17 January 2007

Bottomline Holiness

St Anthony, abbot: Ephesians 6.10-13, 18; Matthew 19.16-26
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

PODCAST!

We’ve all heard the story about the bored student sitting in class, wanting nothing more than to get out in the sunshine and run. The teacher drones on and on and on and finally the bored student—in total exasperation—asks the bottom-line question that clears through all the distraction and clutter of learning. In Adultese the question is: Is this going to be on the test? Translated into Teenagerese the question is: I'd rather stick a hot poker in my eye and spend eternity screaming into the abyss than sit here for another second listening to you drone on about stupid stuff I don't need to know anyway so just tell me what's going to be on the test so I write it down and memorize it and please stop torturing me with what if's could be's maybe's and you really have to think about that's and just give me the facts so I can give them back to you on the stupid test and for pity's sake get to the point and let us go! Now, I don’t know about you, but I never said such a thing in class. I was and am a school geek. But we all know the sentiment: get to the point, tell us what we need to know, and move on.

The RYM in Matthew’s gospel is in a hurry. He asks Jesus, “What good must I do to gain eternal life?” Jesus answers with what seems like an annoying rhetorical question about who is good and then gives the guy his bottom-line answer. Jesus says, “If you wish to enter into life, keep the commandments.” The RYM asks the teenager question: “Which ones?” Whadda mean, “Which ones?!” Translated into Teenagerese this question is something like: Ok stop with the philosophical muttering and weird religious speculation and just give me the formula, the prayer, the sacrifice, or the whatever it is that gets me into heaven because I'm a bottomline kinda guy and your cryptic zen puzzles are annoying me and making me think and I just wanna know how not to go to hell so please Jesus tell me what's going to be on the Test at the End so I can spit it back up and get my eternal A+. Jesus, being a good teacher, tells him which of the commandments he must observe and the RYM says (in effect), “Been there, done those. What else?” Jesus, ever the one for surprise and difficult demands says, (in effect), “Sell all of your stuff, give the money to the poor, then come, follow me. This is just how you start on your perfection.”

Not a good answer for the RYM b/c, well, he’s rich and young after all. So he goes away sad. And then Jesus tells his disciples that it is hard for one who is rich to enter the kingdom of God. Why? Probably b/c riches incline one to cling to them, making it difficult to follow Christ in a life of poverty. It’s not the having that’s the problem; it’s the clinging. Remember: you become what you worship. Cling to temporary things and you become a temporary thing. Easily bought and sold, easily lost. Cling to Christ and his work and you become Christ to do his work.

The temptation, of course, is the path of least resistance. Just tell me, Father, what I need to do! Bottom-line it for me, padre! The truth is: holiness is work, hard work and there are no shortcuts. I could tell you to throw on scapular or pray a novena or sing a litany to St. Jude and all of those would be fruitful. But none of them will substitute for following Christ in his work—healing, feeding, clothing, visiting those in need, those who need our help and want our company. There’s no magic spell to holiness, no Instant Win scratch-off card that guarantees you heaven. If you want to be perfect, unclench your heart, move your feet on Christ’s way, lift your hands in prayer, attach yourself to nothing temporary, rather, give yourself to eternity. And listen again to Jesus: “Give what you have to poor, come, follow me.”

14 January 2007

Water to wine, Life to living

2nd Sunday OT: Isa 62.1-5; 1 Cor 12.4-11; John 2.1-11
Fr. Philip N. Powell, OP
St. Paul’s Hospital, Dallas, TX

PODCAST!

To each of us is given a manifestation, an expression of the Spirit—given to each so that each might be of service to all. Different gifts, same Spirit. Different graces, same Spirit. Different workings for God’s glory, same Spirit in the work. The Spirit diffuses His gifts among us like a rich perfume carries through the air, touching one soul and moving to the next, settling into the life and work of this one, unsettling the comfort and security of that one; the Spirit shakes the firm, calms the anxious, bolsters the weak, tests the strong, brings peace to the violated and justice to unjust. Each of us and all of us are given a way to manifest the Spirit of the Lord; all of us and each of us is given a gift that expresses the love of the Father for the Son and the Son for the Father, a gift that expresses their love to you, to us so that we can then show those we love, those we work with and play with and live with, so that we can show them that they too can, if they will, they too can be gifted by God, graced in the Spirit, and that they can make their lives a benefit to others for God’s greater glory.

Have you forgotten your gift? Maybe I should ask first: what is your gift? How has God graced you? How are you an expression of the Spirit’s wisdom? If you can’t answer this, allow St. Paul to help. Have you been given trust in the Lord? A faith in His promises and power? An ability to heal the sick, the anxious, the lost? Have you been given the will to do great works in His name? Wealth to fund charity? Health to spend your life telling those who have not hear the Good News the Good News? Can you see and hear the signs of the times, know where we have gone wrong, and teach us the Way of the Lamb? Do you have the courage—the strength of your redeemed heart—to stand up and say, “This is the Way!” Can you see and hear the movement of the Spirit? Can you distinguish between what the Lord has calls us to do and the Devil tempts us to do? Are you graced with the ability to discern that which will kill our souls and that which will nourish us? Can you speak to us so that we understand, witness to us so that the wisdom of the Spirit makes sense to us, is useful to us, and gives us what we need to be better children of the Father? Who are you in Christ? What do you know that we need to know? What can you do that the rest of us can’t? Your gift from God is your gift to us.

Think! What is your gift? How has God graced you? How are you an expression of the Spirit’s wisdom? Have you forgotten your gift? Do you ignore or reject what God has given you to share? How can we proclaim the marvelous deeds of God; praise Him for His abundance; rejoice in His treasure if you hide, if you shrink from your inheritance? Think! What do you need from us? What gifts do we have, what graces have we received that you need? You see, none of this—this biblical journey, this history of healing in Christ, this struggle towards holiness—none of this makes any sense at all if we don’t do it together, if we don’t do it for another. One faith, one baptism, one Lord. But countless gifts! Infinite graces. Like stars in a desert sky. Like drops of wine at a wedding.

Mary says to Jesus at Cana, “They have no wine.” They do not have what they need to celebrate God’s blessing at this wedding. They do not have what they need to make this religious ritual into a righteous party! Jesus answers to his mother, “My hour has not yet come.” It is not yet time for me to reveal myself as the one sent to unlock the treasury of God’s grace. It is not yet time for me to preach the Good News, to teach the truth of the Way. You can almost see Mary pausing to consider this, waiting for just a moment before she says to the servants, “Do whatever he tells you.” Jesus decides that this IS the hour to reveal his ministry and mission and he tells the servants to bring him six jars of water. The water becomes wine. That which gives us life becomes that which makes life a celebration. That which brings us into the Body of Christ at baptism becomes that which will feed us as his blood after he leaves us.

Jesus reveals his glory in this miracle and in so doing reveals the beginning and the end of his public ministry. He graces the wedding guests with the gift of fine wine as he graces us with the gift of his saving blood. We are washed clean and welcomed in with water. And we are kept clean by his blood and well-fed with the food of his heavenly banquet. The disciples begin to believe not b/c Jesus has shown them some magic trick, some sort of Houdini illusion that wows the great unwashed. They begin to believe him b/c they see what he intended them to see: his Father’s generosity, his Father’s abundance, and the wisdom of the Spirit that reveals to them the course of their calling—to follow Christ, to teach and preach what he teaches and preaches, to follow him to the cross and their deaths as faithful witnesses to his gospel. Magic tricks cannot move us to martyrdom. Illusions cannot feed us through trial and suffering. The disciples believed and we believe b/c Jesus revealed his glory—showed them and us the majesty and power and bright-mercy of his Father. His gift to them and to us is eternal life and every gift we need between now and his coming again, every gift we need to perfect—to sharpen, hone, to polish—those graces the Spirit blesses us with right now.

Have you forgotten your gift? What is the Spirit’s grace for you? What lies or stands or crawls between you and your inheritance? Do you will not to hear the Good News? Do you refuse his love out of fear, hatred, panic, desperation? Willful ignorance is disobedience—simply saying NO to the Word, refusing to listen. If you will not be the Spirit’s tool, God’s instrument of mercy and love, then what will you be? Will you serve Self and worship the mirror? Will you feed hatred and bile and grow bloated on vengeance and anger? You become the idols you worship. Blind, deaf, mute, lame, leprous, gushing blood, demon possessed, dead…forever.

With Christ, we are no longer called Forsaken or Desolate. We are no longer counted among the lost, those shadows of souls that haunt the graves of their lives. We are no longer without names, without crowns, without a nation or tribe. We are Children of the Most High, crowned a royal priesthood for the sacrifice of praise and thanksgiving; and we are nation of gifted prophets, graced apostles and witnesses to the transforming power of the Body and Blood of Christ. His gift to you is eternal life. Your life now belongs to Christ. Live it as Jesus lived his among us; live it as a daily offering, a hourly oblation to God. We are espoused to the Bridegroom and our God rejoices in us. Let Him turn Mere Living into a jubilant celebration. You are His Delight! Delight Him in return by being His gift to others. Announce his saving works among all peoples and proclaim his marvelous deeds!

