Zombie Apocalypse. . .it's here!

I've been warning y'all for YEARS that the Zombie Apocalypse was coming. . .

IT HAS ARRIVED!

Sharpen your chainsaw machetes and stock up on rice and beans.

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Burdened to breaking by the Truth

(NB.  I wrote this homily in June of 2009 while living in Rome.  Since it was never preached, I thought I'd give it a try this morning. . .P.S. this version has been slightly edited b/c the 2009 version was too long.)

Pentecost Sunday: Acts 2.1-11; 1 Cor 12.3-13; John 15.26-27, 16.12-15
Fr. Philip Neri Powell, OP
St Dominic Church, NOLA

How much truth can we bear? How much before we break? If you read sci-fi/fantasy novels, you know that one of the staples of these fictional worlds is the notion that there is a truth, an arcane stock of wisdom that only a few can access, that only the truly gifted can call upon when necessary. There is always a price to be paid for knowing more than one ought to and for knowing anything at all about what one should not know. The price is sometimes physical, sometimes mental; sometimes the price is paid with one’s humanity. With one’s life. And the sacrifice is not always triumphant. Sometimes knowing more only leads to more confusion, additional puzzles, greater obstacles. How much truth is too much? When does “bearing up under” the truth become a burden worthy of a cross?

To his friends and students, Jesus promises to send an Advocate, the Holy Spirit who will comfort them in their trials and give them a sure defense against malicious persecution. Because his disciples have been with him from the beginning, he says that they will testify to the truth of his gospel and that the Advocate will testify along with them. Then Jesus says something rather odd; he says, “I have much more to tell you, but you cannot bear it now.” Is Jesus playing Arcane Master here? Gnostic Guru? What truth does he have to tell that the disciples cannot bear? The disciples have shown themselves to be less than stellar pupils at times. They have fussed about petty marks of prestige among themselves. And we know that when the Judas’ plan comes to fruition in the Garden, these best-buds will run squealing like rabbits into the night. But what truth, what “much more to tell” will break the disciples? Jesus adds, “But when he comes, the Spirit of truth, he will guide you to all truth.” What truth? Details of his’ trial and execution? A prophecy about future persecutions? Some apocalyptic end-time scenario? No. When the Spirit comes, he will guide us to all truth. The Spirit has come. What is revealed?

(Imagine a chilly spring night in Jerusalem, the dark is almost total, only a few stars blink at the earth. From the horizon on the east blazes a meteor, a fist of fiery spirit, a knot of tightly bound love, streaking with undeterred purpose toward the upper room. At the moment of deepest despair, greatest regret, the most intense impatience for the disciples, the meteor smashes into the room and explodes in a thunderous clap, piercing the bodies and souls of the men and women in the room, whipping their spirits clean, sending them all into an ecstasy that overwhelms thought, speech, spirit, motion, and leaves them, each one, ablaze like a star stuttering to its full brilliance…).

The Catechism teaches, “On the day of Pentecost, the Spirit of the Promise was poured out on the disciples […] The Spirit who teaches the Church and recalls for her everything that Jesus said was also to form her in the life of prayer” (n. 2623). Perhaps more than any other day of the Church calendar, Pentecost marks our longest distance from fear. Easter comes close. But Pentecost brings us into direct contact with the questions: what do I fear as a follower of Christ? What prison have I locked myself in? What darkness have I protected from the cleansing fire of the Holy Spirit? Pentecost raises these questions for us precisely because it is the coming of the Holy Spirit on Pentecost that gives birth and rebirth to the Church, the Body of Christ on earth. At the most intense moment of persecution, on the cusp of the Church’s birth, the disciples are ruled by terror; they are fragile, steeped in dread. The Holy Spirit explodes in their midst…and everything is changed forever.

They have locked themselves away in fear and by fear they are ruled. The walls of their chosen prison give them comfort. They know where they are, who they are; they know who is outside, and who it is that hunts them and why. To the temple priesthood, they are heretics. To the Roman governor, they are rebels. They have offended God in His sanctuary and Caesar in his court; they are hiding from the clergy of an ancient religious tradition and from the foot soldiers of the world’s only military superpower. They are menaced soul and body.

From within their self-imposed prison—the easy safety of walls and familiar company—the beloved of the crucified Lord tremble in terror, waiting on the wrath of God’s priests and the punishments of Caesar’s troops. Some of them may have remembered a promise Jesus made before his death. And though it has been several weeks since he died in the garbage dump outside Jerusalem, that promise comes back in a whispered memory, just a hint of hope sprinkled in among the fear and desperation of those who keep themselves prisoner. If they gird themselves, put their eyes to heaven, and remember! They will remember: “When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me.” When the Advocate, the Spirit of Truth, comes…he will testify to the truth as the Truth. There is nothing to fear in the truth though for now the whole truth may burden you. Turn the key of your cell door and walk away to freedom. Your wait is over. Walk away from fear and toward the Truth—away from loss, toward everlasting gain! What fear guards your cell door? What terror keeps that door locked?

Into the locked room where the disciples hid, the Holy Spirit, like a furious bonfire—ripping through fear and doubt, burning away indecision, cowardice, spiritual torpor, putting to the sacred torch of truth any and all motivation for hesitancy, complacency, and double-mindedness—the Holy Spirit roared in among them, setting to each a flame that unstuck their tongues, that unlocked their imprisoned hearts, and set them free! This is the heritage of the Spirit that we lay claim to. We are heirs to this strength, this purpose. They spill into the street, preaching God’s truth in every tongue. Where is their fear? Where is their hesitancy? They are wholly given over to Him! And because of their fervor, their dedication and exuberance, and because they spoke the Word so plainly and without embarrassment, they were killed. Not all of them. Just those so far gone in the Spirit that nothing of this world was left in them to threaten.

Is this the burden that Jesus did not want to load onto the disciples too early? Is this the truth that he feared might break them? The coming of the Spirit sparked the glory of the Church in the upper room, giving birth to the Body of Christ as the engine of grace in the world. Set ablaze in holy love, the disciples flee into the streets, spreading God’s holy fire everywhere they run, seeding tinder-dried hearts with embers ready to burst into flame. They are contagious. From heart to heart, from mind to mind, they spread out and plant the Word, scattering seed, rowing up fields for the Church! “Bearing up under” the truth of the gospel, the work of evangelization, is a burden for us. Is it a burden worthy of a cross? Yes, it is.

Inevitably, the truth of the gospel will clash with the lies of the world. At first, the world will draw back in astonished amusement, mildly shocked that someone, anyone would challenge its power. Then, when mockery fails to diminish the fervor of the Church, the world will react with increasing anger and violence. And, like the early persecutions of the Church by the Empire, the Church will be cast as an enemy of the state, a threat to moral liberty, and a tumor on the body of good order. As an intolerant cult that refuses to honor the diversity and difference that makes western culture so wonderful, we will be found guilty of refusing to worship the demons of elitist ideology and labeled “intolerant bigots,” “Taliban Catholics,” and “domestic terrorists.”

We are charged by the Holy Spirit to finish telling the truth of the gospel. If that truth burdens us to breaking, then we break burdened by the gospel truth: “If we live in the Spirit, let us also follow the Spirit.” And, if necessary, we suffer and die preaching the Spirit.

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So, this is what 48 feels like. . .

Thanks to all who have sent greetings and good wishes on my feast day and birthday!

After Mass this morning, I was serenaded by a group of folks with "Happy Birthday."

Strange.  I don't feel 48 yrs. old.

God bless, Fr. Philip Neri, OP
___________________

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He ain't done yet. . .and neither are we!

