Prophets whining to God

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

WANTED: One prophet to serve as Mouthpiece for the Lord. Adventurous individual who is not afraid of causing trouble; willing to speak up against wickedness, injustice; eager to call out sinners in My Name; must be repentant, humble, obedient, not easily dissuaded by ridicule or mob violence; persuasive public speaker; able/willing to relocate at the Lord's command. Sackcloth/ashes provided. Salary: one pearl of great price. No self-starters, please. You won't find this want-ad in The Times-Picayune. And you probably can't imagine many jumping at the chance to be a Mouthpiece for the Lord. If Jeremiah is typical, it's easy enough to see why being a prophet is not exactly a growth industry. Even in an economy as bad as this one, a job that requires you to wander around the city yelling at sinners to repent seems less than attractive. But the salary sounds good: one pearl of great price. And then again, Jeremiah reports in his first HR review: “Woe to me, mother, that you gave me birth! I'm a man of strife and contention to all the land!” Is being a prophet worth the trouble?

Before we answer that question, we need to be reminded of a potentially inconvenient truth: whether we know it or not, whether we like it or not, we are all prophets. What? You don't remember sending the Lord your resume? You didn't apply for the job? When did that I become a prophet, you ask? We were all made prophets the moment we were baptized. Becoming a member of the Body of Christ entails being made a prophet. You can't be a Christian and not be a prophet as well. So, let's dispense with the idea that the job of prophet is found only in the Old Testament; that it's a job given to someone else. It's our job. And it's time to punch the clock! 

 Now that we're on the clock, what are we supposed to be doing? If Jeremiah is our guide, we're supposed to be sitting alone with our indignation; bent over by the curses of our neighbors; and in continuous pain from our many wounds. Is being a prophet worth the trouble? Sure doesn't sound like it. One minute we're living our sinful lives and the next we're telling God that His words are our joy and our happiness. Then He calls us to be His prophets and we obey. Our sinful lives are suddenly set against His Word and all that we've been seems small, mean, incredibly trivial. Set against His Word, our own words and deeds are made to seem futile, selfish; they are whispers lost in His whirlwind, gestures unnoticed in His glory. And we would be right to shrink away from the prophet's mission if we went out without His blessing. What does the Lord say to Jeremiah in his despair? “If you repent, so that I restore you, in my presence you shall stand. . .I am with you, to deliver and rescue you.” Well, that's good to know, but what have we done as prophets that requires God to rescue us? First, no prophet can do his/her job as an unrepentant sinner. If we despair as prophets, it's b/c we preach repentance but do not ourselves repent. Second, who enjoys hearing that they are sinners? It's not an announcement that many are going to welcome. But repentance brings us the Kingdom, that pearl of great price. 

By word and deed, by what we say and do, we prophesy for Christ; we announce his Good News to the world and attract those who most need his mercy. Prophets are magnets, drawing in all those who feel the emptiness of sin and long to be filled with the freedom God's mercy bestows. Whether we know it or not, whether we like it or not, by our words and deeds, we attract/repel those whom God sends to us. Prophets always prophesy to themselves first. 

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Coffee Cup Browsing

WHAT!?  Holder's DOJ lied to someone?!

The Olympics. . .yawn.

More outrageous outrage-hypocrisy on the whole Chick-fil-A nonsense.

Teachers' union helps to protect child molesters.  Imagine the headlines if this were about the Church!

So much for that "gutsy call" to assassinate Bin Laden.  

Episcopal bishop spends a lot of pixels trying to justify her job.  The Zeitgeist is an adulterous harlot and there is no future in wedding her.

Speaking of wedding the Zeitgeist to one's detriment. . .

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Even the smallest seed. . .

17th Week OT (M)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Poor Jeremiah! Because the people of Judah are a “wicked people who refuse to obey [God's] words,” poor Jeremiah is ordered by God to buy a loincloth, travel to Parath, bury the garment under a rock, and then travel back to Parath to fetch the loincloth, which, by this time, is rotted, and good for nothing! All this to make a point: God's people have become an adulterous mob, a people “who walk in the stubbornness of their hearts, and follow strange gods to serve and adore them. . .” Poor Jeremiah! He is given the task of going to God's people and telling them what they already know—that they are no longer an obedient nation; they are no longer thriving with the grace of their God. They are rotten and good for nothing. In their disobedience—their refusal to listen to the Word of God—they have grown stubborn and idolatrous. How will they be punished for their disobedience? God will simply allow their preferred condition to follow its natural course. Their pride, their integrity as a nation will be allowed to rot. The Lord will not rescue a people who refuse to be rescued. He will not cut away the rot from an uncooperative patient. However, even the smallest seed of faith can leaven a nation. 

What have the covenanted nations of Judah and Israel lost in their disobedience? God says to Jeremiah, “. . .as close as the loincloth clings to a man's loins, so had I made [them] cling to me; to be my people, my renown, my praise, my beauty.” And now they wallow in stubbornness and the worship of alien gods. How does the rot begin? It begins in disobedience—the failure, the refusal to listen to God's Word. At the root of this failure is yet another failure: to trust that God pours out His goodness and truth for the long-term benefit of the nation. We could call this “spiritual short-sightedness,” but it could just as easily be called “self-destructive pride.” It's the moment that we as individuals, as a nation, or a Church decide that God's promises, His Word to us, is no longer sufficient for our daily thriving, no longer necessary for our struggle to become perfectly human. It's the moment we decide to give our allegiance, our worship to a more pliable god, a less demanding god. When we choose to walk in the stubbornness of our hearts by giving thanks and praise to this permissive deity, the rot begins. But to rot we must first be dead. 

What kills us as a nation, as a people? If disobedience, stubbornness, and idolatry are the rot that comes after death, what kills us? The loincloth is the sign of Judah's covenant with God, the sign of His people's faith in Him. God tells Jeremiah not to wash it, then to bury it, to put it out of sight. Under the rock, the filthy linen rots. When we fail to keep the faith clean, when we fail to keep our trust in God pure, and then bury the evidence of our faithlessness, we die. And the rot begins. Our faith in God is not a spectacle to be observed, a theatrical display. Neither is our trust in God a shameful habit to be buried under polite indifference or hidden away as an embarrassing cultural leftover for ages past. Only a living seed can grow into a thriving plant; only living yeast can leaven flour into bread. Our faith, our love, and our hope must be living, breathing habits of the heart and mind put into action, taken into the world so that God's glory in our lives might draw in all those we seek His mercy. There are more pliable gods—science, politics, business—but none of these will say to us, “Come! Be my people, my renown, my praise, my beauty!” None of these can save us from ourselves. And all of them would watch us rot. 

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Thanks

A kind and generous soul sent me a volume of poetry from the Wish List!

There was no packing slip, so I can't thank you by name. . .

Thanks & God Bless, Fr. Philip
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Coffee Cup Browsing

Someone is threatening The WalMart.  Prolly an Occutard.

Tolerance?  I don't think you know what the word means?

How draconian are the gun laws in Chicago?

Couldn't care less about the Olympics if I tried.  The opening ceremony was a Leftist propaganda-fest?  Well, I guess I actually can care less about the Olympics.

Atheist poet finds Christ in the Church!

Nothing those Jesuits do surprises me anymore. . .well, OK, this did.

Stuff Catholic Guys Say. . .

Queen Michelle Antoinette Obama says, "Let them wear off the rack!"  Yes, $6,800 for a jacket.

An unexpected--though welcomed!--post from Crdl. Roger Mahony on Chick-fil-A hatred.

"Diversity is our greatest strength," so let's ban/demonize/boycott all those who disagree with us!
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All that we need to come to Him in love. . .

17th Sunday OT
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Audio File (Wow. . .my southern accent really shines in this one!)

