From the Parochial Vicar - 13th Sunday in Ordinary Time

June 30, 2019

From the Parochial Vicar - 13th Sunday in Ordinary Time

After the joy of Easter, Pentecost, and the last two Sunday’s feasts of the Trinity and Eucharist, today we have returned to “Ordinary” Sundays. Instead of thinking about Ordinary Time as a “not-so-special” time of year, we should think of it as “ordinal” Sundays. We count the Sundays throughout the year as we journey with Christ throughout his three years of public ministry. These are the “ordinary” moments of Christ’s life in which his disciples followed him and learned from him as he journeyed and taught.

In today’s Gospel, Christ responds in a puzzling way to someone who wants to be his disciple: “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.” Foxes and birds build their homes simply by making use of what they find daily. They don’t employ an architect or a contractor. They scrounge up little bits of lint, find some twigs, and pick up some pine needles they come across. They make the most of the daily things that creation provides.

We can learn from the foxes and birds by making the most of the daily blessings our Creator provides. Our Lord doesn’t have a place to rest his head in our hearts because we make our hearts about many things. We try to compartmentalize our relationship with him to a certain part of the day or a certain place (“I already had my prayer time today, and I can’t bother to stop right now and praise him or ask him for what I need” or “I’ll grow in my love of Jesus on Sunday when I’m at church”). Throughout the day as we go from activity to activity, we should try to practice a greater recollection in order to identify the gifts, blessings, and graces that the Lord shares with us during our ordinary activity. That way, “ordinary” becomes extraordinary as we see how cooperating with his will orders our heart towards his glory. Then Our Lord can say, the heart of that Christian is a place where I may make my home and rest my head.

Thank You

The process of a priest’s transfer can seem very shrouded in the eyes of the lay faithful. One week a priest is talking about the future of some program or apostolate and the next week he is announcing his departure. Each year in the Diocese of Charlotte, the bishop requests input from his priests about their assignments. We have a chance to let him know how our current assignment is going and make certain requests if we are seeking a transfer. A priest’s obedience to his bishop is not a military-style, blind obedience. It is a filial obedience that implies trust and detachment. Two years ago, upon returning from my studies in Rome, I received a phone call, “If you are offered the position of pastor at __________, will you accept it?” I was never offered that parish and was assigned to St. Mark. And for these past two years, I am incredibly grateful. I could have been made a pastor two years ago, but I see how God in his good providence wanted me to experience for my own sanctification and maturation this wonderful parish community.

Serving with Fr. John and Fr. Becker has been a blessing to my priesthood and growth. They are wonderfully kind, cheerful, and very patient with me. Fr. John and I had a feeling that I would be transferred this year, and he said to me at one-point last fall, “You need your own parish. You are wasting your gifts here.” He didn’t mean that as a put-down or that I wasn’t making a difference. In fact, I was very humbled by that. I would very much be delighted to stay at St. Mark, but that would be a selfish request. A priest of 25+ years and a man who had known me since I was in middle school was telling me that I was ready to be a pastor. That instills great confidence, certainly. Fr. Becker also has been very supportive in this transition. His words were, “Gooder. It’s about time.” Granted, his reaction is biased because he will no longer be the “junior vicar,” he gets my car space in the garage, and he will no longer have the “on-call” line 90% of the week. In all honesty, though, I hope that his experience accompanying a newly ordained priest in his first assignment is as inspirational and rewarding as it was for me to walk with him in his first two years of priesthood.

To each and every household at St. Mark, I want to say thank you. You have been a great blessing to my priesthood. Fr. Becker quoted, I think, St. Augustine in one of his first homilies at St. Mark: “For you I am a priest, with you I am a Christian.” Yes, I have given my life to minister at the altar of God and be a priest for the Church and the salvation of souls, but alongside you I am a fellow Christian man in need of salvation. I have been humbled and inspired by those of you who have invited me to share in your lives and welcomed me into your homes. I am energized by the families and individuals who take their faith to the streets, their jobs, their schools, and their friendships in a way that draws others to love Jesus more. I am grateful for the hundreds of people who have been saying, “We’re gonna miss you.” In reality, I’m going to miss you. I’m going to miss St. Mark Church. There is the excitement of becoming a pastor for the first time, but I would be lying if I said that there isn’t a profound grief in my heart as I face the reality of leaving such a vibrant community of faith.

I want you to remember one thing: a parish is not a vibrant community of faith because of its priests. A parish truly is alive when each individual chooses to live in Christ and for Christ. That is why I do not worry about you as I leave; I know each of you will continue choosing Christ and seeking to dwell in a deeper communion with him. Yes, priests at St. Mark come and go. Don’t forget, however, that they are living instruments in the hand of God for your sanctification. But you are the parish and, by living freely as sons and daughters of the living God, the parish becomes what God intends it to be: a city set on a hill and toward which all come for life-giving water.