St. Philip Neri
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

John tells us that if he were write down everything that Jesus said and did “the whole world would [not] contain the books that would be written.” Does it trouble you that Jesus said and did many things that are not written in the gospels? If it does, it shouldn't. The gospel accounts of Jesus' life and ministry convey to us the essentials of the New Covenant, everything necessary for the salvation of the world. We are given relevant historical facts (names, dates, places) so that we know that the events described happened in the real world and not the fabled world of “once upon a time.” Details of these events are meant to reveal God's grace working in the lives of the men and women who witnessed them. Testimony from witnesses tells us how God's grace transforms the fallen human heart and mind into a beacon of beckoning light. Jesus' words and deeds are living events, even now they are on-going, continuing to make known his saving presence among us. John cannot write down everything that Jesus says and does b/c our Lord is still speaking, still doing all that he has to say and do. And we—his brothers and sisters—are his tongue and his hands. 

Imagine that you have 60 or 70 containers of varying shapes and sizes—a small glass vase, a 64oz plastic cup, a three gallon clay flower pot, a 500 gallon steel drum, etc. You also have a pump submerged in Lake Pontchartrain attached to a hose. You fill each container to its capacity. You now have 60 or 70 containers of varying shapes and sizes filled with water. Since water is fluid, it takes on the shape and size of its container and though the water takes on the shape and size of its container, it is still water, still fluid. When Jesus spoke his Word 2,000 years ago, he began to pump out into the world the living water of his Holy Spirit, filling every human vessel willing to be container. His Word took on the shape and size of each person who opened himself to receive a drink from his fountain of truth. And though shaped and sized according to the receiver, the Word remained the Word—unchanging, perfect. Sitting at the right hand of the Father, the Son sent the Holy Spirit among us, to pour out the living water of truth, and he continues to pour, continues to fill every human heart willing to serve as a container. He acts and speaks in us and through us still. This is why John could not write down everything that Jesus said and did: Christ is not done speaking nor is he finished doing. 

Luke tells us in Acts that Paul remained a prisoner in Rome for two years, and “. . .with complete assurance and without hindrance he proclaimed the Kingdom of God and taught about the Lord Jesus Christ.” As a filled-to-the-brim vessel of the Lord's Holy Spirit, Paul, even from a prison cell, proclaimed the Kingdom and preached Christ crucified. Chains and iron bars cannot contain the Holy Spirit. Unjust laws and public ridicule cannot contain the Holy Spirit. Violence and death cannot contain the Holy Spirit. Only the human heart and mind, set free from the slavery of sin and urged on by the Church can hold the cleansing light, the purifying fire of the Holy Spirit. Regardless of shape or size or color or material construction, any human heart and mind willing to receive the living waters of the Holy Spirit can and will be filled to the brim and overflowing. What will you do today that can be written down in the book of Christ's deeds? What will you say that can be recorded in his book of wisdom? You contain the word of life. How will you speak it? You are an act of salvation. What redeeming deed will you accomplish? 

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Love, feed, tend. . .in that order.

7th Week of Easter 

Fr. Philip Neri Powell, OP 

St. Dominic Church, NOLA 

With all these references to eating, we might suspect that Jesus is a secret Southerner, maybe even a true son of 'Yat Catholicism. Alas, we can end this speculation forthwith. John begins, “After Jesus had revealed himself to his disciples and eaten breakfast with them. . .” No true Southerner—much less a native born 'Yat—would do any serious revealing of anything before breakfast! If there's anything at all serious to be discussed, it must be discussed after the second cup of coffee and the third beignet. Despite this appalling lack of good manners, Jesus manages to salvage a bit of his honor by redeeming Peter's betrayal in the Garden and working into his redemption several references to eating. Instinctively, Southerners and Catholic 'Yats understand the intimate relationship btw food and love. Apparently, so do Jewish carpenters. How best to show that you love someone? Feed them. And not only feed them, but tend to them as well. Jesus says to Peter (paraphrasing): if you love me, love my sheep; feed them and tend to them. As shepherds, how do we love and feed and tend to the Lord's sheep? 

Some might balk at being referred to as sheep. Sheep are stupid, dirty, and kinda loud. But what if we expanded the metaphor a bit and said that each of us—in relationship to one another—is called to be both shepherd and sheep? In other words, you are a sheep to the shepherding of your pastor but a shepherd in tending to your children. Your pastor is a sheep to the shepherding of his bishop and the bishop is a sheep to the shepherding of the Holy Father and so on. This means that all at once, each of us must cultivate the skills and attitudes that allow us to be the best possible shepherds and the best possible sheep. What are those skills and attitudes? More importantly, in what do we ground these skills and attitudes? What is it that—when properly employed—allows us to acquire and hone the skills and attitudes required to be simultaneously good shepherds and good sheep? Before Jesus tells Peter to tend his sheep, he tells him to feed his sheep. This implies that there is more to tending sheep and simply feeding them. Anyone can throw food at sheep; anyone can toss a burger at you or throw some cash your way for a po-boy. The difference that makes the difference btw feeding and tending is love. 

The order that Jesus asks his questions and gives his commands is no accident. First, love; next, feed; then, tend. (And then to make sure that we Southerners are paying attention, he adds a second feeding!) Jesus is speaking both literally and metaphorically here. He really does mean “love my people, give them food to eat, and take care of them.” He also means “love my people, give them spiritual food, and take care of their souls.” The two references to feeding the sheep mean “feed their bodies” and “feed their souls.” I assume that you all know to feed the body. How do you love, feed, and tend to the souls you shepherd? To love, you want the Good for others and you do the Good for others. To feed, you make yourself into a tasty example of holiness and do so abundantly, gladly, even extravagantly. To tend, you watch and listen for the wolves of this world and protect the souls in your care from the ravenous appetites of those who long to recruit comrades in their self-destruction. To be a good sheep? Receive the love you are freely given. Follow examples of holiness with the same zeal that they are made. And be ready to be taught right from wrong, good from evil. Whether you are the shepherd or the sheep at any given moment, love. All worthwhile food and all worthwhile care comes from the one source of Love: Love Himself. 

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We now resume our regularly scheduled programming. . .

Aaaaaannnnddddd. . .we're back! 

Arrived in Nawlins' last night.  All is well.  The assembly was a success.  Good company, good food, prayer, and naps!

I always grouch and whine about going to assembly, and I always come away glad that I went.  

This year we had a stellar retreat leader, Sr. Anne Willits, OP. 

The most important event of the assembly:  the solemn profession of fra. Peter Damien Harris, OP (below in cappa).  fra. Peter Damien is a subject of Her Britannic Majesty and a citizen of Jamaica.  He is a convert from Anglicanism.  Pray for him!

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Off to Texas!

See y'all on Friday morning. . .

Fr. Philip Neri, OP
___________________

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Road Trip!

So, here's the deal. . .

The deacons are preaching this weekend.

The province is having our annual assembly in Texas next week.

I'll be driving out of Nawlins' early Monday morning with two other friars along for company.

We'll be back on Friday, May 25th.

Upshot:  no homilies 'til next Friday.  This is a good thing since my homiletic efforts lately have been. . .shall we say. . .anemic (at best).  There is a solution to this specific problem, but it will take some movement of the Spirit to set things right.

Please, offer up some prayers for the safety of our journey to Texas and the success of our assembly.

Fr. Philip Neri, OP

___________________

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Eco-fascism's naked (and hairy) face. . .

Finally! 

Someone in the Church of Global Warming. . .errrrr. . .I mean, Climate Change preaches the real gospel of eco-fascism. . .

Ladies, Gentlemen, and Other Useless Mouths to Feed, I give you, in his own words, Pentti Linkola!

Any dictatorship would be better than modern democracy. There cannot be so incompetent a dictator that he would show more stupidity than a majority of the people. The best dictatorship would be one where lots of heads would roll and where government would prevent any economical growth.

