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 - 30th Sunday in Ordinary Time

By John Putnam • October 24, 2025
In last week’s readings, we were encouraged to remain persistent and constant in our prayer life. Today, we focus on the proper attitude of a steward at prayer. In the Gospel passage from Luke, Jesus illustrates the humble attitude we must have as we approach God in prayer through a parable of two praying men. One is a Pharisee, a man with respected status, theological training, and all the right credentials. He marches right up to the front of the temple to speak a prayer “to himself,” thanking God for making him just a little bit superior to everyone else! The other man is a tax collector, known by those of his day to be a cheater and a sell-out to his fellow Jews. In contrast to the Pharisee, he stands near the back and cries out to God in a simple and honest way: “Be merciful to me a sinner.” Jesus tells us that it is the tax collector and not the Pharisee who leaves the temple justified. Why? The Pharisee was full of self as he approached God. He felt no real need for God as he rattled off his resume of good works and spiritual practices. He was simply going through the motions of prayer. His lack of humility prevented him from entering into a real dialogue with the Father. He was not transformed by his time of prayer because he was so full of himself that He left God no space to enter in. The tax collector, by contrast, emptied himself as he approached God. He recognized who he truly was (a sinner) and asked simply for mercy, leaving all the rest up to God. This is the kind of attitude that God can work with! This is how a good steward prays — with trust, with complete openness to God’s will, with a listening mind and heart, ready to serve as God leads. © Catholic Stewardship Consultants, 2025 Pastoral Pondering November is the month which begins with All Saints and All Souls. It is a good time to reflect on the importance of our connection with those who have gone before us “marked with the sign of faith.” We have a special obligation (spiritual work of mercy) to pray for the dead, especially remember the souls in purgatory. Here is an outline of Catholic teaching to help us make better use of and have a better understanding of this important Catholic obligation. Importance of Praying for the Dead in Catholic Theology In Catholic theology, praying for the dead holds profound significance as an act of communion of saints, mercy, and * * solidarity ** within the Church. It is rooted in Scripture, Tradition, and the Church's magisterium, affirming that the living can aid the deceased in their journey toward full union with God. Below, I'll outline the key theological foundations, biblical and historical support, and practical implications. 1. Theological Foundation: The Communion of Saints · The Catholic Church teaches that the faithful—whether on earth (Church Militant), in Purgatory (Church Suffering), or in heaven (Church Triumphant)—form **one mystical Body of Christ** (Catechism of the Catholic Church [CCC] 946–962). · Death does not sever this bond. Prayers from the living can remit the **temporal effects of sin** for souls in Purgatory, a state of purification after death for those destined for heaven but not yet fully sanctified (CCC 1030–1032). · Why it matters : This practice underscores human interdependence in salvation. Just as saints intercede for us, we intercede for the dead, fostering charity and hope in the resurrection. 2. Biblical Basis Catholic theology draws directly from Scripture, emphasizing prayer for the dead as an ancient practice: Scripture Reference | Key Passage | Theological Insight 2 Maccabees 12:38–46 | Judas Maccabeus offers sacrifices and prayers "for the dead, that they might be delivered from their sin." | Explicit endorsement of prayers and offerings for the deceased to atone for sins; foundational for Purgatory doctrine (accepted in Catholic canon). 1 Corinthians 15:29 | "Otherwise, what will people accomplish by having themselves baptized for the dead?" | Implies a custom of rites benefiting the dead, supporting intercessory prayer. 2 Timothy 1:16–18 | Paul prays for mercy on Onesiphorus, who has died. | Shows apostolic practice of praying for the deceased by name. These texts affirm that such prayers are **pleasing to God** and effective, countering Protestant objections by highlighting pre-Christian Jewish roots (e.g., Maccabees) and New Testament continuity. 3. Historical and Doctrinal Development · Early Church : Inscriptions in Roman catacombs (2nd–3rd centuries) request prayers for the dead. St. Augustine (Confessions, Book IX) recounts his mother Monica's prayers for his father. Tertullian (c. 200 AD) describes annual Masses for the deceased. · Councils : The Second Council of Lyons (1274) and the Council of Trent (1563) dogmatically affirmed Purgatory and suffrages (prayers, Masses) for the dead as meritorious. · Modern Teaching : Pope Benedict XVI's Spe Salvi (2007) explains Purgatory as "God's mercy transforming us," where our prayers "help complete what is lacking" (cf. Colossians 1:24). Pope Francis echoes this in Misericordiae Vultus (2015), calling it an act of divine mercy . 4. Spiritual Benefits and Practices Aspect | Importance | Common Practices For the Dead | Accelerates purification; applies merits of Christ's sacrifice through the Church's treasury (CCC 1477). | Offering Masses, Rosary for the deceased, indulgences (e.g., All Souls' Day). For the Living | Purifies our own sins via charity; gains plenary indulgences (e.g., visiting cemeteries Oct. 1–8). | November's Month of the Holy Souls; Eternal Rest prayer ("May they rest in peace"). Communal Impact | Strengthens parish unity; reminds us of judgment and heaven's reality.| All Souls' Day (Nov. 2) Masses; Book of the Dead in parishes. Key Prayer Example : Eternal Rest – "Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen." Recited after Masses or privately. 5. Addressing Common Objections · “Purgatory isn't biblical" : While the term "Purgatory" is post-biblical, its reality is inferred from 2 Maccabees, 1 Corinthians 3:13–15 ("fire will test... works"), and Matthew 12:32 (forgiveness "in the age to come"). · “Why pray if salvation is by faith alone?": Protestants reject it, but Catholics affirm faith *works through love* (Galatians 5:6); prayers apply Christ's merits, not "earn" salvation. · Evidence of Efficacy : Miracles (e.g., St. Gregory the Great's Mass freeing a soul) and near-death experiences reported in Catholic lore reinforce its reality. In summary, praying for the dead is essential to Catholic soteriology (theology of salvation), embodying hope in God's mercy and the interconnectedness of salvation history. It transforms grief into active love , urging Catholics to "remember their mercy" (Sirach 7:33). For deeper study, consult the *Catechism* (CCC 958, 1030–1032) or Vatican documents like Indulgentiarum Doctrina (1967).