12 January 2007

To be healed is to be obedient

1st Week OT(F): Hebrews 4.1-5, 11 and Mark 2.1-12
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

PODCAST!

The source of our sickness is disobedience. What ails us, what dis-eases us, what stirs our peace and hacks at our trusting foundation is our failure to listen, to attend to the Word, to receive and collect in the Good News—all of the Good News not just the safe, cheery bits—all of the teachings of Christ, to bring them in, tend to them, and harvest their powerful fruit for our holiness, our witness, and our mission. Without the food of the Word made flesh, the truth of the faith, we are left to starve on a junk food diet of wishful thinking, emotive fantasy, destructive curiosity, and, finally, religious disobedience—an adolescent tantrum of the heart and mind that rebels against truth b/c knowing the truth is a step toward being freed from the slavery of sin, a step toward being made a slave to Christ. To be healed is to hear the Word spoken to your disobedience—to hear him and listen!

From Hebrews we read: “…we have received the Good News just as our ancestors did.” We have heard the same message, heard the same covenant, received the same law as did those who came before us in faith, “but the word that they heard did not profit them, for they were not united in faith with those who listened.” To be “united in faith with those who listened” is precisely what we mean when we use the word Tradition to point to some teaching that defines us as Catholics. We are able to stand here in Irving, TX in 2007 and reach back 100, 500, 1,000, 2,000 years and lay our hands on an ancient wisdom—not just information or knowledge, not just data and figures—but true wisdom, faithfully lived, sometimes messy, sometimes difficult, but always humane, always a record of honest struggle, a record of hard won holiness in spite of mistakes, in spite of error and sin and the heart’s failure. Our Tradition—Christ’s teachings—held in his Body, the Church, our Tradition is the record of our faith-family’s obedience. Everything we are and everything we have as Catholics is what they heard and it is what we are hearing even now.

We are united in faith with those who listened.

Yesterday our preacher was a leper. Today he is a man paralyzed. Lowered through the roof of the house where Jesus is teaching, the man is healed b/c he listens to the Word spoken to him. Not just hears but listens—takes in, welcomes in the Word. Hears and obeys. And notice too that Jesus saw the faith of those who brought the man to him. The man is brought to Christ by a crowd of saints, a crowd of those who listened. And it is their faith, the trust of the communion that moves Jesus to speak his healing Word.

Jesus, demonstrating to the scribes his authority as Lord, begins this healing miracle by saying to the paralytic, “I say to you…” You. Just you. Attend to my voice, hear my words, and obey. Listen. “I say to you, rise, pick up your mat, and go home.” He hears and obeys—healed by a compelling Word of mercy, the Word who forgives his sins and brings him to faith, making him one of those who listened.

In your dis-ease, your paralysis, to whom do you listen? What word do your obey? You have (freely given) God’s revelation of Himself in scripture, in the magisterial interpretation of the tradition, in creation, and finally and uniquely in Jesus Christ. Who God is to us and for us is right there. What you need loosed can be loosed. What you need bound can be bound. Just listen: Child, your sins are forgiven!

11 January 2007

Stony face = Stony heart?

1st Week OT (Th): Hebrews 3.7-14 and Mark 1.40-45
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

Podcast

The hardened, unfaithful heart forsakes the living God. What does this mean? What is a hard heart? What is an unfaithful heart? Unlike leprosy, the hard, unfaithful heart is not a medical disease, not a physical condition; it is a spiritual malady, an injury to the covenant between child and the Father, a wreck made of one’s most loving kinship, one’s most desirous bond. An hardened heart cannot beat; a stone pumps no blood. Lifeless, rock-dead, a rigorous heart resists the pliant Spirit, repels the ointments of mercy and love, and fossilizes, grows moss and becomes the cold, moist home of worms and chittering beetles. In less colorful language, brothers and sisters, a hardened heart is deaf to God’s Word, mute to His witness, blind to His wondrous deeds, and numb to the fire of His love.

A stony heart can be made flesh again. How? “A leper came to him and kneeling down begged him and said, ‘If you wish, you can make me clean.’” Jesus, moved with compassion, stretched out his hand to the man and said, “I do will it. Be made clean.” Jesus wills that we be made clean. He wills that we be perfected, that we have bold, fleshy hearts pumping blood and Spirit, surging his Father’s love through the Body, pounding into the skeleton and tissue and sinew of his Church the truth of His power, the life of His Way, the health and wealth of His law seared into the muscle of our lively hearts. Be made clean.

And leap and laugh, rejoice and praise God and please, please, please: Look and sound healed! What does your scowl witness to? What does your gritted and grim frown say about the power of God to heal? How do we know that your heart is free when your face is trapped in a penitential grimace? When your words are sour and fuming? When your deeds are selfish and disobedient? The refusal of the Christian to be joyful at his/her redemption is a sacrilege, a willful failure to make one’s life a living sacrifice of praise and thanksgiving. The Holy Spirit says, “Harden not your hearts in rebellion against my ways.” There is no rest for us there. There is no solace in resistance to the purifying fire of love. And there is no gain for the child of God in refusing to shine out His love, in failing to make one’s every breath, every move, every thought an act of thanksgiving for His mercy. I’m not saying you have to be a grinning idiot to be a good Christian. I am saying that your face, your countenance, your demeanor is a powerful witness to others. What are you saying about God’s presence in your life when you stand perfectly still, perfectly silent? Does a hardened, unfaithful face give voice to a hardened, unfaithful heart?

The healed leper is our saint to imitate! Without shame or hesitation, he begs Jesus’ mercy. He asks to be healed. He is made clean by Christ’s compassion. And what? He mopes around frowning? No! He “immediately publicizes the matter,” spreading abroad his healing at Jesus’ hand. In fact, his witness is so powerful that our poor Savior is forced to flee into the deserted places b/c “people kept coming to him from everywhere.” Driving Jesus into the desert! Now that’s good preaching!

Do not rebel against God’s joy. Do not resist His purifying love. Do not thank Him for His mercy with a penitential grimace. Instead: rejoice! be glad! welcome His passion for us! receive His love, and thank Him by looking like you’ve been redeemed, by acting like you’ve been saved from the fiery pit. Can people point at you and say, “He/she is a friend of Christ”? If not, harden not your hearts and beg for Christ’s cleansing touch.

10 January 2007

Two brief reviews

I received two books in the mail recently from Doubleday...both by NCR(eporter)'s John Allen, Jr.

All the Pope's Men

The Rise of Benedict XVI

I will recommend both as good introductions to difficult subjects: the workings of the Vatican Curia and how God's Rottweiler became Pope Benedict XVI.

Let me say now: I have no love for the NCR. IMHO, it's a rag. And it stands for almost everything horribly gone wrong in the post-VC2 Church. Now, having said that, let me say this--we have a saying in Mississippi about those we don't particularly like. We say, "I wouldn't p*** on him if he was on fire." (You have to imagine the accent!). This was my feeling about John Allen up until just recently. His positive response to the negative criticism of his Ratzinger biography added a huge amount of credibility to his side of the scale for me. So, when I opened the box and found these two books, I didn't immediately bless them with holy water and chunk them in File 13.

All the Pope's Men is the more interesting of the two. The chapter titled "Vatican Theology" is the worth the price of the book. The chapter on the sexual abuse scandals is also quite good. He has two sections outlining the problems the church in Rome has understanding the church in America and vice-versa. The chapter also includes a handy chronology of events for those keeping track. I was very impressed with the section on proposed reforms. Allen manages to fairly navigate this mind field. He reminds us that the great Dominican, Yves Congar, wrote of Church reform: "The great law of a Catholic reformism will be to begin with a return to the principles of Catholicism"(309). Allen adds by way of commentary: "Authentic reform always stresses the need to sentire cum ecclesia--'to think with the Church.' It is a project to be carried out in cooperation with the pastors of the Church, never in struggle against them"(309). Amen, brother!

The Rise of Benedict XVI doesn't entirely avoid the predictable American political descriptive categories that we've come to expect from the MSM when they talk about the Church. Typically, the newly elected Holy Father is seen as a president or a prime minister who is being swept into office with a mandate for change and eager to kick butt and take names of his political enemies. Allen manages to avoid the worst examples of this oversimplification. He still indulges a bit in the media habit of presenting liberal reformers as "progressive" (and therefore "good") and curial officials as "reactionary" or "conservative" (and therefore "bad"). You can come away from this book thinking that the Roman Church teeters on a razor's edge of root and branch revolution but for the unfortunate election of a pious German scholar to the Chair of Peter. Allen's sense of fairness prevents him from being taken in too deeply by these silly, lefty propaganda sound-bites. I was very disappointed in the last chapter of the book. Allen predicts a few areas that will be challenging to the Holy Father. He predicts that B16 will be troubled by the likes of the CTSA and its habitual dissident nagging. And that he will be worried silly by the slowly growing extinct "progressive Catholic women" (a.k.a., "feminist nuns"). Naw, I doubt it.