We will have to learn from the history of revolutionary movements — the national socialists, the Finnish Stalinists, from the many stages of the Russian revolution, from the methods of the Red Brigades — and forget our narcissistic selves.

A fundamental, devastating error is to set up a political system based on desire. Society and life have been organized on the basis of what an individual wants, not on what is good for him or her.

I have absolutely no doubt that Comrade Linkola knows what's best for all of us and would himself instantly volunteer to be executed as a Useless Mouth.

In fact, I will hold breath in anticipation of his immediate suicide. . . . .

P.S.  As Prof. Reynolds is fond of saying, "I'll start taking climate change seriously when its advocates start acting like it's a real threat."
___________________

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"Now is such a time": 3 Rules for Truth-telling

6th Week of Easter (F)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

While on mission in quite possibly the most morally corrupt city in ancient Greece, Corinth, Paul receives encouragement from the Lord, “Do not be afraid. Go on speaking, and do not be silent, for I am with you.” Why does Paul need divine encouragement? After leaving Athens, the apostle takes the gospel to the Jews of Corinth. He was not well received, “When they opposed him and reviled him, he shook out his garments and said to them, 'Your blood be on your heads! I am clear of responsibility. From now on I will go to the Gentiles.'” Thus, the need for the Lord's protection. What's intriguing about this promise of protection is the implicit connection the Lord makes between fear and silence. Fear compels silence. Fear makes silence in the face of injustice seem prudent, seem reasonable and even necessary. Paul is reviled for his preaching. And his opponents in Corinth use very means but murder to silence him. When the Lord commands, “Do not be afraid. . .do not be silent,” He is telling Paul that courage in the face of opposition means telling the Truth. When we tell the Truth, the Lord is with us. Now is the time to tell the truth of the Good News. 

In response to recent attempts by the current federal administration to define religious liberty out of existence, the U.S. bishops issued a statement titled, Our First, Most Cherished Liberty. In this statement the bishops write, “We need. . .to speak frankly with each other when our freedoms are threatened. Now is such a time. . .be on guard, for religious liberty is under attack, both at home and abroad.” The bishops quote our Holy Father, Benedict XVI, for support: “. . .efforts have been made to deny the right of conscientious objection. . .with regard to cooperation in intrinsically evil practices. . .[and] to reduce religious freedom to mere freedom of worship without guarantees of respect for freedom of conscience.” You know that the Church's defense of religious liberty has resulted in increased opposition, including public revilement from the media; belittling, defaming accusations from political and religious leaders and celebrities; traitorous behavior from a few of our fellow Catholics; and even vandalism against church property and violence against individuals. Those who oppose our right to preach and practice the Good News hope to intimidate us into silence. And if we allow fear to govern our hearts and minds, we will be silenced. However, if we tell the Truth, the Lord is with us. 

 How do we tell the Truth to a world rallied against the Truth? The first rule is absolute: we must never lie. Not in the service of a “greater good;” not to win a small victory or a large one; not even when lying would “save lives.” If we tell the Truth, the Lord is with us. The second rule: the world is our enemy, not those who serve the world. The men and women who serve the world—whether they do so out of ignorance or informed choice—are freely loved creatures of a loving God, and they will not be freed from the world by our hatred or scorn. They must see and hear from us the love that our Lord has for them. The third rule: we cannot be silent b/c silence means that we are afraid. How can we be afraid? If we walk with the Lord, seeking His righteousness, then we know that His victory is complete. The ruler of this world was defeated on Easter morning 2,000 years ago. Our Lord says to us, “I will see you again, and your hearts will rejoice, and no one will take your joy away from you.” There is no politician, no media personality, or prison guard who can steal our joy when we tell the truth, and the Lord is with us. 

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Before joy comes grief

6th Week of Easter (Th)
Fr. Philip Neri Powell, OP
St. Pius X Church, NOLA

They disciples are confused. . .as they often are. Jesus says something completely befuddling and his poor students are left muttering among themselves, trying to figure out what he's what he means. Since the disciples are often confused by Jesus' cryptic statements and non-answers to their questions, you'd think that they would eventually learn to just smile, nod, and pretend to understand when he comes out with one of his weird parables or mysterious revelations. But they persevere and soldier on toward learning whatever it is that Jesus is trying to teach them. One of the truths that Jesus has been trying (unsuccessfully) to teach his disciples is that all that they need to know to be preachers of the gospel won't be available to them until he has gone to the Father. Only after he has ascended to heaven can the Spirit of Truth, the Holy Spirit, descend upon them and give them the tongues of fire they will need to preach. So, Jesus prophesies, “. . . .you will weep and mourn [at my departure]. . .you will grieve, but your grief will become joy.” Before joy comes grief. 

In his prophecy to the disciples Jesus notes that “while the world rejoices [at my departure]; you will grieve. . .” And it is not too difficult for us to imagine that the Jewish leaders and Roman officials are indeed very relieved to see Jesus die on the cross. First century Judea under Roman occupation was a seething hotbed of violent revolution, religious strife, and political corruption. The last thing any in charge wanted or needed was another messianic figure throwing bombs. However, when Jesus says that “the world” will rejoice at his departure, he isn't talking about the temple and empire only. “The world” is the term used in scripture to mean something like “all that is ruled by darkness,” the realm that has not yet surrendered to God. This darkened parcel of creation is under the influence of the Enemy, and plots behind the scenes to tempt, influence, and corrupt those creatures who have come into the Lord's holy family. If the world sees Jesus as just another prophet sent by God to corral His wayward people, then Jesus' death on the cross could easily be taken as a victory for the Enemy and as an occasion for rejoicing among the damned. While the Enemy rejoices over a temporary victory, the Lord's disciples grieve over an equally temporary defeat. 

Before joy comes grief. “A little while and you will no longer see me, and again a little while later and you will see me.” That “little while” is the time for grieving. Just a little while. Why so short a time for mourning? How long can you mourn the passing of someone who's coming back “in a little while”? Does it even make sense to mourn the loss of someone you know will return? Jesus knows that his passing, his ascension will be taken hard by the disciples. He also knows that every assurance he can give them that he will return to them won't lessen their grief. Even the promise of the coming of the Holy Spirit and the joy of knowing the “truth of all things” will prevent their mourning. They must mourn b/c they will preach to those who mourn. And they must preach against death, permanent death and the grief that follows it like a vulture. And then they must experience the fiery joy of the Holy Spirit b/c they must preach against falsehood, confusion, despair, and dissension. The disciples are confused by Christ's teachings b/c they have yet to receive the Spirit of Truth. They will. And we already have. Our time for mourning is up; our grieving, our frustration and aggravation are done. It is time to preach the joy of the Holy Spirit and the love of Christ Jesus. 

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Wednesday Fat Report (Octave)

Yesterday's Fat Report today:  324lbs.

Also, please pray for me. . .discerning, contemplating, musing. . .and I need some guidance from the Holy Spirit!  

Fr. Philip Neri, OP

___________________

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Can we bear to hear the Truth?

6th Week of Easter (W)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Jesus covers a lot of theological ground in his farewell address to the disciples. There's lots of room in heaven, many permanent mansions. I am the Way, the Truth, and the Life. Believe in me and the do the works that I do. Mine is the only name under heaven that can save you. Love me, one another, and keep my commandments. Remain in my word and ask for what you need. The world hates you b/c it hated me first. You are no longer slaves but friends. I am sending you the Advocate will who convict the world of its wickedness. That's a lot of very heavy information to take in at the dinner table! Then Jesus drops this little bomb on his friends, “I have much more to tell you, but you cannot bear it now.” There's more?! Indeed. Much more. And you cannot bear the weight, the burden of knowing it all at once. How will the disciples learn what Jesus has yet to tell them? He says, “. . .the Spirit of truth [. . .] will guide you to all truth.” And when he speaks, “He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming.” Can we—in 2012—bear to hear to what the Spirit of Truth has to teach us? 

