From the Pastor – 4th Sunday of Easter

May 13, 2019

From the Pastor – 4 th Sunday of Easter

Throughout the Easter season, our readings have given us glimpses into the life of the newborn Church and the bold witness of the early disciples in spreading the Good News of Jesus Christ to all who would listen. These disciples were the first to live a stewardship way of life and their example is as relevant today as it was 2,000 years ago.

In the First Reading, from the Acts of the Apostles, we catch up with Paul and Barnabas in Antioch. While they certainly have some success in reaching many people there with the message of salvation, others are downright infuriated by their words and send them packing. Yet, we read that “the disciples were filled with joy and the Holy Spirit.” Overall, it seems as if Paul and Barnabas had failed in Antioch. But this seeing failure has not robbed them of their joy.  What’s more, they are filled to the brim with the abundant gifts of the Holy Spirit. How is this possible?

It is only possible because Paul and Barnabas saw themselves as nothing more and nothing less than stewards of Christ and His Good News. This realization brought them freedom —  to offer themselves and their lives to others for the sake of the Gospel. The “results” of their efforts were up to God.

This Spirit-filled, joy-filled life is available to all of us, all these years later. It can be achieved when we recognize, like Paul and Barnabas, that all we have and all we are is a gift from God, meant to be shared with others for His glory. Of course, living as God’s stewards does not mean a life of ease or a life free of sacrifice. Sometimes the steward’s life involves great challenges, requiring all the strength and love one has to give. But in the end there is simply no more satisfying way to live.

Pastoral Pondering

I want to congratulate our second graders who received their First Holy Communion yesterday. Our final of three celebrations will be held next Saturday morning. Special thanks goes to Mary Anne Pape, our catechists, St. Mark Second Grade Teachers, and our parents who do so much to prepare our children and make these celebrations possible. First Communion is one of my favorite celebrations during the year because I am always renewed in my own faith when I see the love and devotion that these children have.

Matters of Faith — Last week I addressed some issues surrounding infertility. This week I will again turn to the National Catholic Bioethics center to look at another important moral issue, the end of life. All of us have or will face issues regarding the end of life. These times can be stressful and quite difficult. At the same time, unless there is some preparation, we may be called upon to make serious decisions very quickly. The following information is taken from the resources page of the National Catholic Bioethics Center (ncbcenter.org).

Catholic moral teaching arises from the Catholic understanding of the human person. Specifically, we believe that the human person, made in the image and likeness of God, has inherent worth, intrinsic value. Because of that we reverence the human person from the moment of conception to natural death. The NCBC identifies the following topics for consideration regarding the end of life: the redemptive nature of suffering, the important difference between morally obligatory and optional means of conserving one’s life, the moral and legal status of Advanced Medical Directives and Durable Power of Attorney, and the spread of euthanasia advocacy in America today.

It is a normal human response to want to avoid suffering. Yet, we know in every day life, that suffering comes. Whether it comes to the athlete who pushes himself or herself on the athletic field, someone recovering from the effects of surgery or someone dealing with the natural aches and pains of the aging process, every one of us will experience physical suffering in some way.

For the Christian our understanding of suffering must always be seen through the lens of the passion, death and resurrection of Christ. The Heavenly Father did not will suffering to be a part of the human experience. That came into reality because of the sin of Adam and Eve, but the Father allowed the reality of suffering to become salvific in the offering of His Son, Jesus Christ. Because of this, we can unite ourselves and our suffering to the Cross of Jesus Christ. In doing so, we assist with the work of salvation for the entire world. As St. Paul says, “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church…(Col. 1:24 RSV). Hence, as Catholics, we are called to freely embrace a share in the sufferings of Christ in reparation for our own sins and for the sins of the world.

In considering obligatory and optional means, the main consideration is that we may never directly take innocent human life, including our own. The distinction that is often made in this regard is what is required or ordinary and what is not required or extraordinary. Many years ago Pope Pius XII indicated that we are bound “to use only ordinary means — according to the circumstances of persons, places, times and culture —that is to say, means that do not involve any grave burden for oneself or another. A stricter obligation would be too burdensome for most people and would render the attainment of the higher, more important good too difficult. Life, health, all temporal activities are in fact subordinated to spiritual ends.”

Even though the advances in medical science has made this determination more difficult, we can say that when a medical procedure has little home of improving the health of the person or, because of various factors, is overly burdensome, then it can be legitimately refused. It is important to seek moral guidance from priests and others who have expertise in moral theology and medical ethics in addition to the advice of physicians and health care workers. In order to make such decisions, all pertinent information needs to be available and provided to the patient. Normal care, including nutrition and hydration, are in general morally obligatory; unless it can be shown that doing so would cause harm to the patient.