25 December 2006

Be Yourselves the Word Made Flesh

The Nativity of the Lord 2006: Isa 52.7-10; Heb 1.1-6; John 1.1-18
Fr. Philip N. Powell, OP
Church of the Incarnation

PODCAST!

The Word speaks and everything is. The Word names everything that is “Very Good.” On stones, the Word etches wisdom and truth and promises His human creatures abundant blessings, strength, prosperity, and children like the stars. Wild men wander out of the desert to speak the Word again and again to bring back to memory and mind promises made and received, vows of obedience and fidelity, a covenant of identity, power, singular divinity. The Word of the Law and the Prophets recites for us a litany of loving deeds—miraculous acts of mercy, rescue, healing—deeds done for us, and repeats with near-chant solemnity His promises of salvation, fidelity, holiness, belonging, love, peace, fruitfulness, and friendship. The Words calls. Whispers. Bellows. Pleads. Bargains. Threatens. Cries. The Word came to what was his own, but his people did not accept Him. And so, the Word became flesh and made His dwelling among us, and we saw—finally!—His glory.

What have we heard of this Word? What have we seen? We hear the cry to repentance and holiness, the cry for justice and peace. We hear the promises of eternal healing and glory. We see the reparation of disease and injury, the repair of sin’s ruin among us. We see the blessings of God’s hand in our lives, the abundant flood of riches—for some: health, wealth, education, children, loving family, a perfecting vocation; for others: gifts of intelligence, influence, generosity, strength to persevere, patience, peace; and still others: gifts of music, speech, art, wisdom, counsel, true holiness and insight. We hear the rustling Word moving in hearts spacious with joy, emptied of anxiety and fatigue, and the whispered invitation is clarion-clear: become my children! I became a Child among you so that you might become my children.

The Word became flesh and made His dwelling among us, and we see His glory. The Nativity of the Lord celebrates a unique event in human history, a miraculous intervention in space and time—Bethlehem some 748 years after the building of Rome: the Incarnation of the Second Person of the Blessed Trinity, the Son takes on human flesh—one person, two natures: human and divine. The Word at creation, the Word of the lawful stones and the prophets, the Word of the whirlwind, the pillars of fire and dust, the Word of destruction, and the Word spoken to Mary, our Mother; this Word, the Son of God, becomes the Son of Man and lives here among us. The Christ Child has arrived. Infant Grace, Infant Mercy is here. We see and hear his glory as the Father’s only Son, full of grace and truth and ready to fulfill for us His promise of salvation!

Are we ready to hear this promise? Ready to reach and grasp the covenant that will save us? Our history with God has not been an exemplary story of careful attention and compliance! As a race we have been willfully ignorant, prideful, disdainful of being taught, and violent with God’s prophets. And we have been sacrificially generous, gracious, truly humble, and welcoming to the stranger and the outcast. It is this spark of charity, this flicker of holy light in our history that speaks to our readiness for the promises of God. A readiness, by the way, that is fundamentally a readiness to love and a readiness made ready only b/c God loved us first!

If you will stand to receive the promises of God in His Son’s birth among us as Man, you will stand ready to receive the promise of your own godliness, that is, you will stand ready to become God with God. Our salvation is no mere rescue mission, no simple matter of healing the God-Man rift. The purpose of the Incarnation is our divinization. God became Man so that we might become God. The purpose of the Incarnation is our transformation into the Christ Child, our transformation into the Anointed One for the mission of preaching the Gospel to the world. If the Son became flesh to reveal the Father, then flesh, once healed, is revelatory of divinity, that is, made ready to show out Christ. The Son did become flesh to reveal the Father. Your flesh is healed in baptism—freed from sin, no longer bound to disobedience and angst. Therefore, you, O Healed Flesh!, you reveal the Father!

If you think your job as a Catholic is to show up here for Mass, drop a check in the plate, and shake Father’s hand on the way out…stop right there and consider what you do here this morning: you will come forward and eat the flesh of Christ, drink the blood of Christ and you will pledge to go out into the world as Christ to be Christ for everyone you meet! Christmas, the Mass of Christ’s Birth, is most certainly a celebration of our Lord’s nativity, but it is also a celebration of our birth as Christs for his mission of grace and truth. You see, this Mass can’t be just a matter of remembering some ancient event, some legend or myth; it can’t be about simply calling to mind again a pleasant childhood story of barn animals, shepherds, and a little drummer boy! This Mass is your Nativity. You are born as Christ b/c Christ took on flesh in birth. Your flesh. You hands. Your feet and tongue and eyes and ears. Your gifts for his mission. From his fullness we have received grace upon grace, gift upon gift, goodness upon goodness, a beautiful completion and a stunning perfection polished for loving everything into eternal life.

The Word made flesh is Love made with bone and blood, mercy given stature and weight. We celebrate a singular event this morning, a one-time grace in history—the sending of the Son among us as Man. We also celebrate a daily event, an hourly grace: our own persistent transformation into Christ, our magnificent fight to be born as Christ, to see and hear His Word rustling in our hearts—a determined murmur or a dramatic call or a silent pause—to see and hear His Word occupying the tabernacle of our one desire: to be filled, satisfied with His presence; all our longing for love and peace, given freely; hunger assuaged, thirst slaked, gnawing need emptied; to breath His glory and to be free. Our one desire: to be free as His slaves.

And the Word became flesh and made His dwelling among us and we see His glory! The Christ Child is here. Infant Grace, Infant Mercy is among us. Full of grace and truth He is here. History bends to account for this miracle of giving, this wonder of the Father’s gift of His only Son to us. Make your lives wonders around which history must bend; miracles around which all the stories we will ever tell must flow. With Christ, be the true light which enlightens the world. Go out and be yourselves the Word made flesh.

24 December 2006

On Havin' Your Needs Met in Church

While home for Christmas I saw a public service announcement for a local TV's stations website. There were several of these through the morning, each highlighting a different section of the site. The one that caught my attention was the PSA about the site's "Faith & Traditions" page. The pitchman, a local Methodist minister, gave a ferverino about the search for meaning and the necessity of being "open to the spirit" in this search. He then went on to mouth what I took to be the site's slogan, "Find a place of worship that meets your needs." This, I thought, is exactly the problem. How do most of the people listening to this PSA determine their spiritual needs? My own experience as a Wandering Eclectic Spiritual Seeker tells me that this really means, "Find a place where nothing is demanded of you, everything is given to you, and anything you desire is affirmed as a natural right." How would this PSA sound to your average American if this milksap had said, "Find a place of worship that teaches the truth of the Gospel"? No doubt we would hear the agonized wails of indignant offense echoing across the golden plains. Why? Because that simple sentence defies the current program of religious indifferentism that is plaguing the American church...and I mean all believing Christians here not just Catholics! The idea is to level all claims to religious truth to a common denominator of something like "transcendental affect," or "feelings about something Bigger Than Me" and then make the claim that this Something is the same for everyone. Apparent differences are only superficial. And the truly enlightened will ignore these differences as bothersome to the Grand Project of Uncritical Tolerance. Now, do we need to tolerate different religions? You better believe it. Does "tolerate other religions" mean "all religious are basically the same"? Nope. Not even close. Don't be fooled by appeals to tolerance. Everyone wants to be tolerant. But "being tolerant" does not mean "being uncritical." We can live with religious difference and not hold that those who differ from us religiously are essentially identical in religious belief. My own family is a perfect example of this. My parents are born and bred Baptist and Methodist. I am the only Catholic in my family. My best friends are various forms of Unitarian-Wiccan-Socialist-Technologists. Don't ask. I love my family and my friends, but it is simply not required of me or them that we sacrifice one iota of our "faiths" in order to sit down and enjoy each other. So, when some milksap Catholic DRE or theologian or preacher or priest tells you that we have to "rethink" the notion of truth in order to include obviously contradictory claims about the truth, offer him/her an all expense paid vacation to some remote island...just long enough for the bishop to hire a believing Christian--yes, a Partisan Catholic!--to take their place.

20 December 2006

Getting pregnant

Advent Dec 20: Isa 7.10-14 and Luke 1.26-38
Fr. Philip N. Powell, OP
St. Albert the Great Priory, Irving, TX

PODCAST!