From the Pastor

From the Pastor - Dedication of Lateran Basilica

By John Putnam • November 7, 2025
Today, the Church celebrates the Feast of the Dedication of the Lateran Basilica in Rome — the cathedral church of the Pope and the mother church of all Christendom. While this feast honors a sacred building, it also reminds us of a deeper truth: we, the People of God, are the living temple of His presence. In the first reading, Ezekiel describes life-giving water flowing from the temple, bringing renewal wherever it goes. This image calls us to be channels of God’s grace in the world. St. Paul tells us, “You are the temple of God, and the Spirit of God dwells in you” (1 Cor 3:16). As stewards, we are entrusted with the sacred task of caring for this temple — our own hearts and our parish community — so that God’s presence may shine through us. In the Gospel, Jesus cleanses the temple, declaring that His body is the true dwelling place of God. Through our baptism, we sare in this mystery and are called to reflect God’s holiness in all we do. Today’s feast is an invitation to renew our commitment to the Church — to participate actively in her mission, to serve generously, and to let our lives be signs of God’s living presence in the world. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Last year I noted that the norm for the distribution of Communion in the United States is standing and on the hand. I brought it up because parishioners were questioning why Bishop Martin, when he visited the parish, did not utilize the altar rails. This is not the norm universally, but each conference of bishops is asked to adopt that posture which is to be normative. The USCCB website states the following: The General Instruction asks each country's Conference of Bishops to determine the posture to be used for the reception of Communion and the act of reverence to be made by each person as he or she receives Communion. In the United States, the body of Bishops has determined that "[t]he norm... is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling" and that a bow is the act of reverence made by those receiving ( no. 160 ). The right to receive Communion on the tongue or on the hand and whether to receive kneeling or standing belongs to the individual. The normative practice, however, is clear and is set by the body of bishops. https://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/the-reception-of-holy-communion-at-mass When we began offering the Traditional Latin Mass a number of years ago, we added the altar rails to meet the requirements of that particular celebration. The use of the rails gradually became the norm at the parish because more and more people started to use them. Personally, I believe it promotes reverence and devotion. At the same time, obedience is a virtue, and I think it is important to be united with other parishes in the Diocese and return to the normative practice as noted above which Bishop Martin is asking to be implemented on the First Sunday of Advent, November 30. As noted above, each individual retains the right to kneel to receive the Eucharist. I also want to be clear that love and devotion for the Eucharist can be expressed in any number of ways within the life of the Church. No one can argue that the Diocese of Charlotte does not have a deep love for the Eucharist. It is the center of our lives, and it is certainly the center of our parish here at St. Mark. From our love for the Eucharist flows our commitment to effective catechesis, evangelization, and our tremendous outreach to the poor. Those things remain unchanged. Any time changes are made, especially in the liturgy, it touches people deeply. My hope is that after almost 11 years as your pastor, you know how much I love and care for you and for the liturgy entrusted to us. I simply believe that it is better that we are faithful to the liturgical norms given to us by legitimate Church authority as outlined in the General Instruction to the Roman Missal. Personal preferences, including my own, which go beyond these norms should not encroach on the liturgical celebration. As our Holy Father reminds in his pontifical motto, In Illo Uno Unum (In the One (Christ) we are one), in the liturgy and in our Catholic life.