Advanced Medical Directives and a Durable Power of Attorney are very useful in preparing for the inevitability of these difficult situations. In general the directives should “focus on goals rather than specific medical procedures”. Care has to be taken in their preparation, however, to insure they reflect and expressive of Catholic values and faith. The durable POA is the most useful because you entrust these decisions to someone that knows who you are, what you believe, and how you want these matters handled.

Finally, there has been a move for some time to promote and expand the use of euthanasia around the world. In some places, it has already been very much operative. Pope St. John Paul II defines euthanasia as “an action or omission which of itself and by intention causes death, with the purpose of eliminating all suffering.” The names of Terri Schiavo, Charlie Gard and others come to mind. As more and more government entities embrace these practices, it becomes even more important to be clear about your desires concerning the end of life. It’s something that you should consider now, so that you can be prepared tomorrow.

Please know that the priests and deacons of the parish are happy to be of assistance to you in discussing these matters. As noted above the NCBC has a wealth of information that is easily accessible and understandable concerning these and other important moral issues.

From the Pastor

From the Pastor - Sixth Sunday of Easter

By Lauren Rupar • May 15, 2026
On this sixth Sunday of Easter, our readings remind us that God must come first in our lives, and that love of God is shown through concrete actions — this is precisely why the stewardship way of life is so necessary. Our second reading, from St. Peter, challenges us to “Sanctify Christ as Lord in your hearts.” In other words, we are to put Christ above all else. His role is not only as Savior — as essential as that is — but as Lord of our lives. As His disciples, we are called to place Him at the center of everything — our time, our talent, and our treasure. The beauty of the stewardship way of life is that it gives us a concrete way to live this out. It allows us to demonstrate that Christ truly is Lord of our lives, because love is not merely a feeling. “Whoever has my commandments and observes them is the one who loves me,” Jesus tells us in our Gospel from John. True love is an act of the will. It requires obedience, humility, and deep trust in God. But the reward is extraordinary. Christ tells us, “Whoever loves me will be loved by my Father, and I will love him and reveal myself to him.” Could there be anything more fulfilling than living in such a way that the God of the universe reveals Himself more fully to us? © Catholic Stewardship Consultants, 2026 Pastoral Pondering Lately, with various discussions in the news, particularly with regard to a recent perceived back and forth between the Holy Father and President Trump, the issue of Catholic teaching and the authority of that teaching has come up. Hence, I thought it might be helpful to outline the levels of magisterial teaching in an effort to help folks navigate the different types of teaching along with the required response to each level. Summary: Levels of Magisterial Teaching The Catholic Church teaches with Christ’s authority through the Magisterium , but not all teachings carry the same weight or demand the same level of assent. Understanding these distinctions helps Catholics know how to respond faithfully to Church teaching. 1. Solemn Definitions (Extraordinary Magisterium) These are infallible dogmas formally defined by an ecumenical council or by the pope speaking ex cathedra. They concern truths revealed by God (e.g., the Immaculate Conception, the Assumption). Required response : The assent of faith. Denial is heresy. 2. Ordinary Universal Magisterium Teachings consistently and universally held by the bishops in communion with the pope, even without a formal definition. When universal agreement is clear, these teachings are also infallible (e.g., the intrinsic evil of abortion, male-only priesthood). Required response : The assent of faith. Denial is heresy. 3. Definitive Teachings (Non‑Revealed but Certain) Teachings proposed definitively because they are necessary to safeguard or explain divine revelation, even if not themselves formally revealed (e.g., canonizations, invalidity of Anglican orders). Required response: Definitive assent. Denial is grave error, though not heresy. 4. Authoritative but Non‑Definitive Teaching Non‑infallible teachings of the pope or bishops, such as many encyclicals or pastoral directives. Required response : Religious submission of intellect and will — a sincere openness and respect, not casual dismissal. 5. Prudential Judgments and Pastoral Applications Concrete applications of moral principles to specific situations (e.g., policy approaches in economics or immigration). Required response: Respectful consideration. Legitimate disagreement is possible. Why this matters : Recognizing these levels avoids two extremes—treating all Church teaching as optional opinion (laxism) or treating every Church statement as infallible dogma (rigorism). The Church teaches as a structured, living authority guided by the Holy Spirit, calling for responses proportionate to the level of teaching involved.