If you have ever prayed for a sign, you know the agony that comes with waiting. There, in a moment of desperate need, you reach out to God, ask for some glimmer of direction, some flicker of guidance and there you sit, tittering right on the sharp edge of panic waiting for something, some indication, some signal or notice and growing more and more anxious, wondering if this or that noise, this or that pattern of birds or leaves or clouds were random or did you hear a word in the racket or read a word spelled out in feathers or branches or vapor, hoping that maybe just maybe there is some slight nod to your tangled knot in a kind word from a neighbor or is she an angel announcing the glory of the Lord, handing you that sealed envelope, that precious celestial telegram with large, curly-que letters, written, obviously, by the hand of God Himself, reading, “Here is my will for you…” and now you have to think the whole thing is a circus, a comedy of divine errors b/c God’s will for you is not what you expected, not what you had hoped; the signal is garbled or maybe the ink of the heavenly printer smeared and the message is now lost to the will of chance, gambled away, sadly (of course!) in a bet against what God wants for you, will have from you and your sign is empty of meaning b/c you can’t read or won’t read the billboard of the Father’s Will that flashes bright red and orange all day, everyday, right in front of your face, blaring too in sonorous notes of cool memory, imagination, and prayer: “The Lord is with you. Do not be afraid. You are favored by God. You carry Jesus like an ark. The Holy Spirit has come upon you, therefore, the Word you carry is the Son of God. Since nothing is impossible for God: carry His Word, let him grow in you, and then bring him out for the world to honor as its Savior. His sign to you is your pregnant faith, your expectant trust in His promises. That you hope for a sign of His will for you is your sign of His will for you. Otherwise, why do you wait?” So, rather than ask, where is my sign from God?; ask, where is my trust that His will will be done for my greatest good? If you will be God’s servant, pray: “May it be done to me according to His word!”

18 December 2006

Trusting a person not a process

Advent (December 18): Jeremiah 23.5-8 and Matthew 1.18-25
Fr. Philip N. Powell, OP
St. Albert the Great Priory

PODCAST!

The way that we go about trusting God is very different from the way our pagan neighbors go about trusting nature. For one thing we trust a person, Jesus Christ, and we trust his promises to us. Those who embrace all manner of secular or neo-pagan or merely materialistic spiritualities trust…what?...patterns of material behavior or repeatable lab tests or cycles of the stars and moon in their seasons? Surely you can see the sense in their ways? What is more convincing than the evidence of your eyes and eyes? Just look! And you will see that fall turns to winter turns to spring turns to summer and so on. Injections of medicines cure diseases. We’ve been to the moon using our observations of the stars and our gravitational math and thrust. But is it proper to say that we “trust” these? Do we invest hope in mathematics, medicines, astronomy? Do we trust things in themselves? Or do we just expect them to work as advertised? And then put our frustrations with failure on those who urged us to hope in things?

Emmanuel! God is with us! That’s faith. That’s trust. To hold that God is here with us, present with us and for us is trust. This means that we will pray and offer sacrifice because we are faithful people, trusting people, believing that the Lord has come and is coming. He is with us and coming again. Mary gave birth to him once under a star and now all of history and all of faith and prayer and honor and need pulls him to us, loving him into our lives moment by moment, growing his hands and feet and gospel tongue, giving him a voice that speaks Chinese, English, Spanish, Latin, Malay, Russian, Greek, Swahili, Aramaic, Navajo, and all the DOS codes! He will square dance, sing, play all instruments, excel at every X-Box game, read good poetry, romp around in the sandbox, drink good bourbon, love bread pudding and his mama; he will preach and teach and heal; and he will break us…again.

He will break us by demanding from us what he demanded from us before—Hear me, do as I say, I am Emmanuel, God with You, take up your cross, follow me, drink of my cup, be a slave who follows his master to his end. But do not fear: I am with you.

Jesus comes to us in Bethlehem under a star. Unrolling behind him are the books of the prophets. They bear his footprints. He rode those prophecies in Mary’s womb, treading each line, each syllable, reading every detail and knowing every time he did, he was reading his biography. From before Creation, the Son stood with the Father and knew. Emmanuel. God is with us. He is with us in our creation. In our re-creation. He is with us in our falling and in our getting back up. Jesus comes to us in Irving under another star. And out behind him are the books of the prophets, the witness of the apostles, the blood of the martyrs, our own words, deeds—spoken and left unspoken, done and undone.

Joseph believes b/c an angel comes to him in a dream. Why do we believe? Why do we trust this person, Jesus Christ? We are made to need God. We are made to love and to be loved. Joseph almost did the right thing by divorcing Mary. Then God called on him to do the Gospel Thing and love her instead. God soothed Joseph’s fear and said, in effect, I am with you. You have a mission, Joseph—care for Mary and your son, name him Jesus. This Joseph does and we honor him as Christ’s father.

The way that we go about trusting God is very different from the way our pagan neighbors go about trusting nature. We trust the person, Jesus Christ. We are made to love and when God is with us, we love perfectly. Trust will not move a cynical tongue. So, speak the Word today: Our Lord has come! And he is coming soon! Prepare the way of the Lord…

17 December 2006

Firm and Patient or Mushy and Impatient?

3rd Sun of Advent: Isa 35.1-6, 10; James 5.7-10; Matt 11.2-11
Fr. Philip N. Powell, OP
St. Paul’s Hospital, Dallas, TX

[NB. I wrote this homily using the readings for Advent Year A. I don't know why. Duh.]

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Delta nights in December are always cold. We drive back home from our grandparents’ home on Christmas Eve. My little brother, Andy, and I would play Find Rudolph. We crane our necks backwards looking up through the Pontiac’s back window, pointing at every blinking red light and shouting out, “There’s Santa! I see him!” And I remember either mom or dad saying something like, “Naw, that’s not him. He’s going in the wrong direction” or “No, his sleigh is bigger than that.” Rather than discourage us, this sure bit of detail made our hearts firm in the certainty that Santa was coming. There was no doubt b/c he made an appearance every year w/o fail. The promise of his advent was never broken.

Clockwork. Tides. Sunrise and set. Seasons. Promises. Advent. Make your hearts firm and wait for the coming of the Lord! The Spirit of the Lord is upon us! Be patient and go tell everyone what you hear and see…

Even though he had met Jesus in the womb—both of them in the womb!—John the Baptist sends his disciples to ask Jesus this question: “Are you the one who is to come, or should we look for another?” Jesus, never one to shrink from a chance to witness to his Father’s power and might, preaches. He says, Go and witness to John what you have heard and seen. Go tell him that the blind see. The lame walk. The lepers are made clean. The dead are raised. And the poor have been told the Good News of God’s mercy. Is this an answer to the question? Jesus doesn’t say “Yes, I am he” or “No, keep on looking.” He says instead, Be a witness to what I have said and done. Testify to my words and deeds, proclaiming to my herald John all those things that confirm my anointing as the Promised One of God. Jesus charges John’s disciple with the mission of evangelizing John himself! The Herald, the One Who Comes Before needs to hear and see what the witnesses of Christ have heard and seen.

The testimony of a firm and patient heart given under the Spirit outruns the crowd-pleasing drama of a prophetic message every time. John knew who Jesus was. But he needed a witness. He needed evidence from just one heart and mind turned to Christ by Christ; a heart and mind expectant, poised on the edge of inviting grace, ready to fall freely, without clutching law, binding custom. John is everyone who must told, must be shown what Christ has done, is doing, and will do.

Therefore, make your hearts firm and wait for the coming of the Lord! The Spirit of the Lord is upon us! Be patient and go tell everyone what you hear and see…

What is the difference between a firm heart and mushy heart? A firm heart draws its power from the undeniable presence of the Most High. A mushy heart squeamishly borrows its meager pulse from ideas or emotions about the Most High. A firm heart loudly, proudly pumps the blood of holiness to every extremity. A mushy heart conserves its blood for the small work of mere piety done in fear. The biggest difference: a firm heart will draw other firm hearts, other muscular believers who put Christ at the center of their lives, who dream and work, sleep and play, grow and fall and get up again with the name of Jesus on their lips. A mushy heart attracts rot, decline, debauchery, false witness, rebellion, vanity; a mushy heart attracts and feeds smug, self-righteous dissent.

Wait, firm hearts, be patient! After all, what did you come to see? To hear? Did you come here to have your ears tickled and your eyes dazzled? Should we all stand and sway like limp reeds in the wind, pushed and pulled by every sweep of the clouds across the religious grasses; or, should we all get on the floor this morning moaning, lifted and felled by every weight or care or featherlight hurt?

When your heart is mushy and impatient where does it take you? Resentment? Fury? Violence? Self-indulgence? Blaming others? Paranoia? Sometimes I believe we worship in a Church that lifts up and coddles our basest wants, our most fickle flights of imagination and fantasy. We want maximum results for minimum effort, the grandest product for the most meager labor. We want the barest possible spirituality, the thinnest skin and bones of a way to heaven and we want nothing to block our choices, no one to count our sabotage of the faith in our disobedience. Make it light and airy, Father, basic, sugar-dipped, honey-spoken, and cheap. Mushy hearts revel in bleeding out pabulum, oozing out 100% nutrition-free jabber.

