From the Pastor – 32nd Sunday in Ordinary Time

November 13, 2017

From the Pastor – 32 nd Sunday in Ordinary Time

If you pay attention, you are aware that our Church year is drawing to a close. Today is the Thirty-second Sunday in Ordinary Time. Next Sunday is the Thirty-third, and the last Sunday in November is the Feast of Christ the King. With December come Advent and the new Church liturgical year. Throughout this year most of our Gospel Readings have come to us from Matthew, which is the norm for Cycle A, our current year. With the new Church year we will hear Gospels largely from St. Mark.

As we approach the end of the Church year, we also reach the end of the Book of Matthew. Today’s Gospel comes from Chapter 25. Chapter 26 begins with the Last Supper and Jesus’ final hours before His Crucifixion. Most scholars feel that Matthew’s Gospel presents the fullest account of Christ’s teaching. What we have heard in recent weeks confirms that as Christ has presented us with several teaching parables, including today’s Parable of the Ten Virgins.

The Holy Word as we hear it in scripture and at each Mass is filled with wisdom. Today’s First Reading is drawn from the Book of Wisdom. Written only 50 years or so before the coming of Christ, the primary purpose of the book is basically indicative of its name — the author extols the splendor and worth of divine wisdom. Today’s reading, as is the case with many in Wisdom, is intended to provide background for Jesus’ teaching. “For taking thought of wisdom is the perfection of prudence.” Throughout the year we are called to listen carefully and to hear and assimilate the Holy Word of the Lord. Doing that and making an effort to understand the messages of wisdom found therein do bring us wisdom.

In all of his various letters there are four occasions when St. Paul cautions those to whom he is writing, “We do not want you to be unaware…” In other words Paul wants to make sure that they (we) are not ignorant about something. Today Paul writes “We do not want you to be unaware, brothers and sisters, about those who have fallen asleep.” Paul is speaking about the Second Coming of Christ, and his reminder leads very well into Jesus’ message in today’s Gospel. (The other three times Paul uses the phraseology are when he writes the Romans not to be ignorant of God’s plan for Israel; in First Corinthians Paul says do not be ignorant about spiritual gifts; and in Second Corinthians he says not to be ignorant of the suffering and trials in Christian living).

The phrase “fallen asleep” was common at Paul’s time to refer to death. Were you aware, for example, that the word “cemetery” meant, “sleeping places?” Paul’s point is that we who are living must also be prepared. And there is hope because the reward for being prepared is that “…we shall always be with the Lord.” That is the great reward of heaven — to be with Jesus forever. Paul points out that not even death can break our unity with Jesus and other Christians.

Jesus could not be clearer about the necessity of preparedness on our part. The Lord reminds us in the Gospel from St. Matthew “Therefore, stay awake, for you know neither the day nor the hour.” Jesus wants His followers, His disciples, to be ready and prepared. He also makes it clear the price for failing to be ready is high: “Amen, I say to you I do not know you.”

Holy Scripture prompts us often to be aware and ready. In his letter to the Romans, St. Paul paralleled Christ’s message, stating, “Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than we ever believed.” Disciples of Jesus need to think often about the fact that He may come any time. We will stand before Him and give an account of our lives, of our stewardship really. He has entrusted us with many gifts. Are we ready to justify how we have used those gifts?