 This is the point in the homily where I remind you—for the thousandth nagging time—that Jesus left behind a lot of promises. Not one of those promises included a vow to leave us with a comfortable, middle-class, suburban religion; or a complex, intellectually satisfying system of wisdom; or a workable economic/political agenda for fair wealth distribution. He promises those who follow him persecution, arrest, trial, torture, execution, and the world's unrelenting hatred. He also promises eternal life. . .but that comes after the persecution and death part. I'm reminding us of these unhappy truths b/c the Spirit of Truth, the Advocate, was sent to the apostles so that the Church could be born, born in fire and wind and speaking many tongues all at once. Many tongues, speaking the same truth: repent, turn to God, and receive His mercy. Preaching to the pagans in Athens, Paul, says, “God has overlooked the times of ignorance, but now he demands that all people everywhere repent because he has established a day on which he will judge the world with justice. . .” Can we bear up under the promise that divine judgment is coming? Is this a truth we are ready to hear? 

We could spend the next decade dissecting scripture, magisterial documents, and papal teaching, searching for what “divine judgment” really means. Does it mean that each soul faces God's judgment after death? Does it mean the violent apocalypse that our evangelical brethren love to write novels about? But these are questions for leisure moments. Right now, the Spirit of Truth is revealing Christ's heart to his Church just as he revealed it Paul on the Areopagus: the era of ignorance has ended and the proclamation of the Father's mercy has been made. The worship of idols—money, power, prestige, celebrity, influence, intellect—these idols and our worship of them cannot bring us to God. The Spirit of Truth reveals even now that we live and move and have our being in God, and to offer our love—itself a gift from God—to the passing things of this world is like tossing an anchor in sand. Loving things feels weighty but there's nothing there to hold the anchor, to stop us from drifting with the deadly tides. Christ promises eternal life to those who love him and will follow him. To the cross, the grave, and on to feasting table in heaven. He bears our sins; therefore, listen to the Spirit of Truth: repent, receive his mercy, and return to righteousness. 

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How to get one priestly vocation in 18 yrs. . .

File this one under By Their Fruits You Shall Know Them. . .

The Holy Father forced the resignation of Bishop William Morris in the Diocese of Toowoomba, Australia last year.  

Why?  Well, His Excellency had become the Poster Bishop for all the usual agenda items of the Catholic Left's attempt to revolutionize the faith:  female/married priests, lay presiders at Mass, libertine sexual morality, etc., ad. nau.  

(Yawn) 

IOW, Bishop Morris had long ago ceased being a Catholic and the Holy Father felt that having a liberal Protestant running a Catholic diocese didn't make much sense.

How did the bishop's revolutionary agenda effect the Church in Toowoomba?

From the above linked article, "During his 18 years, the diocese had produced only one new priestly vocation."  That's right.  In 18 years. . .one vocation to the priesthood.  ONE.

By their fruits. . .indeed.

___________________

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Keep his commandments. . .

St. Matthias
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

It was time to choose a replacement for the traitor-apostle, Judas the Iscariot. Two candidates were put forward; the Holy Spirit invoked; and Matthias was chosen. Our psalm refrain this evening predicted events nicely, “The Lord will give him a seat with the leaders of his people.” Of course, had Joseph Barsabbas been chosen, we could say the same thing. But that's not the point. The point is: Matthais was chosen to serve among the Eleven, now Twelve, as one sent out to spread the Good News. Since none of the original Twelve are still among us, yet we still have their apostolic ministry in the Church, we can safely assume that all Twelve were replaced over time and their replacements were replaced and so on. The methods used to replace these apostolic replacements (and so on. . .) have varied widely through the centuries. Matthias was chosen by lots. Some were chosen as successors by their predecessors; some elected by apostolic colleagues, others by a popular vote of the local church; there were appointments, inheritances, purchases, and even a few assassinations. While the methods of ascension to the apostolic college differed over time, one element has always remained the same: the invocation of the Lord's presence through His Holy Spirit.  Keep his commandments and ask for what is needed.

In his final farewell to the disciples, Jesus reveals to his friends three truths, “It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you.” First, the disciples didn't choose to be disciples; the Lord chose them for discipleship. Second, once chosen as disciples, they were appointed apostles to go out and bear enduring fruit. And third, how would the apostolic fruit endure? Ask for what you need in my name and it will be given. Since Judas was replaced by Matthias, the Church has had a constant need for sound apostolic leadership. Not charismatic or pragmatic or popular leadership but apostolic leadership; that is, men to lead the Church who embody Christ's final command to the Eleven: “. . .love one another.” Apostolic leaders teach the faith once for all handed down to the saints; they sanctify the Church by exercising the fullness of Christ's priesthood in the sacraments; and they govern the Church so that the gifts bestowed on all of God's people might be used to spread the Good News of the Father's mercy. These three ministries of our bishops—teaching, sanctifying, and governing—can only be done well with the help of the whole Church and the life-giving power of the Lord's Holy Spirit. 

Let's do another bit of creative editing to get at a vital truth in Jesus' final farewell. Let's rewrite one sentence: “So that whatever you ask the Father in my name he may give you, I chose you and appointed you to go and bear fruit that will remain.” The vital phrase “so that” gets a little lost in the original. The edited version makes it much clearer that Jesus chose, appointed, and sent out the Twelve so that they can call upon the Father's name and receive all that they need. In other words, the Twelve's commission from Christ to go out and bear fruit is empowered by a divine promise and sustained in the gifts of the Holy Spirit, guaranteeing that they and their successors will never lack for what they need. And since the Church is founded in the apostolic faith, a faith taught, blessed, and governed by the successors of the apostles, that same promise, those same gifts come down to us. Keep his commandants, ask for what you need. And above all: Love one another. 

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Love God, Know God

6th Sunday of Easter
Fr. Philip N. Powell, OP
St Dominic Church, NOLA

 Jesus says good-bye to his disciples with an order: “This I command you: love one another.” He calls his disciples friends and tells them everything that he has heard from His Father. He tells them that they are the chosen not the choosers. To bear fruit and ask of the Father whatever they need. They must be disappointed. Can’t you see the disciples sitting there with him, wide-eyed, expecting another astonishing revelation, some wondrous miracle. And what does he say? He commands them to love one another! Uh? Love one another? Sure. Says you. You’re God. You are Love. Loving is what You do b/c Love is Who You Are. Not so easy for us poor creatures. Have you met these people you want us to love? Have you talked to them?! Do you know what you’re asking? Ah. You see, there’s the problem: he isn’t asking us to love one another. He’s commanding us to love one another. And the difference between asking and commanding tells us all we need to know about the nature of Christian love, of charity in the Spirit. 

Jesus says to his disciples: “As the Father loves me, so I also love you.” How does the Father love the Son? The Father and the Son love one another absolutely, without conditions. They are One in the love that we name “Holy Spirit.” Jesus loves us in exactly the same way: perfectly, categorically, without reservation or criticism. When we keep his commandments, we too remain in his love, and we too are One with Him in the love that is the Holy Spirit. So, Jesus commands us to love one another, commands us to live day-to-day in the love of the Blessed Trinity. Why? Why does Jesus command us to love one another? On the face of it, it is a ridiculous command. Love cannot be commanded. It can be encouraged or refused or reciprocated. But commanded? How can a passion be commanded? You either love or you don’t. Simply put: love can be commanded when we understand that love is an act, willing the good for others and doing the best for them. 

