From the Pastor – 13th Sunday in Ordinary Time

July 2, 2018

From the Pastor – 13 th Sunday in Ordinary Time

“Your abundance at the present time should supply their needs, so that their abundance may also supply your needs.” This is the fourth time in 2 Corinthians, chapter 8 that St. Paul addresses the issue of giving. What Paul is trying to explain is that the motivation for giving should be similar to God’s motivation for gifting us. In the passage which constitutes today’s Second Reading Paul says, “As you excel in every respect, in faith, discourse, knowledge, all earnestness, and in the love we have for you, may you excel in this gracious act also.”

In the original, Paul uses the old Greek word charis to describe the giving to which he is making reference. We can probably see that the roots of that word are very much the same as the roots of the word “charity.” Giving and sharing are definitely the work of God’s grace in us. In fact, our motivation should be very much the same as that of the Lord. He gives to us because of Who He is, not because of what or who we are.

We, too, must give if we wish to show holiness, or to at least aspire to it. That is also what we mean when we say that we are all called to stewardship, to be good stewards. It is one thing to be faithful, but it is another to give. At times we may think there are too many collections, but it is the results of these opportunities to give which support the Church’s work both locally and around the globe.

Pastoral Pondering

Last week I touched on the essential qualities of Sacred music: sanctity, beauty and universality. This week I would like to touch on the treasury of Sacred Music in the Church. Again, this material is taken from Archbishop Sample’s pastoral letter to the Diocese of Marquette, Rejoice in the Lord Always.

The early Church followed the patterns of music that were familiar to them. The Psalms of David were sung, and the human voice has always played an integral role in Judeo-Christian worship. From the early Church onward the treasury of Sacred music is quite large and covers millennia. Music that forms part of this treasury must possess the essential qualities mentioned above and must have the true nature and purpose of sacred music as understood by the Church.

The form of music that enjoys pride of place according to all official teaching is Gregorian chant which, according to Pope St. Pius X, has always been regarded as the supreme model for Sacred music. The Second Vatican Council reaffirmed this teaching of Pope St. Pius X by stating: “[S]teps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them (SC, 54). The Church acknowledges Gregorian Chant as especially suited to the Roman Liturgy. Therefore, other things being equal, it should be given pride of place in liturgical services )SC, 116).

In addition to chant, sacred polyphony is also appropriate for Liturgical worship. Again, Vatican II states: “other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action (SC, 116)…The treasure of sacred music is to be preserved and fostered with great care. Choirs must be diligently promoted” (SC, 114). For those who might not be familiar with it, polyphony is composed in a particular musical form and is most often associated with the Renaissance and composers such as Palestrina, Victoria, Tallis, Allegri and others.

Also to be included in the treasury of Sacred music is that body of popular sacred music including hymnody, psalmody, vernacular Mass settings, many of the Latin chant Mass settings, and other forms of sacred music suited to the musical abilities of the people. The Council states: “Religious singing by the people is to be intelligently fostered so that in devotions and sacred exercises, as also during liturgical services, the voices of the faithful may ring out according to the norms and requirements of the rubrics (SC, 118).

The Church maintains that there is an objective difference between Sacred and Secular music. Some music is simply not appropriate to the liturgy. That is not to say that such music has not been used, albeit erroneously, in some liturgical services in the past. I was listening to a podcast the other day, and the speaker was lamenting that when he was a teenager and participating in the music ministry of his church in Australia, they used a piece by Metallica for the recessional. Music that arises from pop culture, while it might be meaningful to a particular person or a group of people does not therefore qualify as Sacred music an is, therefore, not appropriate for liturgical worship.

Weddings and funerals tend to be the most fertile ground where these conflicts arise. However, having a basic understanding of what constitutes music appropriate for the liturgy helps avoid conflicts. In my experience, most liturgical musicians try to be accommodating, but there are standards that have to be maintained in order to preserve the integrity of the liturgical rites.