From the Pastor

From the Pastor - 19th Sunday in Ordinary Time

By John Putnam • August 8, 2025
Whether you are just beginning your stewardship journey or have been living a stewardship way of life for years, today’s readings invite us to ask ourselves an important question. The question is this: “What do you treasure?” Of course, we all know the “right” answer: we treasure our faith, our family, and our friendships. But Jesus tells us in the Gospel passage from Luke how we can discover the real answer to this question. He says, “For where your treasure is, there also will your heart be.” To discern what we really treasure, we need to do a check on our hearts. We can each ask ourselves, “Where do I spend the majority of my energy? Where do I find my thoughts dwelling? How do I choose to spend my time when I find myself with a few spare moments? What do my spending habits reveal about my what is important to me? As Christian stewards, we are called to live our lives in grateful response to all that God has given us. Do I recognize and treasure these gifts? © Catholic Stewardship Consultants, 2025 Pastoral Pondering A couple of weeks back, I wrote about the various types of prayer. Following up on that, I wanted to address what I would call emotionalism and faith. Over the years I have encountered quite a few Catholics who complain that they do not get anything out of Mass or they don’t “feel” God’s presence. This often leads to their searching all over the place – sometimes in all of the wrong places – for something to fill that void. There is a danger here that needs to be avoided. The Catholic view of emotionalism, while not explicitly addressed as a single concept in official doctrine, can be understood through the Church’s teachings on emotions, reason, and the role of the will in spiritual life. Emotionalism, broadly defined as an excessive or uncontrolled reliance on emotions over reason or disciplined faith, is generally approached with caution in Catholic theology. Below is a concise explanation based on Catholic principles: Emotions as Part of Human Nature : The Catholic Church teaches that emotions (or "passions") are natural components of human psychology, created by God. According to the Catechism of the Catholic Church (CCC 1763-1768), passions like love, joy, sorrow, or anger are neither good nor bad in themselves but become morally good or bad based on how they are directed by reason and the will toward God’s purpose. Balance of Reason and Emotion : Catholicism emphasizes the integration of emotions with reason and faith. Emotionalism, as an overemphasis on feelings without grounding in truth or moral reasoning, can lead to spiritual imbalance. St. Thomas Aquinas, a key Catholic theologian, teaches that passions must be governed by reason, which is informed by divine law and grace, to align with virtue (Summa Theologiae, I-II, Q. 24). Dangers of Emotionalism in Worship : In the context of liturgy and prayer, the Church values authentic emotional expression but warns against emotionalism that prioritizes subjective feelings over objective truth or the sacredness of worship. For example, Pope Benedict XVI, in his writings on liturgy, critiqued overly sentimental or entertainment-driven worship styles, advocating for reverence and focus on Christ’s sacrifice (The Spirit of the Liturgy). The Church encourages heartfelt devotion but rooted in doctrine and tradition. Sadly, there are many examples of contemporary Catholic worship that ignore this basic principle. Discernment in Spiritual Life : Catholic spirituality, as seen in the works of mystics like St. Ignatius of Loyola or St. Teresa of Ávila, stresses discernment to distinguish genuine spiritual consolations (from God) from fleeting emotional highs. Emotionalism that lacks discernment may lead to self-deception or instability in faith. Charismatic Movements and Emotional Expression : The Catholic Charismatic Renewal, for instance, embraces expressive worship and emotional experiences like joy or spiritual gifts (e.g., speaking in tongues). However, the Church regulates such movements to ensure they align with doctrine and are not driven by unchecked emotionalism. Vatican documents, like those from the Congregation for the Doctrine of the Faith, emphasize that charismatic expressions must be tested against Scripture and Tradition.  In summary, the Catholic Church views emotions as valuable but subordinate to reason, will, and faith. Emotionalism, when it overrides these, is seen as potentially misleading or spiritually immature. The goal is a balanced faith where emotions enrich but do not dominate one’s relationship with God. In the end, the goal of prayer, especially liturgical prayer, is to worship God. It is not about seeking heavenly warm fuzzies to make us feel better. On occasion we may certainly receive these signal graces, and we should thank God for those. Nonetheless, they are not ends in themselves. The only end of the spiritual life if God Himself.

From the Pastor - 18th Sunday in Ordinary Time

By John Putnam • August 2, 2025
Today’s Gospel passage comes as a pat on the back from Heaven for all of us striving to live a stewardship way of life. It reminds us why we live the way we do and why we make the choices we make. Let’s face it, if we truly embrace this way of life, there will be people who find our choices — based on serving God and others — downright foolish. But let’s see what God thinks. Spoiler alert: turns out Christian stewards are not the fools! In this passage, Jesus makes it clear that life is not about “stuff” as he tells the parable of the wealthy businessman who thought he had everything figured out. The man had such an abundance of stuff that he didn’t have room to store it all. So, thinking of earthly things and not on what is above, he decided to build a bigger place to store all that stuff. Patting himself on the back, he thought about what good times he would have in the years ahead. But Jesus tells us that day would turn out to be the man’s last day on the earth. And he had spent it thinking only of himself. How foolish! Don’t be ashamed of living differently from the people around you. Be confident as you set priorities based on what is above. © Catholic Stewardship Consultants, 2025 Pastoral Pondering With the election of Pope Leo XIV, many folks have expressed an interest in understanding the history of his most recent predecessor with the same name, Pope Leo XIII, who is considered a great proponent of Catholic Social teaching. His encyclical, Rerum Novarum, is the basis for our understanding of this important branch of Catholic theology, so I thought it might be useful to share a summary of that document. Rerum Novarum, an encyclical issued by Pope Leo XIII in 1891, addresses the social and economic challenges of the modern world, emphasizing the Church's role in addressing injustices within the rapidly industrializing society. It marks the beginning of modern Catholic social teaching and sets a framework for dealing with issues related to labor, capital, and society. Key Themes of Rerum Novarum: Dignity of Labor : It affirms the dignity of work and the rights of workers, including just wages, the right to form unions, and decent working conditions. Work is not merely an economic activity but a means for the personal development of individuals. Private Property : The encyclical upholds the right to private property, stating that it is natural and beneficial for individuals and families. However, this right carries with it the responsibility to use one's property for the common good. Role of the State : It outlines the role of the state in promoting justice and protecting the rights of individuals, especially the poor and vulnerable. The state should act as an agent for social order and the common good but should not overreach into individual freedoms. Class Cooperation : Pope Leo XIII advocates for the cooperative relationship between employees and employers, encouraging a spirit of mutual understanding and collaboration rather than conflict, aiming to harmonize interests for societal benefit. Social Justice : The encyclical is concerned with the effects of unchecked capitalism and socialism, critiquing both extremes and emphasizing a balance that respects human dignity while promoting social justice and the well-being of all members of society.  Rerum Novarum serves as a cornerstone for subsequent Catholic social thought, inviting us to consider how we can address economic and social issues while respecting human dignity and the common good.