Let's talk about divine providence. That's what our readings this morning/evening prompt us to reflect upon. Here's a definition that pretty much says it all: “Providence is God Himself considered in that act by which in His wisdom He so orders all events within the universe that the end for which it was created may be realized. That end is that all creatures should manifest the glory of God, and in particular that man should glorify Him, recognizing in nature the work of His hand, serving Him in obedience and love, and thereby attaining to the full development of his nature and to eternal happiness in God.”* Did you get all that? I hope so. There's going to be a quiz at the end of this homily. Should I repeat it for you? No? OK then. That's a complex definition for a fairly simple idea: God takes care of us so that we might come to Him in love and live with Him eternally. When it comes to providing for His people our God is never stingy, never thrifty. By nature, He is always generous, abundantly gracious, even extravagant. But here's the thing. . .He provides in copious amounts all that we need to come to Him in love. What God knows we need to thrive is not always what we think we need to survive. Our daily challenge is ask for and receive all that we truly need and not worry about the stuff that cannot bring us closer to God. 

 How do we begin to tackle this daunting challenge? How do we effectively separate what we truly need from what we desperately want? One way to do this is to think about The Basics for Survival. Ask yourself: what can I not live without? Literally, not live without. Meaning, if I didn't have this, I would die. Food and water come to mind. Some sort of shelter from the elements. Clothing would be good. For some of us, we could add this or that medication. With access to these things we could keep body and soul together. That's a good start but our goal here is not mere survival. Yes, we need to be alive in order to get closer to God in this life but just getting by isn't the same as thriving under His care. We need more than the material necessities to fulfill our goal, our end. Remember the purpose of creation is “that all creatures should manifest the glory of God” and for us in particular it is to attain “the full development of [our human] nature and to eternal happiness in God.” What do we need on a daily basis to assist us in fully developing our human nature so that we might attain eternal happiness in God? The one thing we need more than anything else is God Himself. We cannot become the men and women we were made to be w/o Him. And we certainly cannot attain eternal happiness w/o the source of that happiness working in our lives. 

If you knew this already, then you know that merely surviving as an intelligent animal is not your reason for being. If you didn't know this, then hear it again: we need God not only to exist, to survive as we are, we also need Him to thrive, to grow, and to become perfectly human, perfectly happy as Christ himself was perfectly human and perfectly happy. God's providence, His loving-care for us, comes to us as graces, gifts, freely given. The long definition I quoted to you earlier makes it clear that “Providence is God Himself,” God gives Himself to us for our spiritual provision. He gives Himself to us in our existence—that we exist at all is His gift. He gives Himself to us in our ability to love one another—that we are capable of loving is His gift. He gives Himself to us in our desire to return to Him—that we long for happiness, peace, consolation is His gift. He gives Himself to us in His sacraments, His Church, His Word—that we are one Body in Christ is His gift. He gives Himself to us in faith, hope, charity—that we are able to trust Him and His promises is a gift. All we need to flourish and grow toward happiness is provided; freely, abundantly, extravagantly given. Why then do we find ourselves so often wallowing in unhappiness? It's not for lack for divine provision. It's b/c we have yet to find a workable way of separating what we truly need from we desperately want. When we are unhappy, we are dwelling on what we do not have. We have locked ourselves in the prison of scarcity, a self-made spiritual illusion. 

Paul is in prison—a real prison—for preaching the Good News. He writes a letter to the Church in Ephesus, urging them “to live in a manner worthy of the call [they] have received. . .” What call have they received? They were called to Christ by Paul to live lives of repentance and sacrificial love. This sort of life must be lived with “all humility and gentleness, with patience. . .” There's no mention here of a new car, a better paying job, a better-looking spouse, smarter kids, the latest electronic gadget, or an off-shore tax shelter. Humility, gentleness, and patience. All divinely provided free of charge. Have you received these gifts so that you might be happy? If you have received them, do you use them? How should we live together? Paul writes that living lives worthy of our call means “bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace.” No mention of liking one another; agreeing with one another politically; being thrilled to bump into one another at Wal-Mart; or going to the movies together. Bear with one another in love; strive to be one in the spirit b/c we all want peace. Also, all divinely provided. Have you received these gifts and do you use them if you have? From the prison-cell of scarcity, all we will ever see is what we do not have. Wanting is not needing. If we need it to grow in holiness, it has already been given to you. 

Look at the 5,000 who gather around Jesus to hear him preach and watch him heal. When Jesus sees the crowd, he wants to feed them. He turns to his disciples and asks a perfectly reasonable question: can we afford to feed this many with what we have? Philip, avoiding the question, anxiously notes that even if they spent the wages earned over 200 days, they wouldn’t have enough food. Andrew pushes forward a boy who has some food, but gloomily notes that the little he has won’t be enough for the crowd. Can’t you hear and see Jesus sigh and roll of the eyes!? At this late date, these two still don’t get it! Philip and Andrew see only scarcity; they see only what they don't have or how little they have. Jesus doesn’t berate them. He teaches them: “Have the people recline.” Have the people prepare to feast. And they do. And afterward Jesus tells his disciples to pay attention to the excesses of the feast, what’s leftover, the abundant remainder of what they could only see at first as scarcity. Is this a lesson about how to stretch a meal on a budget? No. Jesus feeds us with the bread of eternal life—all that we need to attain perfect happiness. Philip and Andrew do not see the possibilities packed into the bread Christ offers the crowd. Not only is there enough for everyone, there's an abundance of leftovers. In other words, there is mercy and love and trust enough for everyone to attain their happiness and leftovers besides. God provides in copious amounts all that we need to come to Him in love. What He knows we need to thrive is not always what we think we need to survive. Our daily challenge is ask for and receive all that we truly need and not worry about the stuff that cannot bring us closer to God. We are free from the prison of sin; do not lock yourself up in the prison-cell of scarcity. Receive what God has given you—all that you truly need—and thrive onto eternal happiness in Him! 

*Catholic Encyclopedia, 1911.

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Coffee Cup Browsing

Heh. Boston's Dem mayor:  Chick-fil-A BAD. . .Nation of Islam GOOD. 

Well, OK then. . .as long as your Christian beliefs are deeply held.

The lesson here?  Ban knives and require everyone to carry a handgun.

Why we can't trust the Left when it comes to the 2nd Amendment. . .

First legal win for Christians against ObamaCare condom mandate! 

In the absence of Reason & Truth, only Power matters. . ."Tolerance" is all about Power.

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3 seeds, 3 soils

16th Week OT (F)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Our Lord says that the seed of his Word falls on various kinds of soil. Each kind of soil presents it own difficulties in the nurture and growth of his Word. Like all of Jesus' parables, this one lends itself to multiple interpretations, depending on how you choose to identify the different elements. We could say, for example, that the various kinds of soil represent different sorts of people; or, different sorts of situations; or even, different stages in just one person's growth in holiness. Regardless of how we choose to interpret these elements, the difficulties remain the same. Let's focus on what prevents the seed of the Word from doing its job and think about how these difficulties might be overcome. 

The first seed fails to take root b/c it is sown on a path. Jesus tells us that this means that the hearer of his Word fails to understand what he is teaching. Because he fails to understand, the Evil One comes along and steals it away. This tells us that one way to prevent the devil from stealing what Christ sows in us is to make sure that we understand what Christ is teaching. As baptized Christians who are vowed to a life of holiness and charity, we are morally obligated to know and understand all that Jesus taught and all that the Church teaches. Yes, all of it. This means time and energy spent actually learning all that we claim to believe as Christians. Not just memorizing the Creed, the Mass responses, and devotional prayers, but coming to “stand under” Christ's teachings and allowing them to filter to us everyday, all day our waking experiences and moral choices. Get a Bible; get a copy of the Catechism; and learn all that you can about the faith you profess! 