Love, charity happens when we move our whole person, body and soul, to do the Good for another, wanting truly and willing deeply what is best for our neighbors. If we limit love to the smallness of a tingling in our bellies, make it into little more than a physical reaction to physical attraction, we make it impossible to obey Christ; essentially, we make it impossible for us to know and live joy. Think about it: if love is only about the passion we have for those we find attractive, then we cannot love one another in the way that the Father loves the Son nor in the way that the Son loves us. We fail in joy. Jesus tells his disciples outright: if you keep my commandments, you will remain in my love. He explains: “I have told you this so that my joy may be in you and your joy may be complete.” The commandment to love is a revelation, it reveals to us the way to perfected joy, our means of achieving complete delight, total peace. Joy is the proper act of charity—joy is what we do when we love God. To fail in joy, then, is spiritual suicide; it is the death of our peace, the impossibility of ever finding delight in the Lord—to fail in joy is to fail to love. 

Ask yourself: how do I fail to love? Do I simply refuse to will the best, refuse to move my body and soul in mercy? Do I limit my love to immediate family and friends? Do I love the unlovable in the way that the Father loves the Son? Who is it that I cannot love, will not love? Who is it that does not deserve my love? Who will I not love until he/she loves me first? Do I withhold my love in exchange for favors, good behavior, attention? Do I use my love as a weapon to hurt enemies and friends? Is my love a public costume or a mask? Ask yourself: did Jesus fail to love? Did he simply refuse to will the good, refuse to move his body and soul in mercy? Did he limit his love to just his immediate family, friends? Did he fail to imitate the Father’s love? Did he fail to love the unlovable? Who is it that Christ cannot love, will not love? Who is it that does not deserve Jesus’ love? Who will Christ not love until he/she loves him first? Does Jesus withhold his love in exchange for favors, good behavior, attention? Does Jesus use his love as a weapon to hurt enemies and friends? Is Christ’s love a public costume or a mask? 

We are commanded to love one another in the same way that the Father loves Jesus and in the same way that Jesus loves us. When we disobey this command, when we choose apathy, we choose the death of our joy; we deliberately kill our peace, our delight, and we rot the fruits of the Spirit. Rushing in to fill the vacuum left by dead and dying fruit: worry, wrath, irritation, a dangerous curiosity for spiritual novelty, despair, melancholy, loneliness, mistrust, pain, and a life lived in constant emergency, constant distress. If love brings perfect joy and you are not joyful in the Lord, then perhaps you need to think seriously about how you love or about how you fail to love. It is not too bold to claim that most, if not all, of our spiritual diseases can be diagnosed as failures to obey our Lord’s commandment to love one another. John writes to us in his letter this morning: “Whoever is without love does not know God, for God is love.” No love, no God; no joy, no peace. 

The disease of spiritual apathy, to be without a passion for joy, to be willfully despairing, this is the greatest gift we can give the Devil. He thrives on our disobedience, on our rebellion against the Father’s love. But what he wants more than disobedience is for us to believe that our Father will not forgive us our failures to love. The Devil yearns for us to believe that this or that sin is too big, too deep, too horrible, too frequent to be forgiven. Reach this point in your spiritual life and you have delighted the Devil; his joy, perverse and twisted though it is, is complete when you fail to love, and when you come to believe that God is capable of failing in love. God is love, so believing that God will not, cannot forgive you is atheism. Love one another because you are commanded to love. Love one another because you are made to love. Love one another because you are no longer slaves but friends. Love one another because Christ loved us in his suffering, his death, and his rising again. Love one another because to do anything less, anything smaller or meaner is to delight the Devil and forsake your soul. “The Lord has made his salvation known: in the sight of the nations he has revealed his justice.” His justice is that we love one another. 

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Questions for the Friar: I respond. . .

Q 1: We all know that Christ was fully Man and fully God. Does this mean that while he was walking around Galilee he was able to see behind his own head?

A: If by “see” you mean “properly use his eyes,” then no. His eyes were perfectly human and one's perfectly human eyes cannot—unaided—see behind one's own head. However, if by “see” you mean “understand” and if by “behind his own head” you mean “his past,” then yes. In his divinity, Christ understood his own history. Of course, he could've picked up a pair of those nifty mirror sunglasses in Jerusalem!

Q 2: When are you coming for steak, twice baked potato, grilled onions, and pecan pie?

A: If my Double Secret Nefarious Plan comes to fruition, soon, my dear. . .very, very soon. I understand that the post office will deliver pecan pies for a nominal fee.

Q 3: Father, what is the life and role of a Dominican helper brother?

A: Right now the Order is exploring this very question. By our constitutions, we are a clerical order, meaning, our principal purpose can only be carried out by ordained friars—preaching and hearing confessions. So, historically, lay brothers or cooperator brothers were charged with taking care of the “worldly things” of the Order. For example, keeping the priory grounds, cooking, cleaning, laundry, shopping, etc. The idea was that the brothers made it possible for the priests to focus on study and preaching. More recently, brothers have expanded their ministry within the Order and to the world by taking up teaching and academic work, nursing, school and hospital administration; really, almost anything that can and needs to be done can be done by a brother! These days, brothers usually receive the same seminary education as a clerical student, so they also preach whenever possible, give retreats, missions, etc. One of our cooperator brothers tells people that he is a “boy nun.” I cringe a little at that, but in terms of active ministry, the lay brothers and sisters of the Order take on many of the same sorts of ministries. Because of the clerical nature of the Order and the emphasis the Church put on sacramental ministry, the number of brothers has dropped in modern times. Some brothers were encouraged to petition for ordination b/c of the priest “shortage.” Many European provinces have no cooperator brothers at all. In the US, we are a little better at helping men explore this vocation and encouraging its growth. We still have a lot of learn and a long way to go before we get to where we need to be in promoting the lay brother vocation. The danger, of course, is defining the lay brother vocation in negative terms, that is, “He's a Dominican friar but he's not a priest.” Their vocation is NOT a deprivation of priestly ordination but a positive service to the Order and the Church in it own right. When you meet a lay brother, please don't ask him, “Why didn't you go all the way?” He did go all the way. . .all the way to solemn vows!

Q 4: While the doctrine of Original Sin is an excellent description of how mankind is, I believe it has big problems as an explanation to educated 21st century people of how we got to be this way.

A: It's helpful here to distinguish between the reality and consequences of original sin and the historical origins of original sin. We need to remember that not all truths are facts; that is, all facts are true but not all truths are factual. The Adam and Eve story tells an enduring truth about the human race. At some point in our evolution, we came to realize that there is a difference between Good and Evil, that our thoughts, words, deeds have consequences that endure and that we are capable of choosing to commit both good and evil acts. The CCC teaches, “The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man. Revelation gives us the certainty of faith that the whole of human history is marked by the original fault freely committed by our first parents” (n. 390). One way of understanding the Genesis story is to read the Fall as that moment in our racial evolution when we became of aware—existentially conscious—of death; that is, we began to experience death as Evil and the need arose to explain the origins of this newly acquired awareness. Unfortunately, this explanation of the Genesis story leaves out a key element for the Christian, namely, God. However, we could hold this explanation and note that part of the acquired existential consciousness of death also necessarily involved an evolution in our awareness of God as God. In other words, becoming aware of God as Something Other (something Good) is also a consequence of the Fall. This is not to say that Adam and Eve didn't know God before the Fall; it's to say that they didn't know Him as Something Other, something distinguishable and different from Evil. Remember the whole point of keeping those two away from the Tree was to prevent them from acquiring the knowledge of Good and Evil. The CCC notes, “The 'tree of the knowledge of good and evil' symbolically evokes the insurmountable limits that man, being a creature, must freely recognize and respect with trust. Man is dependent on his Creator, and subject to the laws of creation and to the moral norms that govern the use of freedom” (n. 396). 

