From the Pastor – 17th Sunday in Ordinary Time

July 30, 2018

From the Pastor – 17 th Sunday in Ordinary Time

Today’s Gospel reading recounts Jesus’ miracle of feeding the multitude. In a miracle that anticipated Jesus’ miracle of feeding the multitude, as reported in today’s Gospel, Elisha commanded that a small amount of bread be served to 100 men, and Jesus promised that all would indeed be fed. Elisha trusted that promise, acted upon it, and saw the promise miraculously fulfilled. We, like most people, tend to forget the miracles our Lord can work in everyday life. If we trust in God and live as good stewards, what we accomplish is, in its own way, a miracle.

St. Paul beautifully sums up how our approach to living as Catholics and Christians should be. In today’s Second Reading from his letter to the Ephesians, Paul urges us to live “with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of spirit through the bond of peace: one body and one Spirit.” Does that describe our parish community?

This cannot happen unless we have the same kind of trust that Elisha had, and which St. Paul had, as well. Paul also says in today’s Second Reading, “I urge you to live in a manner worthy of the call you have received.” This is stewardship at its core. We should not give of our time, talent and treasure because we want to earn God’s love. He already loves us unconditionally.

Jesus knew full well what miracle He was about to perform, but He also saw this as a chance to teach His Apostles, and also show us the way. Philip and the others had already seen Jesus perform many miracles, and there should have been no question in his mind about the divine resources Jesus had at His disposal. Yet Philip hesitated. It is human nature to be doubtful. Yet, as with Elisha, they all ate, and there was much left over. Through this miracle, Jesus is teaching us to trust Him and to do the same in our lives. And, by committing ourselves to a stewardship way of life, we can see our own gifts multiplied. And perhaps even perform our own modern-day miracles.

Copyright © 2018 — Catholic Stewardship Consultants, Inc.

Pastoral Pondering

I thought I would use this week’s bulletin to respond to some of the questions that have come in from the “Ask Father” link on the website.

1. If I recall a sin from many years ago that I didn’t recall at the time when I went to confession, should I confess that sin now or am I already absolved? This is a good question and one that actually comes up fairly often. The simply answer is as long as it was not an intentional omission it would be taken care of. I normally suggest that penitents, at the end of confession, say “for these sins, any sins I cannot remember and all of the sins of my past life, I ask pardon and penance.” This covers everything. I would also say that on occasion the Holy Spirit brings things up that have been addressed in confession but perhaps still have some residual effects in the soul. It never hurts to explain this to the confessor and mention it at the next confession.

2. If a lifelong Catholic is conscious and aware when he receives the Apostolic Blessing (part of the reception of Viaticum), and dies three days later, do we pray for his soul? The Apostolic Blessing offers the remission of all sins and the plenary indulgence. However, the reception of it does not negate the importance of prayer for the faithful departed because purification must occur both from the temporal punishment due to sin already forgiven but also from attachments to this world. We all need some type of purification. Sometimes this is done in this life, but for most of us some will need to be done in the life to come. Nonetheless, the Apostolic Blessing provides a source of grace and blessing from the spiritual treasury of the Church, and for that reason it is important to ask to receive as soon as death is approaching or when there is a significant danger of dying, e.g. serious surgery. Any time we are seriously ill, we should request and receive confession and the Anointing of the Sick.

3. I heard an announcement at church a while back asking for boys to sign up to serve the weekly Latin Mass. Is there a reason that girls were not included? In July of 2007 Pope Benedict XVI allowed for the celebration of the Usus Antiquior or the Mass of 1962 (Pope John XXIII). In the instructions for the implementation of that document, it was made clear that the liturgical norms in force at the time were to be observed. Since the allowance of girls as servers was prohibited until 1994, they are prohibited from serving at the Old Mass. This is why the announcement indicated a request for boys to serve.

The 1994 interpretation and subsequent explanation noted that girls are permitted to serve but bishops are not bound to allow it. Moreover, priests can choose whether or not to allow this service at the altar. As the letter pointed out: “It will always be very appropriate to the follow the noble tradition of having boys serve at the altar. As is well known, this has led to a reassuring development of priestly vocations. Thus, the obligation to support such groups of altar boys will always continue.” Here at St. Mark we have a dedicated group of boys and girls who volunteer to serve. With the exception of the Old Mass where the prohibition remains in place, that practice will continue, and we are appreciative of the dedicated service offered.