The second seed is joyfully received but quickly lost at the first sign of trial or tribulation. We're told here that joy alone is not sufficiently deep to grow strong roots. Of course, there's joy in receiving the Word! But receiving the Word while living in the world almost always brings trouble. Is your initial joy deep enough to grow strong roots? Roots strong enough to endure persecution? It can be if your joy is strengthened over time with knowledge and tempered by wisdom. However, if your joy remains nothing more than a purely emotional response, then you will likely find yourself searching for thrilling religious experiences—the churchy version of going to see an action movie or riding a roller-coaster. A joy deep enough to allow the Word to take root is achieved only by the commission of radical acts of charity. 

The third seed is choked by the thorns of worldly anxieties and the lure of riches. Though Jesus doesn't show us a link btw anxiety and riches, there is one that will choke the seed of his Word. The more attached we are to the world, the more concerned we are about losing what we have. This isn't a warning about having too much stuff. It's about the strength of our spiritual attachment to the stuff we have. Think of it this way: the more attached you are to the things of this world, the more thorns you have to avoid to seize Christ's Word. Can you lose everything you have and everyone you love and still find a deep joy in being an adopted child of the Father? If not, here's a warning for you: you will become what you love most. If you love temporary things, you yourself will become a temporary thing. 

So, how do we cultivate a soil—a heart and mind—deep enough, rich enough to receive, nurture, and grow Christ's teachings in our lives? First, we must understand what it is that we profess to believe. We don't have to be another Augustine or Aquinas or BXVI. But we do have to understand to the limit of our ability to understand. Second, our joy in being Christians must be deepened by radical acts of charity—acts of sacrificial love that give witness to God's mercy. Third, we must love God first and foremost so that we might become Him Whom we love. 

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Ecclesial earthquake in SanFran

B.O.O.M!

The Holy Father has appointed Bishop Salvatore Cordileone as the new archbishop of San Francisco.  I can hear the wailing and gnashing of Prog teeth here in Nawlins'!

From Whispers in the Loggia:

After a half-century of occupants accused by conservatives of soft-pedaling church teaching in favor of a more conciliatory approach toward constituencies ranging from gays and lesbians to Nancy Pelosi -- a group of prelates among which even the recently-retired lead guardian of church doctrine, Cardinal William Levada, was not exempt from stinging criticism -- the move delivers the long-desired "Holy Grail" of the American Catholic Right firmly into the faction's hands, in the form of a prelate already known widely both for his forcefulness and a stringent doctrinal cred almost unequaled among his confreres on the national bench. 

For liberal Catholics, meanwhile, the appointment is likely to be received as something akin to the city's Great Earthquake of 1906, or even more apocalyptic events. In a nutshell, an appointment of this dramatic, potentially explosive nature is enough to make even last year's blockbuster move in the States -- likewise a final US move of the Curia's annual work-cycle -- appear almost mild by comparison. 

It's time to start praying and fasting for Bishop Cordileone!  

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Report: Boxes O'Books

Been busy unpacking boxes o'books. . .just four more to go. . .but no room left for them.  

Seeing all these books again reminds me that I need to say. . .

THANK YOU!

. . .to all my Book Benefactors.  Please know:  I pray for all my benefactors daily. . .at Office and at Mass.  You are all well-prayed-for.

I'd say 90% of my library comes from the Wish List and other contributions from you guys.

The sweetest box o'books opened this morning:  about 10 vols. on the history and practice of Catholic preaching from the Church Fathers to post-Vatican Two.  Sweet. . .indeed.

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My boxes and me. . .

Just got back into New Orleans and unloaded my boxes. . .all 22 of them!!!

I remember storing around 12 boxes.  Do boxes of books reproduce? 

Thanks for the prayers. . .everything went off without a hitch.

Fr. Philip
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Fr. INTJ, or not all astrologers see stars

In what seems like a life-time ago, I took a personality test.  Yes, I have a personality.  And it has been tested.  In fact, it's been tested quite often.  One of my grad school roommates was a psych doctoral student, and he used me as practice for his Measures and Diagnosis seminar.  I've also been through two psych evals during the application process for religious life.

Anyway, this personality test--the Myers-Briggs--indicated that my personality is best described by the initials INTJ.  That stands for something or another that I'm authoritatively told is an unusual type.  

Never paid it much attention until someone recently asked me if I had ever taken the Myers-Briggs.  She wanted to know my type.  I told her.  She giggled (yes, giggled!) and said that she could've won a bet b/c she would've guessed that I am an INTJ.

Needless to say, I had to find out what was so giggle-worthy about INTJ's.  So, to Google I went!

And found among the detritus of the intertubes lots of info on INTJ's.  Apparently, we are a rare breed of arrogant jerks who spend most of our time wandering around inside our heads entertaining ourselves and mostly ignoring social norms.  

My take on all this info is that it's much like a Zodiac sign, though spruced up with psycho-babble and the "astrologers" have Ph.D.'s.  Though I have to say that most of what I found applies to me: loves ideas, books, the Big Picture, averse to displays of emotion, aloof, introverted, low tolerance for B.S., etc.  The negative stuff is pretty true too: blunt, argumentative, hyper-critical, sarcastic, bordering on cynical, etc.  The one thing that doesn't fit me at all:  INTJ's are supposed to be obsessively orderly.  Not me, bubba.

This post really made me laugh b/c so much of it is true for me!  Of course, being a priest, I've learned to temper a lot of the more publicly negative aspects of my personality.  Thank you, Jesus. If I was called into the student master's office it was almost always b/c I had spouted off at table in some ridiculously pompous fashion and one of the sensitive friars took me seriously.  Yes, it was his fault for not having a sense of humor.  (See.  That's how a real INTJ works!).  :-)

BTW, I'm a Gemini in the western Zodiac and a Dragon in the Chinese Zodiac, which means I'm a schizophrenic big mouth who breathes fire.  HA!

BTW2, yes, I'm procrastinating b/c there's packing/unpacking to be done.  Blech.

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Audio file for St. Bridget (homily)

Tried preaching w/o a text this evening.

Meh.

I prefer preaching from a text.  There were several points I wanted to make but didn't b/c I was too busy trying to remember them.

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An unexpected surprise. . .

I'm one of the Kool Kids now!

All last week, Catholics bloggers were taunting the rest of us poor schmucks with the fact that they'd received a review copy of Sherry A. Weddell's new book, Forming Intentional Disciples.  I'm looking at you and your ginormous facial hair, Mark Shea!

I'll confess. . .yes, I was just a tiny bit envious.  But, I reasoned, even though Sherry works with Dominican friars and I'd met her once in Irving, TX. . .that was no reason for her to send me a copy of her book.  

Besides, it's only $12. . .

THEN! In the mail today. . .neatly wrapped. . .and lovingly signed by Sherry Herself. . .a copy of the very book I'd been coveting!

So, now that I'm one of the Kool Kids. . .I can suggest that you join Our Cadre by getting a copy of the book that's got everyone who's anyone in the Catholic blogosphere talking.  :-)

Oh, and thanks, Sherry!

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Road trip!

Taking a two day roadtrip to Irving, TX tomorrow and Wed.  Going to get the boxes that I stored there before going to Rome in 2008.  

Lots of books, clothes, and other useless but sentimental junk!

Pray for a safe trip, please.

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Are you ready to do a great deed?

[NB.  The deacons are preaching at St Dominic's this weekend.  I'm celebrating the vigil Mass today at Our Lady Star of the Sea.  This parish, I'm told, is used to slightly longer homilies.  So. . .]