When your heart is firm and patient where does it take you? Gratitude? Trust? Peacefulness? Generosity? Responsibility? Full maturity in Christ? The Church is the Body of Christ ready for war against the flesh of this world—not our bodies, mind you! But the bloody raw meat of disobedience and violence that drives this culture, that’s the flesh of this world; our bodies are temples of the Spirit!—The Church, equipped as the Body of Christ, must be ready for battle against the monsters of this culture’s failed modernist experiment. Your firm and patient hearts must battle: the all-consuming impatience of technology to improve us; the drive by science to turn our children into lab rats; the suppression of Christian free-speech and worship by dogmatic secularists; the death of the rational mind in the academy and in our public schools; the rule of relativism in political debate; and, the fear of the stranger that sometimes clutches the firmest, most patient heart…and squeezes.

What did you come to this desert to see? A prophet? More than a prophet! You came to hear and see a witness. Let the Church testify in her clockwork seasons. The telling and retelling of promises. The party of the advent of the Lord.

Prepare the way of the Lord in your heart. He will come to rest for a moment and then stir. Shake. Stomp around and push. If it is a lazy spirituality we want go to Barnes & Noble and spend $30 on a Mother Goddess Tarot Card Ouija Board and do whatever it tells you to do. Trust me: it will never tell you to do anything you don’t already lust to do. But if you want this faith, this journey, this Way and you want it now and forever, then prepare his way, make ready the mansions in your heart, the palaces of your mind—the Lord is coming, ready to heal, ready to clean, ready to lift you up. But your witness—what you have heard and seen—must be told, must be spoken. Mushy and impatient hearts grow mold, stinky fungus and shed no blood. If John the Baptist needed a witness, how much more does the world need your witness. No one is interested in your lack of perfection. Everyone is interested in your encounter with Christ! Behold, the Judge is standing before the gates. Be firm and patient. Let him hear your testimony, let him see your trust in his promise of eternal life. And let Him rewind and play again your resistance to this world of disobedient flesh and malignant spirit.

Rejoice then and go tell those who must hear the Good News of salvation: the Messiah has come! And he is coming again! The promise of His advent will not be broken.

15 December 2006

Petulance, Pretension, and Playing to the Mob

2nd Week Advent (F): Isaiah 48.17-19 and Matthew 11.16-19
Fr. Philip N. Powell, OP
Serra Club Mass, Church of the Incarnation


We demand that the Pope change the rules on the use of artificial birth control. He does and then we shout for changes in gender exclusion in marriage. The Pope allows gay marriages and we shout for women priests. The Pope allows women priests and we start protesting for gender equity in the College of Cardinals. The Pope gives us 50/50 male to female in the College and we shout for his resignation b/c he is so unresponsive to the voice of the people! Or maybe b/c he’s turned soft…

This is the reward of those who play to the crowd, hoping, in vain, that the crowd can be persuaded or lead or bought off to give its allegiance to the truth. Not likely. Jesus makes this very point this morning: “Your generation is like a bunch of kids playing in the street. You whine when we don’t dance to your favorite music and you whine when we don’t cry when you play your funeral dirges. You call John the Baptist demon possessed b/c he doesn’t eat or drink. And I come among you eating and drinking and you call me a glutton and drunkard.” Jesus is frustrated b/c he’s having to confront again and again the invincible ignorance of the crowds who clamor for glamour, that is, crowds who are following him and gathering about him who want to be see the miraculous done for their amusement. Some will believe, some will remain unbelieving, and most will tag along to see the show, perhaps hoping that something of Jesus’ healing power will pour over and travel to visit their ailments. They were there and we are here.

To what shall we compare this generation? Hyperactive rabbits? A computer with hundreds of lines running in and out? A cyborg with technology stuck in every hole? Needy children on too much sugar? We seem to climb about, swinging away, growing and eating, but left deeply hungry and thirsty in the absence of the Divine. I mean to say that God is always here with us, of course, but that his presence to us is spiritually fruitful only when we invoke His name, go get His gifts to us, and use them honorably in service to others. This generation—yours, mine, or the ones to come—best honor Christ by following his Way; forget the manipulation and craft; we can best use his grace by putting it in front of us to clear our path to Him, to open the Way, to allow His wisdom to be vindicated in us by wisdom’s good works.

The children in the market are petulant, proud, and probably a bit bored. They play their music for reaction, for reflection, or maybe just plain ole for fun. And so too the crowds. They gathered around Jesus for all sorts of reasons. Some pure. Some private. And some for simple delectation. Why do we gather around Jesus in 2006? What draws us to him? Surely he radiates power and we are always ready to vibrate at that hum. Is it his life-philosophy: personal sacrifice for public good? How about his teachings on peace or marriage or eternal life? Do we gather to be seen? To be in control, in charge? To be attention-seeking servants? How ready are you to serve w/o recognition?

Perhaps we do well to keep the words of Isaiah firmly in mind: “I, the Lord, your God, teach you what is for your good, and lead you on the way you should go.” Ministry is God’s work. You and I are the subcontractors; we’re the hired help. Apparently, we work for a glutton, a drunkard, and a friend of tax collectors and sinners. Not company we can boast about. But this is the company that will see our souls before the Throne of the Most High.

If divine wisdom is vindicated by her works, then rank foolishness is celebrated by our pretensions: “if you would hearken to my commandments, your prosperity would be like a river…”

14 December 2006

Mission One: Sin

Advent Mission One: Galatians 5.13-26
Fr. Philip N. Powell, OP
Sacred Heart Catholic Church, Alva, OK


Do we like sin? I don’t mean do we like to sin. The answer to that is obvious. I mean, do we like the idea of sin, that is, the very notion that there is a category of behavior or a set of attitudes that count as Sins. I think we might prefer “inappropriate behaviors” or “unhelpful attitudes.” These carefully morally neutral phrases allow us to wiggle around the problem of defending absolute moral standards, the problem of standing up for Right and against Wrong. The word “sin” demands our attention in a way that no other theological word does. Words like Incarnation and Redemption and Resurrection are HUGE! They are too big, too large and complex to soak into our daily routine, our hum-drum pecking about getting things done. But Sin. Well, Sin goes straight to the heart of what it means to be believers. Calling this or that act or attitude a sin immediately places the actor into an intricate web of meaning, reference, history, spirituality, and religious commitment. The act is not just inappropriate or “uncalled for” or rude—it’s a SIN!

Let me give you an example of what I mean. Let’s take a controversial subject like homosexuality. For centuries, men and women with same-sex attractions were “handled” in western culture in basically two ways: religiously or legally, that is, the idea of homosexuality was defined in religious terms (morally disordered, sodomy, sin, etc.) and in terms of the law (crime, penalty, violation). It wasn’t really until the late nineteenth century that homosexuality received both its scientific name and a whole range of scientific terms and treatments to go with it. Now we have a huge body of literature from the scientific world along with a huge body of literature from the religious world and legal world to handle same-sex attraction. None of this touches on the more recent political treatments of homosexuality. My point here is that a human act can be understood through a number of competing explanatory languages. We can understand homosexuality as a sin to be forgiven in religion, as a crime to be punished in the law, as a pathology to be cured in medicine, or as a alternative lifestyle choice to be celebrated or condemned, depending on your political proclivities.

Labeling an act or an attitude as a sin instantly places that act or attitude into a big machine, a language system that determines how we treat it. And that label, “sin,” that description requires that the act and the actor be handled according to an entirely different set of rules and guidelines. The actor is now a Sinner, and we can no longer avoid the problem of Right/Wrong, Good/Evil, Obedience/Rebellion, Virtue/Vice, and Salvation/Damnation.

As committed Christians, I would argue that we are first and foremost about our relationship with the Father through His Son in the Holy Spirit. Other humane discourses might require our allegiance momentarily, but the bottom-line for us, faithful Catholics, must be obedience to revealed truth as taught by the Church and understood within the limits of human intelligence. Thankfully, as Catholics we know that there is no fundamental conflict between faith and reason, so we are free to pay attention to other discourses w/o chucking the faith or becoming fundamentalists!

OK! Let’s get to what sin is. Here’s an excellent definition from the Catechism: “Sin is an offense against reason, truth, and the right conscience; it is a failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as ‘an utterance, a deed, or a desire contrary to the eternal law’”(n. 1846). Perfectly clear. Let’s break that down a bit and look at the pieces.

First, sin is an offense. It is a transgression or a trespass, a violation or breach. Second, it is a violation against reason, an embrace of irrationality or a welcoming of uncontrolled passion, an act without proper, rational deliberation. It is a trespass on truth, a willful lie, a distortion or knowing twist of what is real—what is Good and Beautiful. And sin is a crime against right conscience, a deliberate move against one’s properly formed sense of the Right, an assault on what you recognize as God’s will. Third, sin is a failure to love God, neighbor, and self; because, fourth, we are inordinately attached to some good in the world, some temporary good like food, sex, money, power, etc. In other words, we have replaced God in our lives with some other good, replaced The Good with a good and now we worship an idol. Fifth, sin injures who we are as individual creatures of God and it injures who we are together as a community of God’s creatures. This is personal sin and social sin, respectively.