How to explain all of this to modernists? Explaining the origins of original sin to modernists may not be possible in terms consistent with divine revelation. . .we can throw in the Incarnation, the Resurrection, heaven, hell, and any number of other events revealed by God to believers. Using the Genesis story as a way of explaining death, violence, crime, etc. to modernists requires that the modernists first accept that God exists and has revealed Himself to us. Also, an essential element of the Genesis story that must be argued for and accepted before the story makes sense is the creaturely status of Man. Until then, all we can do is point to the reality and consequences of original sin and argue that the figurative language of Genesis gives us the truth of an event that happened at the beginning of the evolution of human consciousness and provides us with an existential explanation (not a scientific one) for why we are the way we are. 

Q 5: Before an home altar can be used does it need to be blessed by an ordained minister? If so, would the average pastor know the blessing?

A: I don't think that a blessing is required, but it is a good idea. It is also a good idea to have your whole house blessed. There are a number of approved blessings for houses, cars, boats, etc. and any parish priest would know about these blessings. Blessing houses is a common pastoral activity for pastors and parochial vicars!

Q 6: Do Dominicans have a special dispensation to wear their habits in place of an alb while celebrating Mass or is it just a handy custom? Have they always done that? Do they all do it?

A: Oy! I did ask for questions, didn't I? This is a sticky questions among Dominicans. There is no dispensation for Dominicans to forgo the alb. For all religious, “ordinary dress” is the habit approved by their constitutions. Liturgical law requires that all priests celebrating Mass wear an alb over their ordinary dress and under a chasuble (even con-celebrating priests); therefore, albs are required to be worn over a habit. When a Dominican priest doesn't wear an alb to celebrate Mass, he gets away with it b/c his habit tunic is almost identical to an alb. In fact, many Dominicans argue that the habit tunic is an alb and conclude that they are not required to wear two albs. Religious priests with brown or black habits have a more difficult time skirting this requirement. Some argue that the requirement is meant to prevent priests from slipping a stole over their jeans and tee-shirt, or over a black clerical suit to celebrate Mass. Because I am a Human Furnace, I usually strip down to my tunic and then put on a stole and chasuble. The thought of an extra layer of clothing makes me sweat. 

Q 7: How does a Catholic respond to the philosophy of Monism coming out of new age gurus like Eckhart Tolle?

A: If the person reading and following these New Age gurus is Catholic, I would point them to the most recent document from the Vatican warning Catholics away from quacks like Tolle, Jesus Christ, The Bearer of the Water of Life. Like all heresies, monism contains just enough truth to lure you in and get you to swallow the bigger lie. New Age gurus prey on the distance that many people feel with God. God is remote. God is uncaring. God doesn't answer my prays. They take this feeling of abandonment and place the blame for it on a flawed concept of the divine. They say, “The problem here is that your God-concept is from the Dark Ages; it's a child's unenlightened understanding of who you are in relation to the divine. You are divine! God is in you! Accept that and all will be well.” The truth that lures you in here is that God is in the human person. 

Catholics will know or vaguely remember some priest telling them that we all live and move and have our being in God. True. They will recall a retreat conference where a sister told them that seeing God as a big man with a white beard sitting on a throne scowling at us is something from the Dark Ages. True. They will know from EWTN that when we take communion we are taking in the whole Christ and becoming more like Christ. Also, true. All these truths, however, get twisted by the lie that God is not transcendent; that is, that God is not more than His creation. The idea that God is identical to creation is called pantheism. The New Age gurus play on the false notion that a transcendent God is a distant God. “He's transcendent! So, he must be far away. But we know that God is within us.” Transcendence is not quantifiable by distance. God isn't some few million miles away. Transcendence names a quality of the divine. The Catholic Encyclopedia says that transcendence means “that God is one simple and infinitely perfect personal Being whose nature and action in their proper character as Divine infinitely transcend all possible modes of the finite, and cannot, without contradiction, be formally identified with these.” What this means is that in no way can God be identical to His creation. God is immanent in His creation insofar as He is Being Itself and holds all of creation in existence, but all that creation is can never be all that God is. 

The New Age gurus love pantheism because it allows them to dupe people into believing that they gods. Sound familiar? It should. This is exactly the lie with which the serpent tempted Adam and Eve. So, the New Age lie is really the Oldest Lie: “You can be a god without God.”

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A Cardinal, VC2, and Religious Life

In 1972, French Jesuit Cardinal Jean Danielou gave an interview in which he criticized contemporary religious life as "decadent."  He accurately diagnosed the disease infecting monks, friars, nuns, and sisters and found its cause in popular deviations from the teachings of the Second Vatican Council.  Because his diagnosis and cure were seen as a threat to the very decadence he called out, Crdl. Danielou was exiled from his community.

Interview of Cardinal Jean Daniélou on Vatican Radio, October 23, 1972

Q: Your Eminence, is there really a crisis of religious life, and can you give us its dimensions?

A: I think that there is now a very grave crisis of religious life, and that one should not speak of renewal, but rather of decadence. I think that this crisis is hitting the Atlantic area above all. Eastern Europe and the countries of Africa and Asia present in this regard a better state of spiritual health. This crisis is manifesting itself in all areas. The evangelical counsels are no longer considered as consecrations to God, but are seen in a sociological and psychological perspective. We are concerned about not presenting a bourgeois facade, but on the individual level poverty is not practiced. The group dynamic replaces religious obedience; with the pretext of reacting against formalism, all regularity of the life of prayer is abandoned and the first consequence of this state of confusion is the disappearance of vocations, because young people require a serious formation. And moreover there are the numerous and scandalous desertions of religious who renege on the pact that bound them to the Christian people.

Q: Can you tell us what, in your view, are the causes of this crisis?

A: The essential source of this crisis is a false interpretation of Vatican II. The directives of the Council were very clear: a greater fidelity of religious men and women to the demands of the Gospel expressed in the constitutions of each institute, and at the same time an adaptation of the modalities of these constitutions to the conditions of modern life. The institutes that are faithful to these directives are seeing true renewal, and have vocations. But in many cases the directives of Vatican II have been replaced with erroneous ideologies put into circulation by magazines, by conferences, by theologians. And among these errors can be mentioned. . .

Read the whole article.

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Working. . .

Thank you all for the questions!

Just FYI:  I'm working on my responses.  Look for them later today.

God bless, Fr. Philip Neri, OP
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Go out and frighten the world!

5th Week of Easter (S)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Jesus drops a rather somber warning on his disciples, “I have chosen you out of the world. . .and the world hates you. . .[but] realize that it hated me first. . .If they persecuted me, they will also persecute you.” We know that the world persecuted Jesus, and we know that the disciples were persecuted as well. Despite the best efforts of the world to bludgeon, burn, crucify, and exile the Good News from its realm, the news got out, and we've been here for more than 2,000 years. Like a body infected with a deadly virus, the world reacts to the presence of the Church—attacking, repelling, isolating. But we're still here. Despite the best efforts of some in the Church to surrender to the world, to bring the world into the sanctuary, and give her away like a rare virgin bride, we're still here. We're still here not b/c we are deserving of preservation, b/c we're earned the privilege of God's protection. We're still here b/c Christ promised to be with his Church always. Because the world needs an ordinary means of receiving his Father's abounding grace. So long as the Church remains, the body of the world remains infected with the saving virus of the Good News. This is why the world hates us: they do not see any need for rescue. 