16th Sunday OT
Fr. Philip Neri Powell, OP
Our Lady Star of the Sea, NOLA

Brothers and sisters, it will come as no surprise to you to hear it said, though being reminded of the fact never hurts, that God has done great things for us. He has done great things to us. And—if only if we will—He will also do great things with us! This bit of Good News is not news to us b/c we have long lived in the light Christ. No, not always perfectly, for sure, but living in his light most of the time is always better than living in the darkness all the time. And if, on those occasions when we are all too ready to listen to the enemy whisper, and if, when we listen, we hear what we want to hear, and do what we want to do, Christ's light always shines through that darkness to show us a smooth and level path back to the righteousness that is ours as heirs as the Father's kingdom. But you know this already. None of this is surprising. None of this is news to those who walk the way of love, behind the Lord, carrying a cross, looking forward, looking upward, looking beyond, beyond this world to the peace that passes all understanding in the world to come. If we know all this already, why do we need to hear it announced again? Well, the Good News of Jesus Christ might not be news to you. But it might be news to somebody, and that somebody is waiting to hear from you that he or she is profoundly loved, sacrificially loved, redemptively loved by the same God Who spoke the Word of Love into nothingness, and established by His love everything that is, everyone who is; and that same God holds by His love everything that is, everyone who is in being. Do not say—b/c you cannot say—that the Creator and Sustainer of all that is does not love you. He abandoned His Son to death for you, so that you might have life and have it abundantly, eternally. God has done great things for us. He has done great things to us. And—if only if we will—He will also do great things with us! Paul reminds the Ephesians of one great deed accomplished in the flesh of Christ. Christ, Paul says, is our peace. He made Jew and Gentile one, breaking down the walls of hatred and hostility, and abolishing the law with its divisive commandments. Why? So “that he might create in himself one new person in place of the two,” thus establishing peace, reconciling both Jew and Gentile with God, in his body and through the cross, putting that ancient enmity to death by his death. Is this a great deed we are prepared to imitate? To put an end to hatred and hostility through the faithful practice of sacrificial love? 

Let me be frank with you. Maybe even a little blunt. If you found the courage once upon a time to lay claim to your inheritance as an adopted child of the Father, and you found the time and energy to reap the benefits of God's abundant graces and His mercy, and you found the strength to walk this far along the crucified way, then you have the courage, the time, the energy, and the strength to present to this fallen world a mind and body formed in the likeness of Christ; a ready voice to speak the Word of Mercy and Truth to sinners; and the hospitality necessary to welcome into this family every leper, every tax collector, every prostitute, every politician, every Pharisee and scribe that crosses your path. You have everything—b/c it has been given to you—everything you need to live and die in love for the sinner, announcing the Good News of Jesus Christ to anyone with ears to hear, and—most importantly—you possess the power to grant mercy to all those who have offended you, showing them and reminding yourself that you too are a sinner in desperate need of receiving God's forgiveness. Anyone here w/o sin throw a stone, a hymnal, a shoe. Who isn't in need of mercy? Someone out there falsely believes that their loving Father, their Creator, does not love them, and they are angry, hateful, hostile, driven by despair, and quite possibly armed to the teeth. Can this lost soul look to me, to you, to all of us and see the face of Christ shining back at him, shining out the love that saved us from a darkness that never ends? If not, you and I, the whole Church have failed, miserably failed to be who and what we were re-created to be. We are a den of liars and thieves, deceiving ourselves and stealing from God souls that rightfully belong to Him alone. We cannot fault the world for its hatred and violence if we harbor in our own hearts the despair that feeds hatred and violence. If there is room in the soul of the Church for nurturing despair, disobedience, dissent, then there can be no room for Christ. We must be empty so that Christ might fill us up. We must be empty so that God's love fits perfectly, fully, and overflows and overflows and overflows. We must ask ourselves as individuals and as a Church: what takes up space in our hearts and minds that deprives us of the room we need for Christ? Truly, honestly can we pray with the Psalmist, “The Lord is my shepherd; there is NOTHING I shall want”? If we are busy wanting what has not been given, then we are too busy to love as we ought. 

You have heard it said: God has done great things for us. He has done great things to us. And—if only if we will—He will also do great things with us! The apostle Mark tells us in his gospel account that Jesus and the disciples are overwhelmed by the crowds and decide to jump a boat and escape across the sea. When they arrive on the other side, they discover that the crowd has followed them. Jesus surveys the masses before him and, Mark tells us, “[Jesus'] heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.” Note well the connection Jesus himself makes btw “lost sheep” and the need for instruction. Note well that it is compassion that motivates our Lord to teach these lost sheep “many things.” Out of his loving-kindness for the lost souls who follow him around yearning to know his truth, Jesus teaches them all that they need to know to live righteous lives; he teaches them all that they need to know to live in peace with one another and to live with justice for the least among them. We might want to ask here: what exactly does he teach them? To answer that we would need to spend several hours reading all four gospels! Or, we could look again at Paul's letter to the Ephesians and recall that Christ creates in himself one new person to replace both Gentile and Jew, thus establishing peace, thus placing the divine order over the natural order, thus dissolving the hardened hearts of accidental neighbors, so that both Gentile and Jew are reconciled with God, in his body, through the cross, and finally putting to death an ancient enmity that benefits no one but the Enemy and his legions. All that Christ teaches the lost sheep that day on the beach is tightly packed into one tiny word: love. No, not romance. Not being sweet like your mama said to be. Not indifference or passion or overwrought emotion. Rather, agape. Charity. Caritas. That Love Who spoke His creating word over the void and yanked into being all existing things. That Love Who spoke to the patriarch Moses and inscribed His commandments in stone. That Love Who spoke to Abram and made an everlasting covenant with a people not yet born. That Love Who spoke to His covenant-nation through the prophets and called them back to fidelity. That Love—agape, caritas—Who sent His holy spirit to the virgin, Mary, and gave to His creation a savior, a Son, to fulfill the obligations of the old covenant and establish a new covenant with a universal nation, a universal people. 

When Christ teaches the crowd on the beach, he says much and more but he exudes in his person and mission just one word: love. Packed tightly into that one little word is the salvation of man, the redemption of creation, and the whole promise of the Old Covenant: you are My people and I AM your God. When we do and say and think as we have vowed to do, say, and think, we too exude in our person and mission the healing power of Christ love. And nothing—not hatred, violence, anger, oppression, greed—nothing vile, nothing that abides in darkness or feeds on despair can withstand the creating and re-creating majesty of Holy Love! God will do great deeds with us. He will accomplish through us works mightier than the princes of this world will allow. When I fall, you continue on. When you fail, I will try all the harder. When both of us stumble—and we will—there will be brothers and sisters there to pick us up and move us along. We are one Body, reconciled in his flesh and blood, so that the Good News of God's love will always have the hands, the feet, the mouths, the hearts and minds of a holy people, a nation renewed to speak the Word of Truth and accomplish the righteous deed. Jesus tells the disciples to come away and rest for awhile. Well, break-time is over. There are lost souls out there and possibly in here that need to see and hear us acting and speaking in love. So, I will ask again: are you, are we prepared to submit ourselves in obedience to the law of love and put an end to hatred and hostility in our families, our parish, our ward, our city, our Church? Are we ready—through the faithful practice of sacrificial love—to forfeit the demands of pride and surrender the need for vengeance? If those of us sworn to love one another cannot/will not readily agree to reconciliation in the Body, how will those souls already swimming in hatred and violence ever see the light for rescue? The Church, the Body of Christ, demands nothing more from us than everything we are—the whole person, all that God has given us for his greater glory. We grow tired. But that's why we are here. We grow frustrated with our own failures. But that why we're here. We aggravate one another like siblings do. But that's why we are here. Take all that you receive here and go out there. Take Christ, the first Son of Love, take him out there and show the lost, the lonely, the hateful, the hostile, show them all that he has done for you and yours. Show them his light, show them a way home.