Clearly, as the Catechism says, “Sin sets itself against God’s love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become ‘like gods,’ knowing and determining good and evil”(n. 1850). All sin then, great and small alike, is like the first sin of Adam and Eve. These two sinned—violated God’s love for them—by believing and acting on the serpent’s lie that they could become “like God” w/o God, in other words, they believed the lie that they could be gods, deciding as they willed which acts were good and which were evil. Sound familiar? When we take it upon ourselves, as creatures of a loving God, to determine for ourselves what is Good and what is Evil, we take upon ourselves the judgment proper to God alone; we take upon ourselves the vain task of creating reality using ourselves as the blueprint, our desires, our wills, our wants and, guess what?, we get along with these all of our faults, our flaws, our pathologies, our crimes and illusions. Instead of living now as if we were already in heaven, we brutally chain ourselves to our limits, our smallest ambitions, our grandest mistakes, and our meanest tendencies. We repeat the Fall and suffer the consequences.

If all of this is true—and it is—then we have to wonder why anyone sins at all! Why do we insist on pitting ourselves against the love of God, against the charity and mercy He has shown us in our creation and in our salvation through Jesus Christ? The Catechism’s definition tells us a little about why we sin. Paul’s letter to the Galatians, this evening’s reading, tells us even more. Basically, we sin when we choose the works of the flesh over the works of the Spirit. This is not to say that every choice for the flesh is a sin. We need to eat, drink, have babies, etc. But it is when we are facing a choice between a fleshy work and a spiritual work and we choose the fleshy work over and against the spiritual work that we sin. This choice is made in freedom—an abuse of freedom, by the way—and you are choosing to pay attention to this world and to use this world’s things to satisfy a disordered want, a lack of some sort.

It is not disordered to want food. It is disordered to want to eat your own weight in food at one sitting. It is not disordered to want sex. It is disordered to want sex outside the marriage bond. It is not disordered to be angry about an injustice. It is disordered to be angry about a social slight. And once you eat your weight in food at one sitting and have sex outside the marriage bond and get angry because someone has slighted you socially, once you have done these things, you have replaced The Good—God—with a good—food, sex, anger—and you have attempted to make yourself into a god—one who determines what is Good and what is Evil.

Now that we have a good definition of sin, I want to take you back to our attitudes about sin itself. Earlier I said that we have something of a tendency to think that it is better to talk in terms of “inappropriate behaviors” or “unhelpful attitudes.” These are carefully morally neutral terms that do not allow us any room to argue about objective moral standards or absolute Good and Evil. These terms have a very particular use in the workplace or the classroom. Basically, they are designed to allow us to express disapproval of someone’s behavior or attitude w/o appearing to be “judging them,” in other words, we can say to someone, “Your attitude right now is unhelpful” and really mean something like “Your smart mouth is causing me problems. I wish you would just shut up!” These two phrases (and all their kin) are dodges; they are faux assertions that mean almost nothing in themselves and simply disguise a desire to make a moral judgment. Though controlling this impulse is good, controlling it in this way—using these dodgy, morally empty phrases—reinforces the false notion that there is no place for moral evaluation in our daily lives or that differing moral viewpoints should be reduced to psychobabbly “I-statements” and treated with equal respect, regardless of the potential social damage some moral viewpoints will cause.

My point here is simple: when we, as Catholics, replace our moral vocabulary with pop-psychology terms or “educationese,” we risk losing out on enchanting our workplace with the Spirit of love that God calls us to carry into the world. When we honor Political Correctness with a sacrifice of truth on the altar of “tolerance,” we sacrifice more than fact, we sacrifice identity, history, family, and faith. That’s right! We sacrifice it all b/c there are but a few delicate steps between surrendering our public moral language and surrendering our necks. The linchpin issue here is sin—its reality for us, its effect on our community, and, finally, its forgiveness. The pressure to adopt morally neutral language comes from those who would see our relationship with God damaged b/c they themselves fear what a relationship with God might mean for themselves. Without a proper understanding of what it means to disobey God, to sin, we cannot understand what it means for us to obey, to be in right relationship with him.

I’m not suggesting here that you run back into your offices in the morning spouting the Ten Commandants or flinging moral condemnations left and right. I am suggesting that you become more aware of how gentle pressures in the workplace slowly creep up on your core beliefs, your basic virtues and try to wrest from you your sense of being a Christian in the world. Righteousness is surely about knowing where we stand with God, and as Paul makes clear: “If we live in the Spirit, let us also follow the Spirit.” That means living, working, playing, loving, serving, dying in ways plainly in the life of the Spirit. Your witness to God where you are, your obedience to His will for you, is your ministry as priests, prophets, kings. Please understand then: the move to remove God from our public discourse is rooted in a fear of anything being called Sin. When we get to the point where nothing is sinful, anything will be permissible and we will have failed to minister to the world in Jesus’ name.

So, let me ask you this: do you have a healthy sense of sin? I mean, do you understand what sin is, how it happens, why it happens, and what to do about it when it does? My experience as a priest tells me that Catholics these days tend to fall into one of two very large demographics when it comes to sin. Those for whom everything is a sin and everyone a sinner. And those for whom nothing is a sin and no one is a sinner. No one ever accuses me of being shy, so I’ll say it now: both of these are nonsense, both are heretical.

The first group is perhaps the smaller of the two. Since VC2 we have as a Catholic culture shrugged off much of the odd anti-body spirituality borrowed from the French Janenists. This spirituality condemned the flesh as evil, called for constant purification of the body for the benefit of the soul, and just generally held a rather gloomy outlook on life. Much of that spirituality immigrated to the US and we went through a period where everything was a sin—a mortal sin, at that!—every thought, word, and deed was tinged with sticky sin. No good deed was purely good. No selfless word was truly selfless. And we were never confident that we moved in God’s grace. There was a persistent fear that God was playing a GOTCHA! game with our souls, so we dwelled not in love or mercy, but abiding fear and tragedy. This fear is translated into a constant worry about offending God, about crossing boundaries with Him or violating His will. Sin becomes the language that we use to talk about God and our relationship with Him. This understanding of sin denies God’s love. It fails to grasp mercy and fails to respect God’s promise of rescue. There is an almost obsessive quality to the need for spiritual cleanliness—understood in sacramental terms as a need for frequent confession and a deep sense of being unworthy to receive communion. No amount of priestly assurance or cajoling or teaching touches this Catholic’s gnawing anxiety that he or she sits on the edge of Hell, wobbling toward the fire.

The second is definitely more prominent in the Church. No doubt this group constitutes most Catholics to varying degrees. Some theologians have interpreted the documents of VC2 in ways directly contrary to the plain text of the documents and contrary to the received tradition out of which they were written. One of the most egregious examples of this is the use of the document, Diginatius humanae, to undermine our proper Catholic sense of freedom and conscience. Without this proper understanding of freedom and conscience, we can (and have) easily arrive at the conclusion that I create what is good and evil, I decide what is right and wrong for me.

The oft-quoted bit from this document is this: “In all his activity a man is bound to follow his conscience in order that he may come to God, the end and purpose of life. It follows that he is not to be forced to act in a manner contrary to his conscience”(n. 3). OK. Good enough. This is perfectly Catholic so long as you understand conscience properly. What happened after VC2, however, is that purely secular notions of freedom were imposed on the language of this document and we ended up with Catholic theologians, clergy, and laity arguing that VC2 has declared that nothing is sinful unless my conscience—my private arbitrator of truth—tells me it is. The problem here is that the above quoted is what gets quoted. What doesn’t usually get quoted is the sentence immediately preceding the favored quote. It reads: “On his part, man perceives and acknowledges the imperatives of the divine law through the mediation of conscience”(n.3). Exactly! Conscience mediates divine truth. Conscience does not create truth or decide the goodness or badness of an act. Conscience is our God-given faculty, God’s gift to us for recognizing His truth. There is a huge moral difference between “creating a truth” and “finding a truth.” Can you tell me difference between “baking a pie” and “finding a pie”? Big difference.

The result of this willful misinterpretation of the DH is that we have at least two generations of Catholics who feel unbound by the teachings of the Church, the teachings of scripture, the magisterial office of the bishop and the pope, any reason or deliberation. It is enough for them to shout the magic words, “In conscience, I do not believe that!” Please hear me plainly, folks: say that with great care. You might be committing your soul to a truth. Or you might be selling it to a lie. Without the guidance of the Spirit through His Church, you just don’t know. And if it isn’t the teaching authority of the Church—for all the problems of the teachers!—that guides us in the tradition, who helps us then to understand? Who tells us again and again the faith story of this family? Who recognize falsehood and has the courage to label it as such?

You are not freed from sin by declaring nothing sinful. You are simply once again enslaved to falsehood. It is not enough to invoke the voodoo of conscience to justify your sin, your dissension, your disobedience. A properly formed conscience can misunderstand a moral teaching. It can not quite fully grasp the fullness of a teaching. You can even disagree with the way in which a teaching is taught or communicated or argued for. But a properly formed conscience stands humble before 2,000 years of tradition and rather than saying defiantly “I won’t believe that!” says instead “I will believe it to the degree that I am able right now and will continue in humility to learn more.”

