From the Pastor – 24th Sunday in Ordinary Time

September 18, 2017

The theme throughout today’s readings from Holy Scripture has to do with forgiveness. We must always appreciate that forgiveness is a two-way street. We need to seek forgiveness as all of us are likely to do. However, forgiveness is also something we need to grant to others.

Some scholars consider Matthew’s Chapter 18, from where our Gospel Reading comes today, as perhaps among His most personal teachings to His disciples and others as spiritual leaders. There is no question that the Lord is in the process of preparing His followers for the time when they (we) must continue His Kingdom without His physical presence. He is trying to build up the sense of fellowship and cohesion among His flock.

Thus, He focuses on how to build up cooperation and unity in those who work to build His Kingdom. He makes it clear that for us to accomplish that requires forgiveness and reconciliation. The lesson for us is quite basic: we need to know, appreciate and understand the grace of Jesus and respond by learning how to forgive our sisters and brothers (all sisters and brothers in our Christian and Catholic fellowship).

Christ always forgives us if we come to Him with a humble and repentant heart, and He expects the same from us. We need to forgive others just as we are forgiven. As Jesus warns us in today’s Gospel: “So will my heavenly Father do to you, unless each of you forgives your brother (and sister) from your heart.”

Pastoral Ponderings

Returning to the survey: Any comments regarding Liturgy and Worship at St. Mark? “The direction I sense we are being taken is pre-Vatican II. We now have “masters of ceremonies” turning pages as our priests are attempting to lift themselves above the faithful. Entirely too much pomp and little visible humility on the altar.”

In my experience, when someone makes a comment like this, they simply have no idea what the liturgical documents of the Church actually say. There are no liturgical practices at the parish that are not in conformity with both Sacrosanctam Concilium (The Constitution on the Sacred Liturgy of Vatican II), Redemptionis Sacramentum (Instruction on Certain Matters to be Done or Avoided during the Eucharist), the General Instruction on the Roman Missal , and the Liturgical Norms of the Roman Catholic Diocese of Charlotte. Observing the norms laid out in these documents is the serious obligation of the pastor and any priest who assists him in the pastoral care of the parish.

With that being said, there is certainly some latitude in how the celebrations are ordered and what options are exercised. First and foremost, it needs to be said that the celebration of the Most Holy Eucharist is about offering proper worship to Almighty God. It is neither about the people in the pew nor the priest on the altar. The whole assembly is to be directed towards Christ who is the perfect offering to the Father. As previously noted several weeks ago, we offer various liturgical “styles” musically at the various Masses of the weekend to provide options for the faithful. This is an intentional decision by the pastoral staff.

In terms of the use of older servers as “Masters of Ceremonies” is a great assistance to the celebrant. When he can focus solely on offering the prayers to God it makes the Mass more prayerful and allows the flow of the liturgy to occur more seamlessly. It has nothing to do with pomp. It has everything to do with practicality. Moreover, during the course of 25 years of priesthood, I have seen many of those who served in this role eventually enter the seminary and serve the Church as ordained priests. While this is certainly not a requisite of the position, why would anyone object to a liturgical function that encourages vocations? I am very proud of the young men who take such care to learn the various elements of the liturgy and offer their service freely to God and the parish. I would hope that everyone would offer the same level of appreciation to those who serve thusly.

By and large the responses to the survey were very helpful and appreciated. As was the case in the response above, there are some that seem to simply want to grind a personal axe rather than to assume the best of intentions and offer the benefit of the doubt. If you have a question about something, then ask one of the priests. We are all more than happy to respond to questions offered in charity and genuine interest.