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With a text, or without? That is the question!

At 5.30 this morning the USCCB lectionary webpage indicated that today is the memorial of Mary Magdalene.  

I prepared a homily on the proper readings for the memorial.

When I got to the Missal in church, I realized that the USCCB webpage was wrong.  So, my homily was useless.

Tossing aside the text of the prepared homily, I solidered on with an improvised homily on what it means to say "Christ has fulfilled the words of the prophet."

After Mass, four different parishioners told me that it was my best homily ever.  One, a literary sort like myself, very excitedly said, "Father, I'm praying that your printer breaks down, or you spill remoulade sauce on your keyboard!"    

From all this, I take it that some would rather have an off-the-cuff homily than a prepared text.

So, there may be some experimentation in my homiletic future!

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Mercy IS a Sacrifice

[NB.  Feeling puny today. . .so, I'm borrowing from myself for today's homily.]

 

St. Appollnarius

Fr. Philip Neri Powell, OP

St. Dominic Church, NOLA

Like the sniping political operatives that they are, the Pharisees attack Jesus and his merry band for violating the Sabbath Law. Their crime? Some of the disciples absentmindedly pick grains of wheat and snack on them during a lesson. When the Pharisees pounce, Jesus—ever the scholar of Jewish history and the scriptures—remind them that David and his friends went into the temple and ate the bread of offering. Then he lowers the boom: “If you knew what this meant, I desire mercy, not sacrifice, you would not have condemned these innocent men.” This is a triple accusation. The Pharisees do not know their own history. They do not understand mercy or sacrifice. And they have condemned innocent men. Of course, their most egregious error is their failure to recognize Jesus as the promised Messiah. Had they done so, they would have known that the Son of Man is Lord of the Sabbath, thus making their condemnation of the disciples into a chance to show mercy. So, what does this scene tell us about the relationship btw mercy and sacrifice?

We might be inclined to conclude that the two are opposed. Jesus says that he prefers one to the other, therefore, we can either show mercy or offer sacrifice. The Law requires sacrifice, but Christ requires mercy. The two are incompatible. But this can't be right since Christ is the fulfillment of the Law. In the City of God, Augustine clears it all up for us. When Jesus quotes Hosea, “I desire mercy, not sacrifice,” Augustine writes, “. . .nothing else is meant than that one sacrifice is preferred to another. . .mercy is the true sacrifice. . .All the divine ordinances. . . concerning the sacrifices in the service of the tabernacle or the temple, we are to refer to the love of God and our neighbor” (X.5). In other words, every act of mercy is a sacrifice, an embodiment of the love God has for us and a demonstration that we love Him in turn. To set aside judgment and condemnation in favor of mercy is the sacrifice God desires from us. 

What might be confusing here is that we seem to be using the term “sacrifice” in two different senses. When Jesus says, “I desire mercy, not sacrifice,” he uses “sacrifice” to mean “the ritualistic slaughter of an animal in the temple by a priest according to the Law.” This is not the sort of sacrifice the Lord desires. Augustine gives the term “sacrifice” its contemporary meaning in the context of Christ's fulfillment of the ritual Law of animal slaughter. That is, he goes to the root of the word and discovers that sacrifice is what we do when we love the sinner and show him/her mercy. For Augustine, following Christ, without love, the sacrificing priest is just a butcher and his sacrifice is just killing. What makes “showing mercy” a sacrifice is our giving up on the prideful need to sit in the Lord's place as judge and executioner of His justice. When we show mercy to a sinner, we first acknowledge our own sinfulness and confess the need to be forgiven. None of this means that we're to be “soft on sin” or make a habit of excusing disobedience! It means just the opposite. Only a sinner needs mercy. Only a sinner can be called to repentance. 

Jesus tells the Pharisees that they are in the presence of something greater than the temple, something more fundamental, more vital than the Law. They are in the presence of Love Himself, mercy-made-flesh. Had they acknowledged this truth, their desire for sacrifice would have turned to pleas for mercy. And their accusations to songs of praise.

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Say NO to a Grand Bargain on Marriage!

Brilliant essay by Robert George of Princeton on the "inevitability/right side of history" rhetoric used by same-sex "marriage" pushers to pressure the rest of us into believing that we are cultural neanderthals for opposing their radical social experimentation.

[. . .]

The fundamental error made by some supporters of conjugal marriage was and is, I believe, to imagine that a grand bargain could be struck with their opponents: “We will accept the legal redefinition of marriage; you will respect our right to act on our consciences without penalty, discrimination, or civil disabilities of any type. Same-sex partners will get marriage licenses, but no one will be forced for any reason to recognize those marriages or suffer discrimination or disabilities for declining to recognize them.” There was never any hope of such a bargain being accepted. Perhaps parts of such a bargain would be accepted by liberal forces temporarily for strategic or tactical reasons, as part of the political project of getting marriage redefined; but guarantees of religious liberty and non-discrimination for people who cannot in conscience accept same-sex marriage could then be eroded and eventually removed. After all, “full equality” requires that no quarter be given to the “bigots” who want to engage in “discrimination” (people with a “separate but equal” mindset) in the name of their retrograde religious beliefs. “Dignitarian” harm must be opposed as resolutely as more palpable forms of harm.

As legal scholar Robert Vischer has observed, “The tension between religious liberty and gay rights is a thorny problem that will continue to crop up in our policy debates for the foreseeable future. Dismissing religious liberty concerns as the progeny of a ‘separate but equal’ mindset does not bode well for the future course of those debates.” But there is, in my opinion, no chance—no chance—of persuading champions of sexual liberation (and it should be clear by now that this is the cause they serve), that they should respect, or permit the law to respect, the conscience rights of those with whom they disagree. Look at it from their point of view: Why should we permit “full equality” to be trumped by bigotry? Why should we respect religions and religious institutions that are “incubators of homophobia”? Bigotry, religiously based or not, must be smashed and eradicated. The law should certainly not give it recognition or lend it any standing or dignity.

The lesson, it seems to me, for those of us who believe that the conjugal conception of marriage is true and good, and who wish to protect the rights of our faithful and of our institutions to honor that belief in carrying out their vocations and missions, is that there is no alternative to winning the battle in the public square over the legal definition of marriage. The “grand bargain” is an illusion we should dismiss from our minds.

[. . .]

George makes an excellent observation: early 20th century eugenics programs and abortion "rights" were framed by the Left as "inevitable evolutions" in science and reason.  Eugenics has been soundly defeated and abortion is well on its way to becoming a stinking political albatross gracing the throat of every Leftist in America.  

Please! Read the whole thing and share it.

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On being a mule for Jesus

15th Week OT (Th)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Isaiah prays, “The way of the just is smooth, O Lord; the path of the just you make level.” By following Christ, we have chosen to walk the way of the just and our path is scraped smooth, made level by the Lord. For us, he fills the potholes; he flattens out the hills so that our pilgrimage along behind him is no burden, nothing and no one stands in our way. Can any one of us claim that our journey along the way has been free of bumps and bruises, free of aches and pains, and the occasional head-on collision? Can any of us claim that we have never encountered a nearly insurmountable obstacle along the way? The Lord has smoothed and leveled the way to Him, but the ways we must travel through this world remain as potholed, as steep, and as dangerous as ever. So, Jesus makes this invitation: “Take my yoke upon you and learn from me. . .For my yoke is easy, and my burden light.” When we choose to become beasts of burden in the fields of Christ, we do the work but he leads the way. And if we follow his lead, we learn all we need to learn to make this world's steep climbs and potholes level and smooth. 