From the Pastor

From the Pastor - Fourth Sunday of Easter

By John Putnam • April 24, 2026
Today’s readings on this fourth Sunday of Easter offer us a glimpse into the heart of our loving Savior. He is the Good Shepherd and we can confidently place our trust in Him as we live the stewardship way of life. This endearing image of Jesus as our shepherd, and His personal love for each one of us, is described in our Gospel passage from John, through the words of Jesus Himself. Here we read Jesus’ description of Himself as the “Good Shepherd.” He says of Himself, “The sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them and the sheep follow him, because they recognize his voice.” This aspect of our Lord’s tender and personal love for each one of us is a compelling reason to embrace the stewardship way of life — in the offering of our time, talent, and treasure to Him, we can express our gratitude to Him for the incomprehensible love He has for us. Embracing this way of life certainly requires trust on our part. But Christ has proven Himself worthy of our trust. He “bore our sins in His body.” He calls Himself our shepherd and He offers Himself as the guardian of our souls. He has withheld nothing of Himself and His goodness from us. He would never ask anything of us that would bring us harm. He tells us “I came so that [you] might have life and have it more abundantly.” This Easter season, let us resolve to entrust ourselves and our lives gratefully to Him. © Catholic Stewardship Consultants, 2026 Pastoral Pondering As we continue our treatment of the basics of the faith and following up on last week’s discussion of cohabitation, this week I wanted to focus on Natural Family Planning which some people misconstrue as Catholic contraception. Natural Family Planning: The Catholic Way to Responsible Parenthood Natural Family Planning (NFP) consists of moral, scientific methods that help married couples achieve or postpone pregnancy by observing a woman’s natural signs of fertility—such as cervical mucus and basal body temperature—without drugs, devices, or surgery. The Catholic Church fully supports NFP because it respects God’s design for marital love, which is both **unitive** (bonding) and **procreative** (open to life). Unlike artificial contraception, which deliberately blocks fertility, NFP works with the body’s natural cycles through periodic abstinence when needed. Church Teaching In Humanae Vitae (1968), Pope St. Paul VI taught that couples may use the infertile periods for serious reasons, while always remaining open to the gift of children. The Catechism of the Catholic Church (2370) affirms that methods based on self-observation and infertile periods are morally acceptable because they respect the dignity of the spouses and promote authentic freedom. NFP is not “Catholic contraception.” The difference is in the heart: contraception rejects fertility in the act itself; NFP involves responsible discernment and periodic continence when there are just reasons (health, financial, emotional, or other proportionate circumstances). Couples should prayerfully discern together, ideally with a priest or spiritual director, avoiding a selfish “contraceptive mentality.” NFP can also help couples conceive by identifying the fertile window. Benefits for Catholic Couples - Strengthens marriage through better communication, mutual respect, and shared sacrifice. - Respects the woman’s body and natural rhythms. - Highly effective when properly learned and used. - Supports monitoring of reproductive health. Popular Church-approved methods include the Sympto-Thermal Method , Creighton Model , and Marquette Method . Instruction from a certified teacher is strongly recommended. A Parish Invitation As the domestic Church, families thrive when they live God’s plan for love and life. If you are preparing for marriage, newlywed, or seeking to grow in this area, contact your diocesan Family Life Office or visit the USCCB Natural Family Planning page for resources and local classes.  May the Lord bless all married couples as they cooperate with God in the beautiful vocation of responsible parenthood!

From the Pastor - Third Sunday of Easter

By John Putnam • April 17, 2026
Today’s readings focus on a theme of “sojourning.” As Christian stewards, we know our lives are a sojourn toward the ultimate destination of heaven. Our Gospel passage today describes the sojourn of the two disciples on the road to Emmaus. The two are dejected and despondent after Jesus’ death. They knew Jesus personally. They had heard the Gospel message directly from His lips. They heard the testimony of the women who discovered our Lord’s empty tomb and saw a vision of angels announcing He was alive. They had been informed by other disciples who went to the tomb that all was exactly as the women reported. How much more obvious could the Good News be? And yet, at times, the reaction of the two disciples describes our own stewardship journey, doesn’t it? We have the fullness of the Catholic faith, the power of the sacraments, and the support of our parish family. Yet, we often lose our way. We fail to see all the gifts we have been given. We lack trust in the perfect goodness and almighty power of God. But notice what happens to the two men when their eyes are opened once again, and they recognize Jesus in the Eucharist — the “breaking of the bread.” They are transformed! Their hearts are set on fire with love for the Lord and for their faith. They recall that their hearts began “burning within” as the Lord was explaining the Scriptures to them. When we find we have lost our way, we can go to the same sources as the two disciples on the road to Emmaus — the Scriptures and the Eucharist. In this Easter season, resolve to feast deeply on these two sources of grace. They are the fuel that will propel us on our journey toward heaven. © Catholic Stewardship Consultants, 2026 Pastoral Pondering Returning to a review of Catholic teaching basics, as we move into Spring, we often see an increase in the number of weddings requested. Sadly, it is not uncommon these days to find couples choosing to live together prior to their marriage. Hence, I thought it would be a good idea to lay out the Church’s teaching on this matter in a concise way. Living Together Before Marriage: A Catholic Perspective From the Catholic Church’s teaching, living together (cohabitation) before marriage is morally wrong, primarily because it typically involves fornication —sexual relations outside of marriage—which is gravely sinful (CCC 2353). Human sexuality is a sacred gift ordered by God to the unitive and procreative purposes of marriage alone. Sexual intimacy outside marriage cannot express the total, faithful, and permanent self-giving that spouses vow in the sacrament. Instead, it says with the body what is not yet true in commitment: “I give myself to you completely and forever.” This makes the act a contradiction, contrary to the dignity of persons and God’s plan for love (see CCC 2391; USCCB resources on marriage preparation). Cohabitation also: Creates a near occasion of sin , placing the couple in a situation that strongly tempts them toward grave immorality. Gives scandal , leading others—especially the young—to doubt or dismiss the Church’s teaching on chastity and the sacredness of marriage. Treats marriage as a “trial” rather than the definitive covenant it is meant to be. True love “demands a total and definitive gift of persons to one another” and cannot be an arrangement “until further notice.” Additionally, studies cited by Catholic sources show that couples who cohabit before marriage face higher risks of divorce, instability, and weaker commitment compared to those who do not. The Church calls engaged couples to practice chastity in continence during preparation for marriage—an “apprenticeship in fidelity” that builds mutual respect and prepares them to receive the grace of the sacrament (CCC 2350). Priests, deacons and pastoral ministers accompany cohabiting couples with mercy and truth, encouraging them to live separately or chastely while preparing for a valid sacramental marriage. In a culture that often views cohabitation as practical or normal, the Church invites couples to witness the beauty of God’s design: chastity before marriage, followed by a joyful, lifelong union blessed by the sacrament. For more, see the Catechism of the Catholic Church (esp. 2331–2400).