To believe that every human act is a sin denies God’s love. To believe that nothing a human can do is sinful denies God’s will. We are freed to follow Christ in the Spirit. We are freed from sin so that we are free to obey. Paul says that we are never freer than when we are slaves to Christ. How odd! But when we understand that our perfection lies in Christ, then it makes sense to say that being obedient to the source of our perfection is necessary.

Let’s conclude by looking a little more closely at Paul’s letter to the Galatians. I have been drawing on this reading all through this homily, but now I would like to be more specific about the text. Paul teaches some amazing doctrine in this passage. Taking each in turn: first, he shows us how to use our freedom to oppose sin; second, he gives us a quick teaching on Jesus’ first commandment of love; third, he shows us how sin arises out of a conflict between the desires of the flesh and the desires of the Spirit, listing in some detail prominent sins; fourth, he teaches us about the fruits of the Spirit; and finally, fifth, he encourages us to follow Spirit.

Look at how we are to use our freedom in Christ: to serve one another through love! That love is not ours from our own hearts, but God’s from His very nature. We are able to love one another b/c God loved us first and most. Paul quotes Jesus when he says that whole of the Law hangs on the commandment of Love: love God, love neighbor, love self. But what does any of that mean? How can we tell if we are loving, if we are loved? One easy test: do you will the Good for others? Do you actively seek out and pursue what is best everyone in your life? Are you stingy, mean, tight with your affection? Paul says to love and not to bite and devour one another, not to consume one another. We are not hungry dogs at a dinner bowl, anxious over the lack of plenty. We are children of a Father who loves us and gives us all that need to grow in holiness with Him. Only our sin, our disobedience blocks the flood of blessings, diverts all the good He pours out for us.

Look at the sins Paul lists for us: idolatry, hatreds, rivalry, jealousy, selfishness, dissensions, factions, bouts of drunkenness, and many others. What’s the common thread here? God doesn’t want us to have any fun, right? No. God is a prude with no sense of humor? No. The common thread is this: each of these acts, each of these attitudes will set up an altar in your heart and demand your devotion, require your honor, your allegiance, and your very life. Each will consume you like fire on fall’s leaves. Sin demands a wholehearted welcome, a warm embrace, and it will leave you lonely, cold, and starving. It can’t do anything else. When we sin we turn from God to Nothingness and nothingness cannot feed a soul hungry for love.

Chew on sin and spit out ashes. Swallow, if you will, and burn from the inside out. Nothing good can come from sin. Nothing true or beautiful for you will ever come from sin. Paul says that the fruits of the Spirit are joy, peace, patience, kindness, generosity, faithfulness, and self-control. What’s common here? God writes for Hallmark? No. God is a hippie on an acid-love trip? No. The fruits of the Spirit are ways that we use our gifts from God to serve others and the ways that God comes to us to perfect His love in us. Good works are not about being socially conscious do-gooders. Good works are not about parading around showing others how open we are to difference and diversity and how ready we are to engage those left out. Surely we can do-gooders and surely we can be open to engaging those left out. But the point of the works of Spirit is the perfection of God’s love in us and among us in preparation for the coming of His Kingdom.

Sin is real. You know this. To pretend otherwise is foolish. To dress sin up in the latest fashions from the university or the coolest new outfits from the lab is pointless. Don’t we feel the burn of sin? Don’t we see the consequences of our disobedience? Tangled lives, stunted relationships, wasted chances to love? Sin is hard. Love is easy. Sin is complicated. Love is simple. Sin takes time, energy, wasted talent. Love takes a YES. And a life of YES’s—a life of service. Those who belong to Christ have crucified their flesh. Have you kept out a part? Saved back a piece to rot and stink? Give it all! If we live in the Spirit, let us also follow the Spirit. Christ gave it all. Follow him. Give it all.

Mission Two: Grace and Divinization

Advent Mission Two: 2 Peter 1.3-7
Fr. Philip N. Powell, OP
Sacred Heart Catholic Church, Alva, OK

I was born in the Mississippi Delta into a cotton-growing family. This means that I grew up in the middle bible-believing Baptists—hard-shell, heart-felt, deep-down Jesus folks who were certain of their salvation, possessed of a perfect understanding of their redemption. There was no doubt, no hemming or hawing, not even the passing shade of a question that Jesus is Lord. Their personal meeting with Christ defines who they are and who they will become: upright, moral people, righteous, God-fearing and heaven-bound. Salvation for them is an acre-sized mural painted with sharp lines, undiluted colors, and exactly framed. And this mural hangs, perfectly balanced, in the center of their lives. These folks know their faith. They can tell you what you need to know about Jesus, the Bible, about sin and salvation, and they can do it with profound conviction.

Here in Alva, OK you have no doubt heard the following questions: are you saved? Have you accepted Jesus Christ into your heart as your personal Lord and Savior? Do you know Jesus?

As a Catholic, how do you understand your salvation? When we talk about our redemption, what do you hear? If you were asked by a Protestant friend—“Are you saved?”—what would you say? Another (more indirect) way to ask this same question: what are you doing when you come to church? Why do you show up here on Sunday morning? Meeting an obligation? Did mama drag you outta bed? Wife badger you into showing up? Guilt? Habit? Piety? The need for true worship? The presence of the Risen Lord in the sacrament? Why do you come here? Answer me that and you can answer me this: “Are you saved?”

Do you as a Catholic understand what it means to be in a redeeming relationship with the Father through Christ in the Holy Spirit?

In his second letter, Peter points us unswervingly to the conclusion that for us to be saved in Christ we must become Christ; we share in his cup and his sacrifice, partake in his divine nature. There is no other name under heaven given to us by which we can saved. We are God’s children now; what we will be has not yet been revealed, but we do know that when what we will be is revealed we shall be like him. Ss. Irenaeus and Thomas Aquinas have proclaimed: Brothers and sisters, see what love the father has bestowed on us—He became man so that we might become God!

Are you saved? Have you accepted Jesus Christ into your heart as your personal Lord and Savior? Why are you here this evening? I hope you are here this evening to hear of God’s mercy; to listen to the Word proclaimed and preached; to offer praise and thanksgiving to God; to ask for what you need and to ask for others what they need; to place yourself—your worries, your loves, your resentments, jealousies, your impatience, yourself—all of you, placed on the altar to be offered to God, sacrificed, made holy in surrender. All of your wounds can be closed up. Now the question is: do you want to be healed? Will you do what is necessary to properly use God’s gifts to you? In other words, will you go out there and look and work and play like a redeemed child of the Father? Or will you refuse your redemption by failing to use your gifts for the service of others?

For Catholics, to be redeemed is not to be “holistically integrated as a person,” if by this we mean nothing more than to be made psychologically balanced. Jesus did not die on the cross and rise again to treat a psychiatric diagnosis. For Catholics, to be redeemed is not to be “made one with Earth.” All of creation will be redeemed in time, but Jesus did not die on the cross and rise again to show us the love and faithfulness of Mother Earth. For Catholics, to be redeemed is not to be “absorbed into the Universal Oneness.” Jesus did not die on the cross and rise again so that we might be dissolved into stardust and fall back into the ocean of space like a drop of water. For Catholics, to be redeemed is not to be “liberated from oppressive economic and gender hierarchies” Jesus did not die on the cross and rise again to spark an academic revolution that fetishizes authoritarian political correctness and moral anarchy.

For Catholics, to be redeemed is to be made a son and daughter of the Father through the freely given sacrifice of the Son in the love of the Holy Spirit. To be redeemed is to be repaired, to be rescued, to be healed. We are found by our shepherd. Loved as children; raised from death by the Only Name given to us for our salvation. To be redeemed is to be brought to Him as an votive offering, a sacrifice; made holy, perfected in His image and likeness. To be redeemed is to be transformed into Christ through Christ. And to do what Christ did while we wait for his coming again.

The longest tradition of the Catholic Church understands our redemption and sanctification, our one time rescue and our growing into holiness, as an on-going process of turning each of us individually and all of us together into Christ. The Biblical tradition, the Patristic tradition, the scholastic tradition, and all of the traditions of the Church loyal to the magisterial ministry of Peter agree: God became man so that men might become God. That’s right. You heard me correctly: to be saved is to be made God. We call this deification or divinization—the God-initiated, God-driven, God-bound process of bringing a man or woman into the fullest possible participation in the divine life. Think about what the phrase “to partake” means. We can partake in a meal. Partake in a game of poker. Partake in an discussion. This means that we are involved, engaged, deeply committed to the activity, and open to the players, the actors; open to the game, and ready to be caught up, absorbed, taken in and changed. You eat a steak and that steak becomes part of you. You drink a glass of water and that water becomes part of you. You marry and your single flesh joins another single flesh to become one flesh. You eat the Body and drink the Blood of Christ and you become Christ. You are what you eat!