The first thing we must notice about becoming beasts of burden for Christ is that we choose this way of life. No one sells us into slavery to Christ. We are not born as yoked pilgrims. Even if our parents gave us to Christ as children, at some point along the way, we deliberately choose to stay yoked and working. Having freely chosen the burden of working for Christ and with him, we are obligated to learn all that he has to teach us. And like all students everywhere, we sometimes see our instruction as an intrusion, something to be rebelled against, thrown off. It's a beautiful day. There's fun to be had. Friends call for our attention. And here we are: yoked, strapped in, and following behind the Master, pulling a wagon for Jesus! But we chose this yoke. We freely elected to be yoked. Why? Maybe we believed Jesus when he said that his yoke is easy and his burden light. Maybe we calculated the cost/benefit of being easily and lightly yoked and decided that the benefits outweigh the costs. Or, maybe, we recognized in Christ our only chance to live just and holy lives and jumped at his offer to become his beasts of burden. Regardless of our motivations, we chose this. We sold ourselves to the Lord and now we serve as wagon mules for Jesus! 

Before us, all the way to the Lord, the way is level and smooth. No potholes to dodge, no hills to climb. Behind us, a light load and a patient driver. The yoke we wear doesn't chafe. And yet, all too often for our own good, we feel bound and restricted, locked-in, and oppressed by our work. We know this road. We know every inch, every pebble, every stray blade of grass. The view never changes—always forward, toward another weigh station. How did go from sinners who gladly accepted the yoke of Christ to Christians who balk at the kindest command from our driver? When Jesus invited us to take on his easy yoke, he made it perfectly clear that his yoke is a tool for learning, an instrument for teaching us to be just and holy. If the way appears potholed and steep, it's b/c we have stopped learning, closed ourselves to being taught. Like a stubborn mule needing bridle and bit, we have rebelled against our freely chosen yoke and decided that being a sinner freed to sin is easier, lighter. Have we learned all that Christ has to teach us? Have we graduated from his school of virtue? When are we just enough, holy enough to liberate ourselves from his yoke and walk alone? If we sometimes see the way as potholed and steep, it's b/c we no long choose to learn from Christ. With Christ, as his beast of burden, his student, nothing stands in our way. No road is too rough, no hill to steep. Without him, we are just stubborn mules. 

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The saving power of a childlike faith

15th Week OT (W)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Our Lord declares to his apostles and to us that he comes among us to slash the bonds of sin and bring peace btw heaven and earth, btw God the Father and His fallen creatures. With the bonds of sin forever cut, those who claim their freedom in Christ will find themselves uncomfortably set apart from those who choose to remain slaves to disobedience. The peace he establishes btw heaven and earth disrupts whatever temporary, worldly peace we might hope for in this life. Christ's explosive entrance into human history as a squalling baby and his bloody exit as an executed criminal uncovers a divine plan for creation's redemption. That plan can only be revealed. It cannot be deduced from evidence, discovered by exploration, or guessed at by chance. What God has hidden, no man may find. . .unless God Himself shows the way. In the presence of his apostles, Jesus praises the Father, saying, “. . .for although you have hidden these things from the wise and the learned you have revealed them to the childlike.” The sword Christ wields against the bonds of sin creates another division: those who trust their own judgment and those who trust the way of the Lord. 

We might rightly wonder why learning and worldly wisdom prevents us from seeing and following the way to God's hidden truths. Knowing is not trusting. If you tell me that you trust your spouse's fidelity b/c your private detective lets you know what he/she is doing all day, every day, I would say to you that you might know that your spouse is being faithful but you do not trust his/her faithfulness. If you tell me that you trust in God b/c scientists now know that the laws of nature have an intelligent designer, I would say to you that you might know that there is an intelligent designer but you do not trust him. Knowing is not trusting; knowledge is not faith. Faith is freely invested, freely endowed. Faith is recklessly given, surrendered. Trust that results from evidence, experiment, exploration is not trust. At most, it's a feeling of confidence, a provisional grant that assures you. If your faith is based on the testimony of miracles, apparitions, locutions, based on anything other than the apostolic witness of the Church and your own experience with the power of Christ's sword to sever the bonds of sin, then your trust is not trust; it's knowledge. And knowing is not trusting. Knowledge is not faith. 

Does this mean that knowledge has no place in the life of faith? Absolutely not! It means that all that we come to know we know as those who have given their trust to God. It means that we begin with faith, a childlike trust in God, and then we walk His way to a more profound Truth, to those truths that take us behind and beyond the knowledge that reason alone acquires. Worldly learning and wisdom cannot reveal God's truth, but they can both supplement, lend strength to all that God has revealed. The trap we must avoid is the belief that knowing all there is to know about creation tells us all there is to know about the Creator. If—in some possible future—we come to know the most fundamental elements and operations of the universe, exhaust every scientific tool we have in the exploration of matter, energy, force, motion, space, and time, and uncover the unifying law of nature, we have learned no more about trusting God than a child learns by loving his mom and dad. Loving God is knowing God. If you will know God, then love Him and love all that He has created. No matter how much we might learn, how wise we might become, nothing can replace the saving power of faith. 

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Praising the Idols of Death

What do you get when you cross narcissism, postmodern nihilism, elitist feminism, and the worship of the idols of the Culture of Death?

You get this woman:

Since I was 12 I’ve had an unappealing, didactic distrust of people with the extreme will to live. My father’s parents were Holocaust survivors, and in grade school I received the de rigueur exposure to the horror—visiting geriatric men and women with numbers tattooed on their arms, completing assigned reading like The Diary of Anne Frank and Night. But the more information I received, the less sympathy the survivors elicited from me. Each time we clapped for the old Hungarian lady who spoke about Dachau, each time Elie Wiesel threw another anonymous anecdote of betrayal onto a page, I eyed it askance, thinking What did you do that you’re not talking about? I had the gut instinct that these were villains masquerading as victims who, solely by virtue of surviving (very likely by any means necessary), felt that they had earned the right to be heroes, their basic, animal self-interest dressed up with glorified phrases like “triumph of the human spirit.”

I wondered if anyone had alerted Hitler that in the event that the final solution didn’t pan out, only the handful of Jews who actually fulfilled the stereotype of the Judenscheisse (because every group has a few) would remain to carry on the Jewish race—conniving, indestructible, taking and taking. My grandparents were not excluded from this suspicion. The same year, during a family dinner conversation about Terri Schiavo, my father made the serious request that should he fall into a vegetative state, he would like for us to keep him on life support indefinitely. Today he and I are estranged for a number of other reasons that are all somehow the same reason. 

The ONLY redeeming element of this woman's post is the combox feedback.  There, my confidence in the goodness of humanity is restored.

H/T: MCJ

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Fr. Hollywood may not ad-lib. . .

Many liturgical ad-libbers and revolutionaries invoke the ever-malleable "Spirit of Vatican Two" to justify editing the text of the Mass to suit their personal whims.  

What do the actual texts of the Second Vatican Council say about ad-libbing the liturgy?

From The Constitution on the Sacred Liturgy (Sacrosanctum concilium):

III. The Reform of the Sacred Liturgy

[. . .]

A. General Norms

22. 

1.  Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop.

2.  In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established.

3.  Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.

Therefore, no priest has the authority to ad-lib a liturgical text.  The Fathers of the Council make no exceptions for "pastoral concerns" or "cultural adaptations."  

Add.: One of the things I find interesting about the whole "Spirit of Vatican Two" excuse is that it seems that the Spirit inspired the Council Fathers to write X in the council documents but now inspires interpreters of those texts to believe that He really meant not-X. 