If you feel no danger, you very likely see no need for rescue. Sitting comfy and cozy on your couch, reading a good book, you would probably dismiss a neighbor who barges in yelling, “I'm here to rescue you from your comfy, cozy couch!” If you were kneeling in prayer in church, confident that all was right with your spiritual life, the rantings of a crazy friar from the pulpit about sin and God's love would be distracting but hardly alarming. However, if your world were collapsing, if your family, your nation, your civilization, all that you have come to rely on were spinning out of control, and someone offered you a way to leave that world behind, the first thing you would need to do is admit that your world was coming apart. You would need to see the destruction, hear the system tearing at its seams, feel the angst and anger rising. In other words, you would have to confess that the world you helped to build and operate was losing its soul, spiraling into a dysfunctional waste. If you make this confession, then rescue is possible. If you refuse, if you deny the truth, rescue is impossible, and you will grow to hate those who offer you a way out. 

 Christ's offer to rescue the world is an accusation. To say, “You need rescuing” is to say “You are in danger,” and I am in a position to help. The hardest part of being rescued is admitting that help is required. Why does the world hate Christ and his disciples? Because the Church sees the world in danger and knows that the only way to be rescued is to embrace Christ and leave that dangerous world behind. Leave behind contesting for social standing; compromising the truth to gain political influence; rutting with violence for the applause of mob; to leave behind self-righteous do-gooding, the easy hatred of imaginary enemies, and the lust for things and people. Christ's offer of rescue is an accusation, but it is also—if accepted—a vindication, a victory over the world, a win for those who would confess that they can only lose without God. No slave is greater than his master. If we are slaves of Christ, then we can expect nothing more from the world than he himself received. The rulers of this world fear another King, and they fear his followers. When the world stops hating the Church, we know that we have stopped preaching his Good News. Therefore, go out and frighten the world! 

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I'm sick of love.

5th Week of Easter (F)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

I’m sick of love. Sick of reading about it. Sick of hearing about it. Sick of preaching about it. Love, love, love, blahblahblah. Seems like every time we turn around in the Easter season we’re listening to John prattle on about how Jesus commanded us to love one another or how Jesus wants us to love our enemies. Sorry. Just makes me a bit queasy—kinda syrupy, sweet, sticky. Too cute. Is this what we’re about? Cute love? Jesus suffered the whip and died on a cross so that we are free to whisper cutesy clichés about warm-fuzzies and hugging teddy bears? Do I need to go put on the creamy-pink vestments and my Bunny slippers? No. Thank God and all the Saints…no. Love is not cute, cuddly, creamy, sticky, sweet, pink, huggable, warm, or fluffy. Love is not careful, balanced, gentle, meek, or meager. And love is most certainly not neutral, tolerant, ambiguous, confused, or permissive. Love is none of these. So, what is love? 

 The One who sits on the Heavenly Throne says, “Look! I make all things new.” The old order has passed away. No more death. No more grief. No more pain. No more crying. What has always been is no more. What is/is going. What is coming is new, fresh, clean, and pure. And this will not be accomplished by a tame passion or a commericalized infatuation. Love is the divine juice of renewal; the power of perfecting gift; the living breath of re-creating wisdom; the Spirit that cuts away dead flesh and shocks a weaken heart; love is God’s passion, God’s might, His transformative command: God speaks His Word to nothing and everything IS…and it IS only in Love. What’s pink, fuzzy, sweet, or gentle about that?! Let’s see Hallmark put this on Valentine’s Day card: “How do I love you? Let me count the ways: first, I gave birth to reality using Nothing as my source; second, I took dirt and gave you a body and breathed a soul it in, only to watch you betray me; third, I destroyed the face of the earth and all but a few of you b/c of your disobedience; fourth, I sent my only Son to be whipped bloody and spiked to a cross to pay for your sins…this is how I love you! XOXOXO—God the Father.” No, that wouldn't be a bestseller for Hallmark. 

Maybe one reason we get sick of hearing about love during Easter is that preachers, especially Catholic preachers, tend to think of love in purely secular terms—Hallmark, Oprah, doe-eyed celebrities. These guys preach love as a kind of permissive passion—an excuse for all our favorite sins, leaving the false impression that we can deal with our sin by emoting it away, or by wishing it away on the grounds that we all fall short of His glory. Just follow your heart! Only love matters! The only truth is what you love! Right? Well, yes, but we must remember what Divine Love is and what it isn’t. Divine Love perfects the imperfect. It shines up, buffs off, and sharpens. If you will become a well-oiled, surgical tool for God’s Word—like Paul and Barnabas—you will love. You will speak the truth, spread goodness, honor beauty; you will correct error, confront sin—especially your own—, forgive all offenses; and you will build up the Body with sacrificial service and open the doors of faith to the stranger. Your life in Christ is a gospel epic not a cheesy Hallmark poem. Love us as Christ loves us…right to the blood smeared cross, to the tomb, and on to the Father’s right hand in glory! 

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Have you joyed today?

5th Week of Easter (Th)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Do you want your joy to be complete? Before you answer, think about what it means for your joy to be incomplete. What is this “incomplete joy”? Isn't joy just joy. . .happiness, delight, positive thinking and feeling? It is. So, what is “complete joy”? We'll let Jesus answer that one, “As the Father loves me, so I also love you. Remain in my love. If you keep my commandments, you will remain in my love. . .” Lots of love-talk but nothing in that answer about joy. Well, he continues, “I have told you this so that my joy might be in you and your joy might be complete.” He tells us to remain in his love by keeping his commandments so that our joy might be complete! Almost. We left out one important part. He tells us to remain in his love by keeping his commandments so that his joy might be in us and our joy might be complete! In other words, our joy alone is incomplete. Complete joy is our joy joined with Christ's. OK, to quote a Tina Turner song, “What love got to do with it?” But before we answer that, let's ask one more time: do you want your joy to be complete? 

If you want your joy to be complete, then you will keep Christ's commandments, the first of which is: love God with your whole heart, mind, body, and soul, with all your strength. The connection btw love and joy is the connection btw virtue and act, btw thinking about a good habit and actually acting upon that habit. Thomas Aquinas gives us this definition: “. . .virtue is an operative habit, wherefore by its very nature it has an inclination to a certain act. . .love of God is accounted a special virtue, namely charity, to which joy must be referred, as its proper act” (ST II.II.28.4). When we run that through our translator we get: virtue naturally inclines us to do good deeds. . .loving God is a very special kind of virtue called charity and the good deed that charity inclines us toward is joy. Joy is the proper act of loving God. So, when Jesus says that he places his joy in us so that our joy might be complete, he's saying that he is placing within us his own love for his Father so that we can love the Father along with him. “If you keep my commandments, you will remain in my love, just as I have kept my Father's commandments and remain in his love.” He tells us this so that we know that our love for God is no longer incomplete.

Now that we know this, let's reexamine joy as the proper act of loving God. The first thing to notice is that joy is defined as an act, not an emotion or an attitude but an act, something done. We never use joy as a verb. I'll joy you tomorrow after Mass. Y'all come on over, we joying. We say “joyful acts,” or “joyous singing;” we also use enjoy and rejoice but never joy as a verb. In what sense then is “joy” an act? As the proper act of loving God, joy is an act of the will. Joy is the movement of our heart and mind in the love of God. When we “joy,” we intend to place ourselves fully into, to wholly surrender to the boundless Truth and Goodness of the Father. Joy isn't a physical act like shaving or washing dishes; it's the free and deliberate act of the whole person in cherishing God: to treasure Him for His own sake, to seek His friendship and counsel, and to emulate His love for us by loving all others. Our joy is complete b/c Christ gives us his own joy. With our joy completed, we are vowed to go out and “joy” all over the place, all over everyone we meet; “to proclaim God's marvelous deeds to all the nations,” and to do so for no other gain than to see God's joy—His act of love for us—complete among His creatures. 

