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 - 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.