From the Pastor – 6th Sunday in Ordinary Time

February 12, 2018

From the Pastor – 6 th Sunday in Ordinary Time

Often one of our human weaknesses has to do with us believing or thinking we know better than God in relation to what we do and what we do in relation to others. Of course, part of that has to do with our failure to pray and consult the Lord, or even more to make no effort to understand what God may be telling us.

In today’s Gospel Reading from St. Mark, we hear about Jesus curing a leper. In His instructions to the cured man, He says, “See that you tell no one anything,” Of course, the man pays no attention to this instruction from the Lord. Instead, “The man went away and began to publicize the whole matter.”

Surely the man meant well; in fact, he probably thought he was helping Jesus, but the reality as stated in the Gospel is that his disobedience hindered the ministry of Jesus, “so that it was impossible for Jesus to enter a town openly.” We need to obey the Lord, and we should never think we have a better plan than He does.

Even the eminent scientist Albert Einstein recognized how important Jesus’ teachings are. Einstein said, “As a child I received instruction both in the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene — no one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life.”

From the Pastor

As we begin the season of Lent this Wednesday, we enter both a season of penance and renewal. It is a season of penance because we are called to deny ourselves and to take up our crosses and follow the Lord. It is a season of renewal because unless a grain of wheat falls to the ground and dies, it cannot bear fruit (cf. Jn. 12:24). We must constantly die to ourselves in order that Christ may live in us. That resistance to dying to self comes in many forms. Sometimes it is, as Matthew Kelly points out, a resistance to happiness. At other times, it shows up as false pride that prevents us from being obedient to the Lord’s call to change. Whatever our struggle might be, Lent affords us the opportunity to marvel at what the Lord can do in our souls if we only allow Him to work and transform us.

Staff changes – I wanted to announce the following staff changes:

After serving the parish from its beginning in 1997, Tricia McCaa has decided to retire effective March 1 st . She can now devote herself to being grandma, which everyone knows brings her great joy. It is impossible to adequately thank someone for such longstanding service, but suffice it to say that to many Tricia has been a constant and stabilizing presence in the parish year after year and decade after decade. While she will certainly be missed in the office, I ask you to join me in wishing her well as she begins this new chapter in her life.

After serving the parish for over 10 years in Faith Formation, Faye Nye will be assuming the directorship of Faith Formation at Holy Spirit in Denver. Faye and her husband live in Denver now, and she has been volunteering there for some time. Father Carmen has been without a DFF for several months, and Faye is excited to help him develop and grow the program there. Faye has always been a pleasure to work with. She cares for each child she serves, and I know that she will bring that same love and commitment to Holy Spirit. We wish her well.

As I mentioned a couple of weeks ago, we have been doing some reorganizing in Faith Formation. Part of reorganizing also means evaluating the positions we have and making sure that we are being good stewards of our parish resources. The realignment, therefore, has resulted in seeing that one of our part time positions was no longer necessary since the tasks assigned could be assumed by Michael Griffith. Therefore, the position of Coordinator of Adult Faith Formation has been eliminated. Sonnet Bonelli has been serving in this capacity and has been a great help during this transition time. I want to thank her for her service and am thankful that she will continue to be involved in various ministries around the parish.

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.