholics in Nigeria on Christmas.

HA!  A cookie recipe written in the style of the new Missal translation. 

Muslim father dressed as Santa murders entire family in TX to prevent his daughter from dating non-Muslims.

This sort of thing is why indoor malls are closing. . .the trend now is toward outdoor malls. 

Austrian court upholds blasphemy conviction. . .against Islam, of course.

Excellent post on the Feast of the Holy Innocents!

Speaking of the corruption of innocents. . .the Girl Scouts of America continues its leftist suicide.

When cartoonists forget history. . .

When sci-fi geeks do Christmas. . .

Lying bunny. . .he's gonna lie.

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Holiness is a risk well worth taking. . .

Feast of the Holy Innocents

Fr. Philip Neri Powell, OP

St. Dominic Church, New Orleans

The incarnation of the Son in the birth of Jesus brings with it the promise of eternal life for all those who believe, pick up their cross, and follow Christ. Born along with Jesus is a dark promise of persecution and violence for those who walk his narrow way. Just two days ago, we honored Stephen who was brutally murdered for publicly praising God in the name of Christ Jesus. Stephen's death fulfilled our Lord's promise: “You will be hated by all because of my name. . .” But Stephen reaped the glory of another divine promise, “. . .whoever endures to the end will be saved." Suffering at the hands of those who hate us and dying while persevering in the faith is the Church's most profound witness to the truth of the gospel. It is one thing to endure ridicule, argument, and imprisonment in the name of Christ. It is quite another to die by torture, execution, or a terrorist bomb all the while loving and forgiving your murderer for Christ's sake. Today is the Feast of the Holy Innocents. We honor those thousands of children slaughtered by Herod in a vain attempt to murder the Christ-child. Though they did not themselves profess the faith, they died horribly for Christ's sake. The Holy Family escaped into Egypt, while the children Herod massacred escaped into martyrdom: innocent of any crime, their lives were ended to assuage the political fury of a tyrant. We look to their innocence and their sacrifice to show us the way to holiness.

Herod's massacre of the Innocents reveals an ugly truth about human nature and the fallen order of creation: a man with nearly unlimited power will almost inevitably commit horrible crimes. The marriage of disordered passion and worldly power often gives birth to genocide, war, and the destruction of nations. But none of us here wields nearly unlimited power. That plague infects only a few. Most of us are burdened with a far less comprehensive but nonetheless potentially destructive plague—a wholehearted belief in our innocence. We believe that we are entirely free of sin. John writes, “If we say, 'We are without sin,' we deceive ourselves, and the truth is not in us. . .If we say, 'We have not sinned,' we make [Christ] a liar, and his word is not in us.” Make no mistake here! We are free from sin, but being free from sin does not mean that we are free of sin. The prison doors are unlocked and jammed open, but we sometimes stand in our cells refusing to walk free. John continues, “If we acknowledge our sins, [Christ] is faithful and just and will forgive our sins and cleanse us from every wrongdoing.” The first step on the way to holiness, true innocence, is the acknowledgment of our sins and the reception of God's forgiveness. The pretense of innocence—that we are without sin—prevents us from receiving the forgiveness we have been given. 

The Holy Innocents died at the hands of a sinful man seeking to prolong his corrupt rule. That innocents die everyday is a consequence of creation's fallen order and our own rebellion against God's Word. So long as we refuse to walk freely the narrow way of Christ—loving, forgiving, showing mercy—we prolong and give comfort to the corrupting rule of the Enemy. However, as Stephen and the Holy Innocents have shown us, choosing to step away from our culture's disordered passions and embracing the way of peace risks the dark promise of Christ's birth: we may die for his sake. Keep this truth close: “[Christ] is expiation for our sins, and not for our sins only but for those of the whole world.” Holiness is a risk well worth taking.

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-3 Monday

Almost forgot to post Ye Ole Weight on this Weigh-in Monday!

Down to 335lbs.  Not bad considering we just finished the first day of Christmas. . .

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