From the Pastor - 29th Sunday in Ordinary Time

By John Putnam • October 17, 2025
The four pillars of parish stewardship are hospitality, prayer, formation, and service. Today’s readings show us the immense value of prayer and the privileged place it must have in our individual lives and in our parish community Our Lord Himself calls us to prayer — and persistence in prayer — in the Gospel passage from Luke. Jesus tells the parable of the nagging widow who finally wears down the judge with her unrelenting persistence in her pursuit of a just ruling from him on her behalf. Jesus goes to great lengths to describe this judge, saying he “neither feared God nor respected any human.” Yet even this corrupt judge responds with a just judgment because of the widow’s persistence. Jesus uses this outlandish example to draw a vivid contrast between a reluctant, dishonest judge and our loving, all-merciful Father. If even a bad judge will give a good result in response to a persistent request, how much more (infinitely more) eagerly and perfectly will our good Father respond to our persistent prayers to Him. If he delays in responding, if he provides a different response from the one we were expecting, we can remain confident and trusting in His goodness, knowing that His response, whenever it comes and in whatever form, will be the very best one for us. Our job then, as Christian stewards, is simply to remain faithful to our relationship with God through prayer. We must lean on each other in our communities — family and parish — as we support each other in prayer. A strong pillar of prayer will make all our other stewardship efforts fruitful. © Catholic Stewardship Consultants, 2025 Pastoral Pondering I have noticed for a while now that many folks in the parish, and many Catholics in general, seem to have an erroneous or at least a confused understanding of the “Sunday obligation.” The obligation to attend Mass on Sundays and holy days is rooted in our fundamental obligation to worship God and keep the Lord’s Day holy. In light of this, I thought it opportune to present a summary of the Church’s teaching in this regard. I hope you find it helpful. Catholics are obligated to attend Mass on Sundays and Holy Days of Obligation primarily because it is a precept of the Church, rooted in both divine law and ecclesiastical authority. This obligation stems from the Third Commandment (“Remember to keep holy the Lord’s Day”), which in Christian tradition applies to Sunday as the day commemorating Christ’s Resurrection, marking it as a day of worship, rest, and renewal. The Catechism of the Catholic Church (CCC) explains this in detail, particularly in sections on the precepts of the Church and the Third Commandment. Biblical and Theological Foundations The obligation draws from Scripture, where God commands the sanctification of the Sabbath (Exodus 20:8-11; Deuteronomy 5:12-15). For Christians, this shifts to Sunday—the “Lord’s Day”—to honor Jesus’ Resurrection on the first day of the week (Acts 20:7; Revelation 1:10). The Eucharist is seen as the “source and summit” of the Christian life (CCC 1324), making participation essential for spiritual nourishment, community unity, and fulfilling one’s relationship with God. As CCC 2180 states, the faithful are bound to participate in Mass on these days to sanctify them through worship. Holy Days of Obligation are additional feasts (such as Christmas, Assumption of Mary, or All Saints’ Day, varying by region) that the Church designates as equally important for similar reasons—honoring key mysteries of faith, the Virgin Mary, or saints—requiring the same level of observance. Church Law and Precepts This is formalized as the first precept of the Church: “You shall attend Mass on Sundays and on holy days of obligation and rest from servile labor” (CCC 2042). It requires active participation in the Eucharistic celebration and abstaining from work that hinders sanctification or rest. Canon Law reinforces this: “On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass” (Canon 1247). The Sunday Eucharist is described as the “foundation and confirmation of all Christian practice,” making attendance obligatory unless excused by serious reasons like illness, infant care, or a dispensation from a pastor (CCC 2181). Deliberately missing without such cause is considered a grave (mortal) sin. Practical and Spiritual Reasons Attending Mass orients believers toward God at the start of the week, fosters community, and provides grace through the sacraments. It’s not just a rule but an opportunity for encounter with Christ. The Church emphasizes this as the highest form of worship, essential even during travel or vacations, underscoring its priority in Catholic life. This obligation applies to all Catholics who have reached the age of reason (around 7 years old) and are physically able, with exceptions for valid impediments. Parents have a very important obligation to assist their children to fulfill this obligation. In general, children under the age of 16 cannot get to Mass without the assistance of the adults in their lives. Hence, the culpability for missing Mass usually falls to those adults rather than the children.  In the end fulfilling the “Sunday obligation” is more about loving God than anything else. Do we love Him enough to give Him at least an hour on Sundays and holy days? It would seem this is the least we can do in offering this act of love to the One who loved us first.