From the Pastor - Fifth Sunday of Easter

By John Putnam • May 1, 2026
The readings on this fifth Sunday of Easter present us with themes of dwelling places and home. As Christian stewards, we recognize that this world is not our permanent home. We are pilgrims here, making our way through the stewardship way of life toward our true home — heaven. Yet, as we journey toward heaven, we are called to make our dwelling here — whether in a household of one or a full and busy family — a true “domestic church.” In other words, the stewardship way of life begins long before we set foot on parish grounds. Stewardship starts at home. It begins with our families — our domestic churches. The domestic church plays a key role in our sanctification because it is the primary place where we learn and practice selfless love of others. In our Gospel passage from John, Jesus speaks of heaven as a home filled with dwelling places. “In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you?” This is a beautiful image of the glory that awaits us and the personal love our Lord has for us — preparing a place for each one of us who remains faithful to Him. Let us respond to this great love by becoming good stewards of our earthly dwellings, making our homes true “domestic churches” where we honor God through prayer, care for one another, and generous hospitality. Let us never forget that stewardship starts at home! © Catholic Stewardship Consultants, 2026 Pastoral Pondering A common question that comes up is why non-Catholics can’t receive Communion at weddings or funerals . Hence, it continuing to address basics of the faith, I offer the following: The Holy Eucharist is the source and summit of the Christian life, the real presence of our Lord Jesus Christ—Body, Blood, Soul, and Divinity—under the appearances of bread and wine. Because the Eucharist both signifies and effects the unity of the Church, the Catholic Church approaches the question of Eucharistic sharing, often called “intercommunion,” with profound reverence and care. Catholic teaching holds that full participation in the Eucharist expresses full communion in faith, worship, and ecclesial life. For this reason, the Church ordinarily admits to Holy Communion only those who are fully initiated Catholics and who are properly disposed: in the state of grace, having observed the Eucharistic fast, and free from grave sin. Intercommunion with Other Christians Members of other Christian communities are not ordinarily admitted to Holy Communion at Catholic Masses. As the USCCB Guidelines for the Reception of Communion state: “Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life, and worship, members of those churches with whom we are not yet fully united are ordinarily not admitted to Holy Communion.” Eucharistic sharing in exceptional circumstances requires permission according to the directives of the diocesan bishop and the provisions of canon law. A clear distinction exists between different Christian traditions: Eastern Churches (such as the Orthodox Churches, the Assyrian Church of the East, and the Polish National Catholic Church) possess a valid priesthood and Eucharist by apostolic succession. Catholic ministers may licitly administer the sacraments of Penance, Eucharist, and Anointing of the Sick to members of these Churches if they spontaneously request them and are properly disposed (Canon 844 §3). However, these Christians are urged to respect the discipline of their own Churches, many of which do not permit reception in Catholic celebrations. Other Christians (including Protestants) do not share the Catholic understanding of the Real Presence or the priesthood in its fullness. For them, reception of Holy Communion in a Catholic celebration is permitted only in cases of grave necessity—such as danger of death—when they cannot approach a minister of their own community, they request the sacrament freely, and they manifest Catholic faith in the Eucharist while possessing the required dispositions (Canon 844 §4). General invitations at weddings, funerals, or other occasions are not permitted, as they could imply a unity that does not yet exist. Catholics, in turn, may receive the sacraments only from Catholic ministers, with very limited exceptions for the Eastern Churches when necessary (Canon 844 §2). Catholics are not permitted to receive Communion in most Protestant services, as those celebrations do not possess a validly ordained priesthood. A Call to Charity and Prayer These norms are not rooted in exclusion but in fidelity to the truth of the Eucharist as the sacrament of ecclesial unity. The Church recognizes the real, though imperfect, communion that exists with all the baptized through faith in Christ and the gift of Baptism. We are encouraged to foster unity through joint prayer, Scripture study, works of charity, and dialogue, while patiently awaiting the full visible unity for which Christ prayed. As the Catechism teaches, “Ecclesial communities derived from the Reformation… have not preserved the proper reality of the Eucharistic mystery in its fullness, which is why Eucharistic intercommunion is not possible” (CCC 1400). Yet we rejoice in the elements of sanctification and truth present in these communities and pray earnestly for the day when all Christians may gather at one altar in complete communion. If you have questions about these teachings—perhaps in the context of family members of other Christian traditions—please speak with a priest. He can offer pastoral guidance tailored to your situation while remaining faithful to Church discipline. May our reverence for the Most Blessed Sacrament deepen our love for Christ and our longing for the unity of His Church.