From the Pastor - 30th Sunday in Ordinary Time

By John Putnam • October 24, 2025
In last week’s readings, we were encouraged to remain persistent and constant in our prayer life. Today, we focus on the proper attitude of a steward at prayer. In the Gospel passage from Luke, Jesus illustrates the humble attitude we must have as we approach God in prayer through a parable of two praying men. One is a Pharisee, a man with respected status, theological training, and all the right credentials. He marches right up to the front of the temple to speak a prayer “to himself,” thanking God for making him just a little bit superior to everyone else! The other man is a tax collector, known by those of his day to be a cheater and a sell-out to his fellow Jews. In contrast to the Pharisee, he stands near the back and cries out to God in a simple and honest way: “Be merciful to me a sinner.” Jesus tells us that it is the tax collector and not the Pharisee who leaves the temple justified. Why? The Pharisee was full of self as he approached God. He felt no real need for God as he rattled off his resume of good works and spiritual practices. He was simply going through the motions of prayer. His lack of humility prevented him from entering into a real dialogue with the Father. He was not transformed by his time of prayer because he was so full of himself that He left God no space to enter in. The tax collector, by contrast, emptied himself as he approached God. He recognized who he truly was (a sinner) and asked simply for mercy, leaving all the rest up to God. This is the kind of attitude that God can work with! This is how a good steward prays — with trust, with complete openness to God’s will, with a listening mind and heart, ready to serve as God leads. © Catholic Stewardship Consultants, 2025 Pastoral Pondering November is the month which begins with All Saints and All Souls. It is a good time to reflect on the importance of our connection with those who have gone before us “marked with the sign of faith.” We have a special obligation (spiritual work of mercy) to pray for the dead, especially remember the souls in purgatory. Here is an outline of Catholic teaching to help us make better use of and have a better understanding of this important Catholic obligation. Importance of Praying for the Dead in Catholic Theology In Catholic theology, praying for the dead holds profound significance as an act of communion of saints, mercy, and * * solidarity ** within the Church. It is rooted in Scripture, Tradition, and the Church's magisterium, affirming that the living can aid the deceased in their journey toward full union with God. Below, I'll outline the key theological foundations, biblical and historical support, and practical implications. 1. Theological Foundation: The Communion of Saints · The Catholic Church teaches that the faithful—whether on earth (Church Militant), in Purgatory (Church Suffering), or in heaven (Church Triumphant)—form **one mystical Body of Christ** (Catechism of the Catholic Church [CCC] 946–962). · Death does not sever this bond. Prayers from the living can remit the **temporal effects of sin** for souls in Purgatory, a state of purification after death for those destined for heaven but not yet fully sanctified (CCC 1030–1032). · Why it matters : This practice underscores human interdependence in salvation. Just as saints intercede for us, we intercede for the dead, fostering charity and hope in the resurrection. 2. Biblical Basis Catholic theology draws directly from Scripture, emphasizing prayer for the dead as an ancient practice: Scripture Reference | Key Passage | Theological Insight 2 Maccabees 12:38–46 | Judas Maccabeus offers sacrifices and prayers "for the dead, that they might be delivered from their sin." | Explicit endorsement of prayers and offerings for the deceased to atone for sins; foundational for Purgatory doctrine (accepted in Catholic canon). 1 Corinthians 15:29 | "Otherwise, what will people accomplish by having themselves baptized for the dead?" | Implies a custom of rites benefiting the dead, supporting intercessory prayer. 2 Timothy 1:16–18 | Paul prays for mercy on Onesiphorus, who has died. | Shows apostolic practice of praying for the deceased by name. These texts affirm that such prayers are **pleasing to God** and effective, countering Protestant objections by highlighting pre-Christian Jewish roots (e.g., Maccabees) and New Testament continuity. 3. Historical and Doctrinal Development · Early Church : Inscriptions in Roman catacombs (2nd–3rd centuries) request prayers for the dead. St. Augustine (Confessions, Book IX) recounts his mother Monica's prayers for his father. Tertullian (c. 200 AD) describes annual Masses for the deceased. · Councils : The Second Council of Lyons (1274) and the Council of Trent (1563) dogmatically affirmed Purgatory and suffrages (prayers, Masses) for the dead as meritorious. · Modern Teaching : Pope Benedict XVI's Spe Salvi (2007) explains Purgatory as "God's mercy transforming us," where our prayers "help complete what is lacking" (cf. Colossians 1:24). Pope Francis echoes this in Misericordiae Vultus (2015), calling it an act of divine mercy . 4. Spiritual Benefits and Practices Aspect | Importance | Common Practices For the Dead | Accelerates purification; applies merits of Christ's sacrifice through the Church's treasury (CCC 1477). | Offering Masses, Rosary for the deceased, indulgences (e.g., All Souls' Day). For the Living | Purifies our own sins via charity; gains plenary indulgences (e.g., visiting cemeteries Oct. 1–8). | November's Month of the Holy Souls; Eternal Rest prayer ("May they rest in peace"). Communal Impact | Strengthens parish unity; reminds us of judgment and heaven's reality.| All Souls' Day (Nov. 2) Masses; Book of the Dead in parishes. Key Prayer Example : Eternal Rest – "Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen." Recited after Masses or privately. 5. Addressing Common Objections · “Purgatory isn't biblical" : While the term "Purgatory" is post-biblical, its reality is inferred from 2 Maccabees, 1 Corinthians 3:13–15 ("fire will test... works"), and Matthew 12:32 (forgiveness "in the age to come"). · “Why pray if salvation is by faith alone?": Protestants reject it, but Catholics affirm faith *works through love* (Galatians 5:6); prayers apply Christ's merits, not "earn" salvation. · Evidence of Efficacy : Miracles (e.g., St. Gregory the Great's Mass freeing a soul) and near-death experiences reported in Catholic lore reinforce its reality. In summary, praying for the dead is essential to Catholic soteriology (theology of salvation), embodying hope in God's mercy and the interconnectedness of salvation history. It transforms grief into active love , urging Catholics to "remember their mercy" (Sirach 7:33). For deeper study, consult the *Catechism* (CCC 958, 1030–1032) or Vatican documents like Indulgentiarum Doctrina (1967).