From the Pastor

From the Pastor - 23rd Sunday in Ordinary Time

By John Putnam • September 4, 2026
Today's readings remind us of the importance of our relationships. God created us to live in communion with Him and with one another. Our families, neighbors, friends, and parish community need us, and we need them as we grow together in holiness. In today's Second Reading, St. Paul gives us a simple but profound guide for living in relationship with others. Echoing the words of Christ, he writes, "You shall love your neighbor as yourself." Love is the guiding principle that helps us become good stewards of every relationship God has entrusted to us. In today's Gospel, Jesus shows us what that love looks like, even when relationships become strained. He tells His disciples, "If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother." Rather than ignoring conflict or allowing resentment to grow, Jesus teaches us to approach one another with humility, charity, and a sincere desire for reconciliation. This is faithful stewardship of our relationships. He also reminds us of the strength found in Christian community: "Where two or three are gathered together in my name, there am I in the midst of them." God never intended us to journey to heaven alone. May we care for the relationships He has entrusted to us and help one another grow as faithful disciples. ©Catholic Stewardship Consultants, 2026 Pastoral Pondering Next Saturday the Diocese of Charlotte celebrates the annual Eucharistic Congress at the Convention Center in Charlotte. Events begin on Friday evening, with the majority of activities happening on Saturday and culminating with the Congress Mass in the afternoon. I encourage everyone to take advantage of this opportunity to come together as a Diocesan family and celebrate the source and summit of our faith. Our own Father Kevin Martinez will be the homilist for the Holy Hour on Saturday morning at the conclusion of the Eucharistic procession. Public processions of the Eucharist and the saints (especially their relics and images) are ancient and enduring expressions of Catholic faith. They combine liturgical prayer, public witness, communal pilgrimage and public piety. They visibly proclaim core doctrines—the Real Presence of Christ in the Eucharist and the communion of saints—while symbolizing the Church as a pilgrim people journeying toward the heavenly Jerusalem. These types of processions are found in the Old Testament when the Ark of the Covenant was processed on different occasions, e.g. the conquest of Jericho or the joyful entrance of the ark into Jerusalem. In the early Church processions developed by the 4 th century in both the East and the West. They marked festivals, thanksgivings, penance, the translation (solemn transfer) of relics, the consecration of churches, funerals and times of calamity. Eucharistic processions arose later, in the high Middle Ages, amid intensified theological reflection on the Real Presence (Fourth Lateran Council 1215; development of the language of transubstantiation) and growing devotion to the Eucharist outside Mass. The elevation of the Host during Mass became common around 1200. The Solemnity of Corpus Christi originated in the visions of St. Juliana of Liège (early 13th century), who saw the Church’s liturgical year as a full moon with a dark spot—the lack of a dedicated feast for the Eucharist. The feast was first celebrated in Liège in 1246. Pope Urban IV (formerly archdeacon of Liège) extended it to the universal Church in the bull Transiturus de hoc mundo (1264), commissioning St. Thomas Aquinas to compose the liturgical texts (including Pange lingua, Lauda Sion, and Adoro te devote). A Eucharistic miracle at Bolsena (bleeding Host) around the same time, brought to Urban at Orvieto, reinforced the impetus. Formal public processions with the Blessed Sacrament in a monstrance appeared soon after—early records from places such as Benediktbeuern (1273) and Cologne (1270s)—and spread rapidly across Europe by the 14th century. Pope Clement V and the Council of Vienne (1311) helped regulate the feast and its observance; later papal encouragement and indulgences supported the processions. They typically followed Mass, moved through streets or fields (sometimes stopping at outdoor altars for Gospel readings and petitions), and concluded with Benediction. The Council of Trent strongly endorsed them as a public profession of faith in the Real Presence, especially against Protestant denials. In the Counter-Reformation and Baroque periods they grew elaborate, involving civic authorities, guilds, military escorts, music, and decorations (flower carpets, banners). They continued as major public events in Catholic countries and were revived or defended in later centuries (e.g., against 19th-century secularizing pressures or under Communist regimes). Popes such as St. John Paul II and Benedict XVI emphasized their value; John Paul II restored the Roman Corpus Christi procession and wrote of the need to proclaim the incarnate God “especially in our streets and homes.” The Church continues to encourage them. Liturgical books describe the annual Corpus Christi procession as particularly desirable for the pastoral life of a parish or city when circumstances permit, as a public witness of faith and devotion. Processions of saints remain part of popular piety and local traditions (feast-day celebrations, Rogation observances where retained, translations of relics, etc.).  In short, these processions are not mere pageantry. They are embodied proclamations that the risen Christ walks with His people in the Eucharist and that the saints, as members of the one Body, continue to intercede for and accompany the Church on earth.