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The bloodied tool of mercy

15th Week OT (M)
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

If Christ makes us worthy to preach his Good News, he also prepares us for the consequences of doing so. Sending the apostles into the world to spread the Word of his Father's mercy, Jesus lays bare the most painful effect of taking on his apostolic mission, “For I have come to set a man against his father, a daughter against her mother. . .and one's enemies will be those of his household.” Such division is not the purpose of his coming, but it is the inevitable consequence of cutting the bonds of sin. He says, “Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword.” With the sword of salvation, the Christ severs us from our ancient servitude to sin and brings a peace that surpasses all understanding, a peace between the Father and His adopted children. With such a peace between heaven and earth firmly established, conflicts among those we love most can become pitched battles, bloody wars of attrition. Thus, fairly warned, we set our eyes on the victory Christ won on the Cross and work to merit the unearned trust he invests in us to see his mission accomplished. 

Why does taking up one's cross and following Christ turn a father against his sons, a mother against her daughters? Why does becoming an apostle of the Good News threaten to undermine friendships and make us an enemy in our households? Jesus not only warns us about this possibility, he tells us why it will happen, “Whoever loves father or mother more than me is not worthy of me. . .” How often do we hear challenges to the faith that sound something like this, “If you really loved me, you would accept me as I am”? “If you were truly my friend, you wouldn't call me out for doing this”? “If you were serious about having a good workplace environment, you would just shut up about religious stuff”? How often are we called upon—in the name of love—to cease our apostolic mission and submit to the world's idea of peace? How often are we lectured about the divisiveness of our “black and white morality” and told to just accept that life is really “all about the gray areas”? How often are we threatened with exile from polite society, family, friends if we stand firm against the prevailing winds of cultural decay, political corruption, and religious persecution? The peace Christ establishes btw heaven and earth inevitably brings conflict btw those who are vowed to his mission and those who see themselves as targets of that mission.

Can we preach the Good News without a fight? It seems that we are fated to fight the rulers of this world if we will preach the Good News. Refusing to concede that Christ has already won the war on the Cross, the angels of rebellion and corruption believe that they still have a chance of winning. We know better. They lost the moment they rebelled against their Creator, so there's no saving a spirit lost to perdition. However, no man is lost while he still lives. Where a human will still holds sway, we have a chance to be heard and seen. What must we say and do to be convincing? Always and everywhere, without concession or hesitation, we must speak the Word of truth, that God's mercy is eagerly, freely available to anyone who will receive it. Always and everywhere, without concession or hesitation, we must show that Word of truth, that God's mercy is eagerly, freely given to anyone who needs it. It is not enough to proclaim free access to mercy. Mercy must be shown. We cannot fight on the world's terms. We do not belong to the world. We belong to Christ. The Cross he carried is the Cross we carry: a weapon of mass redemption, the bloodied tool of mercy. 

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Audio file: 15th Sundy OT

Here's the audio link to today's homily, "Not one of us is ready."
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Fr. Hollywood says, "Make it new!"

As a way of indirectly answering a few questions I got while teaching last week, here's a repost from 2010 on modern liturgical abuse. . .

In the early 20th century, the American crypto-fascist ex-pat poet, Ezra Pound, issued a three word manifesto that came to define the modernist movement in poetics:  "Make it new."  Reacting to what he saw as the calcified conservativism of formal verse in the West, Pound urged poets to strike out into unexplored poetical territories and bring to the art of the image and line the perpetual revolution of novelty for novelty's sake.

Pound's orders were faithfully followed by his loyal troops and the hydra-headed monster of modernist poetry laid waste to traditional versification.  The influence of his revolution of novelty was not limited to the arcane practices of poets.  Novelists, dramatists, artists, musicians, dancers, architects, all heard the call of "make it new" and went about deconstructing centuries of subtle, complex beauty with the fierce simplicity of the single, powerful image. 

As any Catholic who has witnessed the dissolution of our faith's liturgical heritage can attest, Pound's revolution had no respect for the Church or her treasures.  The central document outlining the Second Vatican Council's plan for liturgical renewal, Sacrosanctum concilium, was snatched by Poundian revolutionaries in the Church and used to dismantle the 500 year old tradition of worship in the Catholic faith.  Pope John Paul II, and to a much greater degree, Pope Benedict XVI, have mitigated, if not yet entirely reversed, the lasting damage done to the liturgical heritage of the Church by insisting on the organic development of liturgy and the need to read the Council documents with a hermeneutic of continuity.   What remains of the Novelty Revolution lies mostly in the misplaced creative efforts of priests and religious who, for whatever reason, see it as their vocation to make sure that the Church's worship remains "relevant" and "up to date." 

By placing relevance and novelty above organic development and continuity, liturgical Poundians ignore the historical and ecclesial nature of the liturgy and privilege their subjective cultural assessments above the real spiritual needs of their charges.  The widespread phenomenon of liturgical abuse is an insidious form of clericalism that encourages those with clerical power to use that power to inflict their private preferences, political agendas, and ideological quirks on congregations powerless to stop them.  Though Catholics have seen a dramatic decline in liturgical abuse in the last twenty-years, abuses still occur, and in some places, abuses are the norm.

Liturgical abuse comes in three varieties:

1).  a misplaced emphasis on the immanent at the expense of the transcendent

2).  the elevation of the purely intellectual at the expense of the affective/experiential

3).  an emphasis on the local at the expense of the universal

(NB.  there is absolutely nothing wrong with the liturgy expressing the immanent, the intellectual, or the local.  The problem is an emphasis on these aspects at the expense of their balancing opposites.)

Immanent vs. transcendent

In reaction to the over-clericalization of the medieval liturgy, Poundians worked hard to redirect our liturgical attention to the presence of the divine among us.  Initially a necessary reform, this redirection quickly became a foil for all-things-transcendent.  The most notable example of this abuse is the almost-disappearance of the notion of the Mass as a sacrifice.  In order to displace the over-hyped role of the priest, Poundians turned the Mass into a communal meal, distributing the larger portion of the priest's role to the community and making Mass all about bringing the community together.  We still see this happening in the unnecessary use of communion ministers; the priest refusing to use to presider's chair; folksy language used to replace liturgical language; and the illicit use of gender-inclusive language.

Intellectual vs. affective

Many older Catholics lament the demise of traditional devotions after Vatican Two.  In an effort to bring our undivided attention back to the celebration of the Mass, Poundians waged war against devotional practices.  Seen as private, affective luxuries, devotions were railed against as willful acts of rebellion against the need to build community through individual "active participation" in the Mass.  Modernist innovations in the secular arts always required some knowledge of the theory that produced the art.  Pollock's paintings only make sense if you understand what he is trying to do in the context of traditional painting techniques.  Poundian liturgical revolutionaries were quick to dismiss criticisms of their innovations with ringing calls for more catechesis--more education would somehow diffuse the overwhelming discomfort most Catholics felt when confronted with disruptive, alien liturgical practices.  We still see the intellectual being privileged over the affective in abuses like monologues on the meanings of liturgical symbols; an insistence on equating stark, barren sanctuaries with "noble simplicity"; the deconstruction of traditional church architecture as a way of embodying ideas about the nature of community; and the dumbing down of liturgical language so that immediate cognitive understanding trumps the more profound experiences to be found in elevated language and ritual.

Local vs. universal

As part of the effort to undermine a universally told story about the faith, Poundians began emphasizing the need for more and more local options in the celebration of the liturgy.  Citing the Council's call for inculturation, the "Make it new" crowd attacked the notion that our liturgical worship connects us to a historically-bound narrative of God's Self-revelation; in other words, their novelty revolution would not tolerate a liturgy that privileged tradition as the clearest lens through which the Church understands her historical relationship with God.  Building on the growth and spread of subjectivity and relativism, the Poundians latched onto a rarefied notion of the local church ("this church-community") and opposed it to the universal Church as the most authentic expression of catholic identity.  This move allowed them to argue for more and more specificity, more and more idiosyncratic innovations in how the liturgy was celebrated at the parish level.  It quickly became commonplace for parishes to be identified by their "worship-style," and even Masses celebrated at different times within the same parish were described in terms of style.  This abuse is most clearly seen in so-called ethnic parishes where attempts are made to accommodate the dominant culture of the parishioners (Latino, African-American, Vietnamese) at the expense of the universal story of our faith. (NB. not all cultural accommodation is necessarily an abuse; abuses are almost always perversions of allowable uses.)