From the Pastor

From the Pastor - 23rd Sunday in Ordinary Time

By John Putnam • September 5, 2025
Today’s readings make very clear the demands that will be made of those wanting to be called disciples of Christ. We must be prepared to give our all to Him. But in the end, the life of discipleship — the stewardship way of life — is the only life that can truly satisfy. In the Gospel passage from Luke, Christ says, “If anyone comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.” Our Lord is speaking here not of emotions but rather of priorities. He must come first in all aspects of our lives. Period. He goes on. “Whoever does not carry his own cross and come after me cannot be my disciple.” In other words, it’s all or nothing. Compromise is simply not possible. Christ wants us to give all of ourselves, all aspects of our individual lives, our family life, our parish over to Him and to the pursuit of His kingdom. And just when we think our Lord might soften His message to make it a little more palatable, He goes further! “Anyone of you who does not renounce all his possessions cannot be my disciple.” Why is our Lord being so demanding? Only because He knows us so well and loves us so much. He knows that if we do not live by putting Him first before all else, we will easily be swallowed up by the earthly cares that weigh us down — our material things, our status, and our egos. He knows these things cannot satisfy us. He knows this because He is our Maker, and He made us for more. We are made to be His disciples, to seek after Him and His Kingdom. Embracing stewardship as a way of life allows us to count the cost and then run after Him with all our might. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Over the last several years, I have noticed, and statistics seem to bear this out, that suicides and attempted suicides have been on the rise, especially among young people. The 18-30 demographic seems to be especially susceptible. I’m sure the roots of that type of despair start much younger, but funerals that I have celebrated or know about are always very heavy, spiritually. I have been speaking with my leadership team about ways that we, as a parish, could address this issue and be proactive in providing outreach and support. I thought it would be helpful to provide an outline of the Church’s teaching on the topic and encourage us all to think of ways that we can be a help in slowing the tide. Hope in Christ: A Catholic Reflection on Suicide The Gift of Life The Church proclaims that every human life is sacred and created in love by God. “God alone is the Lord of life from its beginning until its end” (Catechism of the Catholic Church 2258). Suicide is a grave matter, because it rejects the gift of life entrusted to us (CCC 2280–2281). Yet the Church also teaches that grave psychological suffering, fear, or illness can lessen a person’s responsibility. For this reason, we do not despair of the salvation of those who have taken their own lives but entrust them with hope to the mercy of God (CCC 2282–2283). Why Young Adults Are at Risk Many young people today face loneliness, anxiety, and the pressure to be “perfect.” Pope Francis, in Christus Vivit, reminds the Church that young adults need to know they are not alone: “The Church must be a place of compassion, where they are listened to and accompanied with respect” (CV 242–247). Suicide often grows out of a crisis of meaning, when life feels empty or burdensome. The Gospel answers with a promise: each life has a God-given purpose that no failure or suffering can erase. Our Christian Response Compassion and Mercy. The Church rejects judgment and instead offers prayer, accompaniment, and hope for those who have died and for their families. A Community of Belonging. Gaudium et Spes teaches that we only find ourselves through sincere gift of self (GS 24). Our parishes must be places where every young person knows they belong. Seeking Help Is Holy. The Catechism calls care for health a moral duty (CCC 2288). Turning to counseling, medical support, or trusted mentors is a way of honoring God’s gift of life. The Cross Brings Meaning. Saint John Paul II wrote that our suffering, united with Christ’s Passion, can become a source of redemption (Salvifici Doloris 18–19). No suffering is meaningless in Christ. A Word of Hope As followers of Jesus, we must say clearly: if you are struggling, you are not alone. Your life is not a mistake. God loves you. The Church loves you. Reach out — to a friend, to your priest, to a counselor. Asking for help is an act of courage and faith. Prayer God of mercy, embrace all who struggle with despair, especially our young people. Fill their hearts with the light of Your love. Receive into Your peace those who have died, console their families, and make our parish a home of hope, healing, and belonging. Amen. If you or someone you know is struggling, please reach out. 📞 In the U.S., dial 988 (Suicide & Crisis Lifeline).