From the Pastor - 22nd Sunday in Ordinary Time

By John Putnam • August 28, 2026
Living the stewardship way of life is not easy. Dying to self and living for Christ and others requires sacrifice. It is the work of a lifetime. Yet it is also the only work that truly matters and the only life that ultimately satisfies. In today's Gospel from Matthew, Jesus tells His disciples, "Whoever wishes to come after me must deny himself, take up his cross and follow me." At first, those words may sound difficult to accept. Why would anyone willingly embrace such a path? Jesus immediately gives us the answer: "Whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it." Everything comes down to love. Jesus loved us completely, giving Himself for us on the Cross. He continues to give Himself to us through His Word and, most especially, in the Eucharist. Each day we are faced with a choice: to live for ourselves or to live for God and for others. The second path is more demanding, but it leads to lasting joy and the promise of eternal life. Christ assures us that He "will come with his angels in his Father's glory and then he will repay all according to his conduct." May we choose each day to lose our lives for Christ's sake, offering them back to Him in grateful response to His immeasurable love. ©Catholic Stewardship Consultants, 2026 Pastoral Pondering Two Italian dioceses (Rome and Ventimiglia-Sanremo) recently blocked planned Catholic funeral Masses for two prominent Freemasons after their Masonic affiliations became publicly known just before the ceremonies. This happened on August 7–8, 2026, and applies longstanding Church discipline rather than a new nationwide policy from the Italian bishops’ conference. Since some folks asked about this, I thought it would be a good article. The cases - Rome: Bruno Battisti D’Amario (88), a classical guitarist and professor closely linked to Ennio Morricone’s film work, died on August 5. His funeral Mass was scheduled for August 7 th at Santa Maria in Montesanto (the “Church of the Artists” in Piazza del Popolo). The Grand Orient of Italy (GOI) publicly eulogized him as a “master brother,” founder of the Roman Giuseppe Leti lodge, composer of the GOI’s official anthem, and holder of senior positions (including twice president of the Lazio District College of Worshipful Masters). Cardinal Baldassarre Reina, Vicar General of the Diocese of Rome, consulted the diocesan legal office and denied authorization for the funeral Mass, allowing only a brief prayer as a gesture of Christian charity. - Ventimiglia-Sanremo (Liguria): Mario Tarducci (73), a former Venerable Master of the local Mimosa lodge (no. 985, Orient of Bordighera), was scheduled for a funeral the next day at the parish church of San Marco in Camporosso. Bishop Antonio Suetta learned of the affiliation only after arrangements were made—via local news and public Masonic death notices. After consulting the family and pastor, and noting the simultaneous Rome case, he suspended the ecclesiastical funeral under the same principles, limiting it to simple prayers outside. Canonical and doctrinal basis Both decisions explicitly invoked Canon 1184 of the Code of Canon Law. It denies ecclesiastical funerals to those who, without signs of repentance before death, are “notoriously apostate, heretical or schismatic” or “other manifest sinners” whose funerals would cause public scandal among the faithful. This aligns with the Church’s consistent teaching that Freemasonry is incompatible with Catholicism. The 1983 Congregation for the Doctrine of the Faith declaration (under then-Cardinal Ratzinger) reaffirmed that Catholics who join Masonic associations are in a state of grave sin and may not receive Holy Communion; the negative judgment on Masonic principles remains unchanged. Public, high-level membership without known repentance creates the “public scandal” element that triggers the canonical denial. These were not blanket bans on all Freemasons but responses to notorious cases where the affiliation was openly proclaimed by the lodges themselves, making a Catholic funeral appear to endorse or ignore the incompatibility. Similar past applications have occurred (e.g., high-profile cases involving public scandal). Pastoral care for the grieving family is still encouraged—Mass intentions or a memorial Mass sine corpore (without the body present) can be offered.  In short, two bishops applied existing law firmly once the memberships became public and notorious. The episodes have drawn attention precisely because they reinforce the long-standing discipline amid ongoing tensions between the Church and Freemasonry in Italy. It also reminds all of us that one cannot present themselves as Catholic and live in a manner that contradicts longstanding teaching of the Church.