To partake of the divine nature, then means to share in, to participate in, to live with right now and forever the Blessed Trinity. To be supremely intimate with God the Father who loves His Son in the Holy Spirit. But we have to be absolutely clear about one thing: we do nothing to deserve this gift of the divine life; we do nothing to merit our redemption in Christ; we cannot reach for God until God teaches us to reach; we cannot grasp at an everlasting life until God teaches us to grasp; we cannot pray, sacrifice, sing, forgive, confess, repent, show mercy, grow in holiness—none of this!—we can do none of this until God teaches us to pray, sacrifice, sing, forgive, confess, repent, show mercy, grow in holiness.

Last night, I preached about Adam and Eve and their disobedience. They fell for the lie of the serpent who told them that they could become gods w/o God. Essentially, the serpent told them that they could make themselves into gods. Common sense tells us that no imperfect thing can make itself perfect. How can two creatures of the Creator make themselves into the Creator Himself? Impossible! It is not impossible, however, for the Creator to bring His creatures to Him and make them a part of His life. Adam and Eve enjoyed God’s favor until they decided to become gods w/o God. Now, thanks to these two, we are plagued by the same temptation, the same devilish bait; and we fight—I hope we fight!—against the seduction of a divinity that cannot be ours unless it is given to us by God Himself.

And thank God that He does want to give us a share in His life. God has been calling us back to Him for generations, for centuries, through empires, wars, prosperity, disaster, and leaps in human development, and we have responded eagerly at times, soberly at others, sometimes violently and sometimes joyfully. Regardless of our response, He wants us with Him but He wants us freely, of our own accord, or not at all. Because of the Fall we are unable—alone—to say Yes to God, to come to Him as He wishes. So, we are graced. The Catechism defines grace this way: “Grace is favor, the free, undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life”(n. 1996).

Thomas Aquinas teaches us that grace is God’s invitation to live the divine life with Him. To say, “I am graced” is to say “God has invited me to live with Him forever.” To say, “God gives me the grace I need to resist temptation” is the same as saying “God’s invitation to me to live with Him forever is all I need to obey His will for me.” Grace is not magic; it is not quantifiable in inches or pounds; it is not measurable in minutes or hours or days; grace cannot be bought, sold, or exchanged. There is no economy of grace that runs on barter, credit, or your good looks! Grace, by definition, is free. Gratis. It is a gift. Unmerited. Undeserved. And without limit or appeal.

God wills that you be with Him always. He also wills that you come to Him freely. To free you from sin—a slavery of disobedience—He sent His only Son to become one of us, like us in all things but sin, to take on our humanity in order to heal humanity, to restore us to a right relationship with Him so that His invitation to us to spend eternity with Him could be clearly heard. Jesus spoke this invitation over and over and over again, healing, preaching, teaching, praying, publicly witnessing to the Father’s grant of mercy, witnessing to the death sin’s power, calling everyone, from everywhere to come to Him, to confess their disobedience, to repent, and to live a life of holiness now, waiting on the coming of the Lord so that we might live in holiness with Him forever.


You see, brothers and sisters, the Devil has convinced us—at least some of us!—that we do not deserve God’s grace and that we should be horrified that He would grant us anything much less mercy for our sins. The Devil, as usual, is only half-right. We don’t deserve God’s grace. Getting what you deserve is called justice. Getting a favor granted when there is no good reason to have it granted is called a gift, a grace. The Devil needs for you feel bad about this grant of mercy. He needs for you to be upset that your sins so are easily forgiven. You are supposed to say, “I can’t believe that God just wiped all those sins away! I’ve been horrible!” Then you are supposed to worry that your sins haven’t really been forgiven or that only some of them have been forgiven or that God is playing a game where He says He’s given you but really He’s waiting to pounce later on and punish you for your disobedience. The Devil needs this from you b/c he wants you focused on your misery, your contrition; he wants you anxious about many things, the most prominent being the possibility, the likelihood that you will sin again and fall into despair. He wants despair. He wants you to come to think that your sins are so awful, so heinous that there is simply nothing God can do in the face of your terrible treachery, your murderous betrayal. If he can get you here, you will stop asking for God’s grace. What’s the point of grace when you’ve done nothing to deserve it?

Be careful! When you start believing that you have to be good or do good to make God love you, you are standing on the edge of a bleak abyss, a soul-sucking desert that will draw you in like moisture to a dry sponge and set you on a spiral of self-destruction and chaos that has no other end than your permanent death in Hell. Let me say that again: if you think that you can earn God’s love, in some way work your way into God’s favor or somehow wrangle a bit more love out of Him by “being good,” then you are poised right on the edge of handing your soul over to the Devil. Do you think I’m being too dramatic? The whole point of grace, folks, is that it is undeserved. Gifts are freely given. If you give a gift to get a gift, it ain’t a gift! It’s an exchange of goods. If you give a gift to get a favor, it’s not a gift; it’s a bribe. We, as creatures, are in no position to bargain with God. We have nothing He needs. Everything we have and everything we are is His already. We don’t need to convince God to love us. God is love. It is Who He Is to love. And He loves us most of all!

Now, we have to be careful again. The Devil is always a liar and sometimes he lies by telling the truth. It is absolutely true that God loves us unconditionally. He grants us His favor without condition. Christ died once for all. Everyone is invited to the banquet table, everyone gets an invitation to the wedding feast. But remember: Gods wants us to come to Him freely. He freed us from the slavery of sin so that we might come to Him unhindered, that we might travel His Way to Him without restraint. No angel, no devil, no person can stand in the way of your journey. No one but you. God’s grace strengthens your legs to you to walk His path. But grace will not walk the path for you. God’s grace holds out a helping hand. But grace will not grab you and drag you home. God’s grace will enlighten your mind on the way. But grace will not overwhelm your will. You cannot be a puppet and love God. Only the freed children of the Father can love in freedom.


It is true that God loves us unconditionally. But this doesn’t mean that God’s love has no consequences for our lives. God loves us to change us. He loves the adulterer, the rapist, the murderer, the pornographer, the child molester. He loves the liar, the thief, and the wife beater. He loves men who gossip, women who cheat at cards, teens who lie to mom and dad, men who look too long at the check out girl, and boys who spend too much time in the bathroom. But we must not think of God’s unconditional love for us as approval for our sin. God loves the murderer to change him into a saint—to make him passionate for holiness. God loves the gossip to change her into a prophet—to make her tongue into a witness. God loves the wife beater to change him into a good husband—to change his rage into furious charity. God’s grace is never permission to sin or to remain in sin or to plan to sin some time down the road. The Devil will whisper to you on the Way, “Ah, go ahead and do what you want. God loves you regardless, right?” Yes, He does. And He will love you as you choose again and again to defy Him and He will love you when you make your final choice to live without Him and He love you right into Hell. Your choice. Not His.

Peter tells us tonight that God’s “divine power has granted to us all things that pertain to life and godliness [so that we may] become partakers of the divine nature.” Therefore, brothers and sisters, b/c God has granted you all that you need to live in abundance and to grow in holiness, work to enrich your faith with good habits and work to strengthen your good habits with wisdom and use your wisdom with temperance, with self-control and charity. Show your godliness with affection for your brothers and sisters in Christ. Mean-spirited holiness is like muddy cleanliness or dirt poor wealth. Doesn’t make sense. If you are unwilling to show charity. Don’t expect it. If you are unwilling to forgive. Don’t wait to be forgiven. Jesus assures us that we will judged in the same way that we judge others—measure for measure. You’ve been warned! So be careful that you do not become your sin. Be careful that you do not allow pride or envy or greed or lust to set up an altar in your heart and demand worship from you. The Psalms tell us that those who worship idols become the idols they worship. Will you become the nothingness that never gets full, the blackhole of want and need that never closes, never stops taking and taking?

Are you saved? Do you know Jesus Christ as your personal Lord and Savior? If you have been baptized by water into the Body of Christ and in the name of the Blessed Trinity, and you have received the seal of the Holy Spirit in the anointing of oil, and you have eaten at the altar the Body and Blood of Christ himself, then you had better believe you know Jesus as your Lord and Savior! And what’s more you have stepped into the adventure of living with Christ in the Father’s love and growing holier and holier with the grace of the Spirit. Do not be made a fool by the Devil: we are the freely adopted sons and daughters of a loving Father who wills that we come to Him now and stay with Him forever. We can’t live just Now and ignore Forever. Nor can we live just Forever and ignore Now. We are given the difficult task of living Now as if we were in heaven already. But thank God we are also give all the grace, all the gifts we need to do all this perfectly.

Tomorrow night we will gather here again to celebrate the sacrament of reconciliation. Between now and then I want you to ask yourself two questions to prepare for your conversion: 1) when have I failed to use my gifts to serve others for God’s glory? and 2) how do I plan to make better use of God’s gifts tomorrow and tomorrow?

Remember: as Catholics we do nothing alone! Our holiness is an art and a science. We paint with bright lines and pure colors. And we grow in wisdom and knowledge. But we do so only b/c God has loved us first. And He loves us even now!