From the Pastor - 22nd Sunday in Ordinary Time

By John Putnam • August 29, 2025
Today’s readings remind us of a chief virtue that characterizes the Christian steward: humility. This is a virtue that is widely thought of as a form of self-abasement. That understanding, however, is off the mark. Humility is simply the awareness of who (and Whose) we truly are. On one hand, we are children of the Most High God who loved us into existence and who, by virtue of our Baptism, have the Holy Trinity dwelling within us. On the other hand, we are children who are completely dependent on God for our existence and for every breath we take. Our Lord speaks of true humility in our Gospel passage from Luke, telling the parable of the guests invited to a wedding banquet and instructing us not to seek a place of honor at the banquet table, lest a more distinguished guest arrives and we are asked to move to a lower place. Jesus has much more in mind here than an etiquette lesson. He is reminding us that all glory belongs to God. The visual image He offers in having to slink down to a lower seat at the table points out how silly we are when we forget to give God the credit for our blessings and talents. On the other hand, when we live in humility — recognizing that all we have is a gift from God and using those gifts to serve Him and others — then God “exalts” us by filling us with even more of Himself and His grace. Jesus goes on to encourage us to serve and share our blessings with people facing circumstances that would make it impossible for them to offer us any worldly advantage or prestige — “the poor, the crippled, the lame.” Our attitude and how we serve and share should be centered on true humility — recognizing that we are all “little” ones in the eyes of God. We are all His children; brothers and sisters invited to our Father’s heavenly banquet. © Catholic Stewardship Consultants, 2025 Pastoral Pondering  In the last couple of weeks, I have heard various news stories regarding a push to legalize marijuana nationally. I thought, in light of that, it might be helpful to review Catholic teaching. In Catholic thought, the morality of marijuana use is evaluated through the lens of natural law, Church teaching, and principles of human dignity, reason, and stewardship of the body. While the Catholic Church does not have an explicit, definitive teaching on recreational marijuana use, its moral framework provides guidance based on related principles, particularly from the Catechism of the Catholic Church (CCC) and papal statements. Key Principles: Respect for Human Dignity and the Body : The Church teaches that the human body is a temple of the Holy Spirit (1 Corinthians 6:19-20) and must be cared for responsibly. Actions that impair the body or mind without sufficient reason are considered morally problematic (CCC 2288-2291). Use of Substances and Reason : The Catechism addresses the use of drugs, stating: “The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense” (CCC 2291). This suggests that recreational use of substances like marijuana, which can impair reason, judgment, and health, is generally viewed as morally wrong unless justified by medical necessity. Moderation and Prudence : Catholic moral theology emphasizes the virtue of temperance, which governs the use of pleasurable things. Any substance use that leads to loss of self-control or addiction is contrary to this virtue. Intention and Context : The morality of an act depends on its object, intention, and circumstances (CCC 1750-1756). Using marijuana for medical purposes, under professional guidance and with legal approval, may be permissible if it alleviates serious suffering and does not lead to abuse. Recreational use, however, is often seen as problematic because it typically seeks intoxication or escape, which can undermine human flourishing. Obedience to Just Laws : Catholics are called to respect legitimate civil authority (CCC 2238-2243). If marijuana use is illegal in a given jurisdiction, using it recreationally would generally be considered sinful, as it violates just laws meant to protect the common good. Where marijuana is legal, the moral question shifts to its effects on health, reason, and responsibility. Application to Marijuana: Medical Use : If marijuana is prescribed by a competent medical authority for a serious condition (e.g., chronic pain, epilepsy), its use could be morally permissible, provided it is used responsibly and does not lead to dependency or impairment that harms one’s duties to God, self, or others. Recreational Use : Recreational marijuana use is generally viewed as morally problematic in Catholic thought, especially if it impairs reason, leads to addiction, or harms physical or mental health. The Church’s emphasis on sobriety and the proper use of human faculties suggests that using marijuana to achieve intoxication or euphoria is contrary to human dignity. Cultural and Social Considerations : Some Catholic theologians note that moderate use in a legal, controlled context (e.g., akin to moderate alcohol consumption) might not always constitute a grave sin, depending on the circumstances. However, the potential for abuse, addiction, and harm to self or others makes recreational use a serious moral concern. Papal and Magisterial Guidance: Pope Francis has spoken against the legalization of recreational drugs, including marijuana, stating in 2014: “Drug addiction is an evil, and with evil there can be no yielding or compromise.” He emphasized the harm of drugs to individuals and society, particularly youth. The Catechism’s broad condemnation of non-therapeutic drug use (CCC 2291) is often interpreted to include recreational marijuana, though it does not explicitly name it. Practical Considerations: Discernment : Catholics are encouraged to discern their intentions and the effects of marijuana use. If it leads to escapism, neglect of responsibilities, or harm to relationships, it would be considered sinful. Addiction Risk : Marijuana’s potential for dependency raises concerns, as addiction undermines freedom and responsibility. Social Justice : The Church also considers the societal impact, such as the exploitation in the drug trade or the normalization of substance use in ways that harm vulnerable populations. Conclusion: In Catholic moral theology, marijuana use is permissible only for legitimate medical purposes under strict conditions. Recreational use is generally considered immoral due to its potential to impair reason, harm health, and violate the virtue of temperance. Catholics are called to exercise prudence, respect civil laws, and prioritize their responsibilities to God and others. For specific guidance, consultation with a priest or moral theologian is recommended, as individual circumstances can influence moral judgments.