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Questions for the Friar

Ask Father a Question (or something like that) was a regular feature on HancAquam for a year or two. . .mostly from emails or questions asked after Mass.

Let's start it up again!  Questions theological, philosophical, spiritual, Dominican, liturgical, culinary, etc. 

We'll call it something pretentious, like, Quaestionibus frater. 

If you don't want a question posted in the combox, just say so.  I moderate all the comments.

Fire away!

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Wednesday Fat Report

Almost forgot to report!

Down to 323lbs.  

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Ask for whatever you want. . .

5th Week of Easter (W)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Jesus says to his disciples, “If you remain in me and my words remain in you, ask for whatever you want and it will be done for you.” Whatever we want? Really? Just ask for whatever we want and it will be done? Yes, IF we remain in Christ and his words remain in us. He follows this spectacular promise with, “By this is my Father glorified, that you bear much fruit and become my disciples.” Let's break this down. How do we give glory to God? Jesus says, “...bear much fruit and become my disciples...” Alright, how do we become disciples and bear much fruit? Jesus answers, “Remain in me, as I remain in you...Whoever remains in me and I in him will bear much fruit...” But why must we remain in you, Lord, in order to bear much fruit? Jesus says, “...because without me you can do nothing.” Ahhhh, so, when we ask for whatever we want, it is really you who are asking through us b/c we cannot ask for what we want without you? Jesus says, “Bingo. You got it.” When we pray for what we want in the name of Jesus, we surrender our wants and needs to his Word, the Word remaining in us. In other words, to pray in his name is to pray with his will. 

Near the top of the List of Top Ten Questions Catholics Ask Priests is the question: why doesn't God answer my prayers? Probably the most common answer is: He did answer your prayers. . .He said no. Though this answer is likely true, it isn't very satisfying. Didn't Jesus say that if we remain in him and he in us, ask for whatever we want and it will be done? Indeed, he did, and he meant it. So, why didn't I get what I wanted? There are at least two answers to this: 1). you did get what you wanted. . .you just didn't get it in the way that you wanted; or, 2). you didn't get what you wanted b/c you haven't remained in Christ. Jesus promised to do for you whatever you wanted IF you remain in him. “Remaining in Christ” means willing his will for yourself. If I want something that is not his will for me, then I am wanting outside his will and it will not be given. This why the first petition of the Our Father is “Thy will be done on Earth as it is in Heaven.” How is the Father's will done on Earth? It is done by those who remain in Christ and he in them. When we pray in Jesus' name that the Father's will be done, we commit ourselves to being instruments of His will. If Christ's words remain in us, then His will is already revealed to us. We know what He wants for us and from us. In other words, we've been pruned!

Jesus says to his disciples, “You are already pruned because of the word that I spoke to you.” If the branch of the vine is to bear much fruit, it must be pruned, stripped of its dead leaves and barren offshoots. Christ is the vine and we are the branches. His Word is the pruning knife. Love God with all your heart, all your strength. Snip. Love your neighbor as you love yourself. Snip. Repent of your disobedience and return to righteousness. Snip. Forgive every offense and leave vengeance to me. Snip. Feed the hungry, clothe the naked, heal the sick, free the captive. Snip, snip, snip, and snip. We are already pruned by Christ's Word. If his Word remains in you, pruning away dead leaves and offshoots, then your will resides in his and whatever you ask will be done. He is with us always b/c without him we can do nothing. 

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Alone with the Alone

Retreat Day for me!

I've got some praying to do. . .
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Coffee Cup Browsing (Afternoon Edition)

Empty seats for an empty campaign event, starring an Empty Suit.

Steyn rips B.O.'s composite (i.e., "fake") girlfriend, his creepy campaign woman-bot (Julia), AND that "Indian women" running for the Senate in MA. 

America's future is France.  Eventually, you run out of other people's money. 

Chutzpa:  B.O. tells France's new socialist prez not to raise taxes and increase gov't spending.

Comment dites-vous, foutre le camp outta Dodge?

ווי טאָן איר זאָגן, באַקומען די גענעם אַוטאַ דאַדזש?

Best Tweet caption for this pic:  "Taxidermists strive to not make eyes look that creepy."

U.N. to U.S.:  return stolen land to the "Indians."  I'm all for it. . .if it means dismantling the useless and expensive U.N. and ejecting it from Indian land.

Say NO to wimpy priests!  (But not being wimpy doesn't mean being a jerk)

What's got BXVI smiling?  I mean, besides Jesus. . .

Is better marketing the solution to the Church's Youth Drain?  No.  Challenge them with the Real Faith and they'll hang around.  Kids can spot a gimmick miles before it arrives.

Jesuits invite B.O.'s Top Abortion Pusher to their commencement.  Well, they covered the "IHS" for him in 2009, so why not?
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Stand Up Straight Outreach Ministries

5th Week of Easter (M)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

If we were ask Jesus, “Lord, how do we know who loves you?”, he would say, “Whoever has my commandments and observes them is the one who loves me.” Both our question and Jesus' answer imply that there will be those who love the Lord and those who won't. Judas (not Judas Iscariot), asks, “Master, why do you reveal yourself to us and not to the world?” As we have come to expect, Jesus doesn't answer the question Judas asks. Instead, he elaborates on his first statement, “Whoever loves me will keep my word. . .Whoever does not love me does not keep my words. . .” When we put these two statements together, we get, “Those who love me keep my word; those who keep my word love me.” In other words, Jesus establishes a direct connection between loving him as your Master and following his commands: it is impossible to love the Lord and at the same time ignore or violate his command to love. That you are seen and heard carrying out his command to love is conclusive evidence that you love him. When we love the Lord and follow his commands, the Father makes of us a dwelling place, a living temple of the Holy Spirit. 

Barnabas and Paul discover that being living temples of the Holy Spirit can be a dangerous temptation to one's pride. Preaching and teaching in Lystra, the two apostles see the faith of a crippled man. Paul shouts at him, “Stand up straight on your feet.” The man jumps up and walks around. The people who witness this miracle cry out, “The gods have come down to us in human form!” They name the apostles Zeus and Hermes and scramble to offer them sacrifice. Paul and Barnabas see an opportunity to create a little prosperity, a chance to do God's work and reaps some of the benefits for themselves. They accept the sacrifices and reinvest the donations in building up a global network of franchised ministries called Stand Up Straight Outreach Temples! They open the main campus of Stand Up Straight Academy and begin merchandising Stand Up Straight tee-shirts, mugs, banners, and Zeus and Hermes bobbleheads. They build a TV station, a radio program, and an amusement park. Within a few years, their global ministry is worth billions of drachma! Surely, these two are much loved by the Lord. Well, not these two. But the two real apostles are much loved b/c they redirect the fervor of the crowd toward the source of the crippled man's healing, “We proclaim to you good news that you should turn from these idols to the living God. . .” 

Paul and Barnabas love the Lord, so they follow his command to love others as they love him. Rather than take advantage of the crowd's religious fervor by lying to them, the apostles eschew credit for the miracle and tell the truth, giving all the glory to the Father. Paul tells the crowd that though they do not yet know God as He has revealed Himself in Christ Jesus, they were not left without testimony, “[God] gave you rains from heaven and fruitful seasons, and filled you with nourishment and gladness for your hearts.” Even without the Christ, those who will to see and hear can watch and listen to the goodness of the Lord in His creation. His command to love is given in and through all that He has made. As living temples of the Holy Spirit, we are powerfully tempted to give ourselves credit for the good that we do. Remember what Jesus says, “Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.” Our good works will bear fruit only if we remain in Christ. Only one spirit may live in the temple of our body: the love of the Father and the Son, the Holy Spirit. 

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Flavored Zombies?

This cracked me up!

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