Liturgical Poundians are on the decline.  Like their counterparts in literature, the excesses of novelty for novelty's sake have proven that the revolution has no underlying principle of restraint, no intrinsic limits.  What counts as "new" is itself subject to the whims of those deemed avant-garde enough to define the term.  Poundians have been rightly criticized for becoming staid, predictable, and highly orthodox in their privileging of a late-20th century liturgical aesthetic. Anyone who has clashed with a professional liturgist knows that the principles they espouse are as plastic as they need to be to justify the preferred worldview of the liturgist.  Rubrics, magisterial documents, liturgical law, tradition, all form a  repugnant canon to those who see it as their sacred ministry to shape the liturgical lives of the less enlightened.

Though it is not entirely clear that young Catholics will embrace the ancient liturgical tradition of the Church in large numbers, what is clear is that the age of experimentation is over.  Novelty for the sake of novelty is an exhausted project.  Deo gratis!

P.S.  Here's another post on how to address liturgical abuse in your parish.

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Not one of us is ready (Audio file added)

15th Sunday OT
Fr. Philip Neri Powell, OP
St. Dominic Church, NOLA

Audio file (from the vigil Mass)

Before God got a hold on him, Amos was a sheepherder and a tree surgeon. Before God found him on the road to Damascus, Paul was a lawyer and a zealous persecutor of Christians. Before Jesus walked past Matthew, he was a tax collector; James, John, Peter were fishermen; Luke was a doctor. What about Mary? She was a teenaged girl betrothed to Joseph. We have a prophet, twelve apostles, and the Mother of God. From who and what they were before hearing their call, all these ordinary people became extraordinary players in even more extraordinary events. Amos is called to chastise a corrupt priest of the royal court. Paul is called to cease his persecution of Jesus' followers and become one of them. The other apostles are all called to leave their ordinary jobs, to become students of the Master, and give their lives to the preaching of the Good News. And Mary, a virgin girl, is called to become the woman who bears Christ into the world. By the Word of our loving God, ordinary people—just plain folks—are pulled out of the tedious minutiae of just getting through another day and fashioned into instruments of the Divine Will and set out to accomplish a divine purpose. If God will use shepherds, fishermen, a doctor, and a virgin girl to complete His work, why wouldn't He use you, use any one of us? 

If called upon to serve a divine purpose most of us would probably react the same way most of the Biblical figures reacted: Who me? Why me? I'm just a bank teller, a cashier, a stay-at-mom, a fast food cook! I'm just a high school graduate; I barely passed my religion classes; I don't like to speak in public; I'm a Big Sinner, probably the Biggest! Given enough time, we could find a thousand and one reasons to avoid being called, a thousand and one excuses not to do whatever ridiculous and potentially embarrassing job God wants us to do. And if we couldn't find the one thousand and second excuse, we'd make one up! Alright, maybe I'm projecting here, maybe I'm telling you more about how I reacted to the call than predicting how you might react. But my point should be clear: when pressed into divine service, quite a few of us truly believe that we are unworthy of the honor, unfit for the job. And we're right to believe it. We are unworthy, unfit to do God's will. . .that is, until He makes us both worthy and fit, until He gifts us with all that we need to accomplish the work He's given us to do. To the shepherd Amos, He gives a prophet's voice. To the Pharisee, Paul, He gives a motivating vision. To Peter, John, James, Andrew, all the apostles, He gives knowledge, wisdom, and authority. And to Mary, He gives a sinless start. What gifts has He given you so that you might complete His work? 

Paul writes to the Church in Ephesus, assuring them that he is absolutely confident that they have received their gifts from God and that they have the will and fervor necessary to use those gifts in God's service. When he writes his letter to the Ephesians, Paul is a prisoner of the Roman Empire and from his prison cell he preaches the gospel of freedom in Christ. He shouts out God's Word across the known world. Amos, a sheep-herder and dresser of sycamores, is sent by God to prophesy to Israel. Angrily confronted by the priest, Amaziah, and ordered to leave the temple, Amos says, “I was sent by God to speak His word.” And Jesus, calling the Twelve together, sends his friends into the world, giving them authority to command unclean spirits, to preach and to teach. A prisoner, a sheep-herder, a tax-collector, a handful of fishermen, a doctor, and a few ambitious corporate climbers—all chosen, all taught, all sent to do one thing: speak the Living Word of God in spirit and in truth so that the heirs of the Father might know that their inheritance is at hand. Not one of these apostles or prophets goes willingly. Not one goes without apprehension. Not one of them leaves to do God's will without believing that he is unprepared, unworthy. But they go b/c they trust that God prepares them and makes them worthy to bring His will to completion. 

As baptized men and women, we have already accepted the call from God to be His apostles, to be those who go out and preach His gospel in word and deed. As the Body of Christ together in this building, we are here to say “Amen, so be it” to God's charge that we become Christs where we are. And though we may believe ourselves unprepared and unworthy, we are nonetheless vowed to do exactly that. In his letter to the Ephesians, Paul takes the time to describe to his brothers and sisters the origin and flowering of their work as heirs to the kingdom. His detailed account of their creation in love and their recreation in Christ's sacrifice is not just pretty theological rhetoric. His goal is to open their eyes and ears to the truth of their identity as ones who have been picked out, selected to do the job God has given them to do. Do you feel unprepared? Who doesn't? Nonetheless, you are a daughter of the Father, an heir. Are you unworthy? Who isn't? Nonetheless, you are a son of the Father, an heir. Are you a prisoner? A shepherd? A fisherman? Probably not. Are we without tools? Training? Experience? Maybe. Nonetheless, we are sent. The only important question now is: will we go? Or will we wrack our brains to invent that one thousand and second excuse to leave God's gifts untouched and go on with the tedious business of just another day? Or maybe, we are willing to pick up His gifts and do His will there's something or someone stopping us. Amos is threatened by a priest who invokes both divine and worldly power. Paul is threatened by imperial Rome. The apostles are threatened by temple, empire, and the rulers of this world—priests, soldiers, and demons. Though threatened from every direction by every force available, Amos, Paul, and the apostles go out anyway and do what their Father has commanded them to do. 

Who or what is stopping you? The government? Your spouse? The kids? Your job? If so, listen again to Paul, the prisoner of Rome: “In [Christ] we were. . .chosen, destined. . .so that we might exist for the praise of his glory...In [Christ] you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, [you also] were sealed with the promised holy Spirit, which is the first installment of our inheritance. . .” What worldly power can un-choose you? What relationship do you enjoy that trumps your inheritance as a child of the Father? What deficiency in training, moral purity, motivation, or intelligence can defeat the promise of your baptism? “In accord with the riches of his grace that he lavished upon us,” we are free from every deficiency that limits us, holds us back, or fights to defeat us. His grace, His gifts are lavished upon us and in harmony with these gifts we are forgiven our transgressions and sent out as apostles to give testimony to the freedom we enjoy as God's possessions. So, if we are timid or lax or afraid of doing what we have already promised to do, then it is more than past time to ask for strength, determination, and courage. There's work to be done, God's work. And when we do this work with the Holy Spirit, we are more than merely capable; we are made worthy, fit, and thoroughly prepared. In truth, we are truly blessed. 

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