From the Pastor - First Sunday of Advent

December 4, 2017

From the Pastor - First Sunday of Advent

Today, the First Sunday of Advent, marks not just the beginning of our preparation for Christmas, but also the beginning a new liturgical Church year for us as Catholics. Advent extends over the next four Sundays, literally culminating on Christmas Eve this year. The word “Advent” comes from the Latin word Adventus, which means “coming.” Like Lent this is a preparatory season, one that has us looking forward and waiting for something greater.

We are aware that the One Who is coming is Christ, but that means more than just Christ’s birth at Christmas. It also means the coming of Christ into our lives through grace and the sacraments of Holy Communion and reconciliation. However, its ultimate meaning has to do with preparing for Christ’s second coming. In that regard in past few weeks our readings from Holy Scripture have very much centered on being prepared for that final coming. Today’s readings continue that theme.

We hear readings from Isaiah often at this time of year because that prophet foretold in such accurate detail the coming of the Messiah, of Christ. In addition, there is a certain poetry to the way Isaiah writes. The closing of our First Reading is “Yet, O Lord, you are our father; we are the clay and you the potter: we are all the work of your hands.” What an eloquent statement about Who God is, and who we are as well! However, even if we understand that we are God’s creation, as is everything, for God to truly form us we must be open to Him and to His direction and guidance.

Advent is a time for us to develop our relationship with God so we are the “work of His hands.” There is a clear explanation in this reading that one of the great obstacles to God being an intimate part of our lives is our sinfulness. This is a time when it is important to address that obstacle, to reconcile with God, and with many others in our lives perhaps, so that we can indeed be prepared and fulfill God’s wishes for us.

St. Paul opens today’s Second Reading from Paul’s First Letter to the Corinthians by greeting them with “Brothers and sisters: Grace to you and peace from God our Father and the Lord Jesus Christ.” St. Paul uses the phrase “grace to you and peace” five other times in his letters in the New Testament. Grace is always first and peace second, because grace is the source of peace. Without grace there can be no peace. Referring to “the Lord Jesus Christ” is also quite typical of Paul’s perspective. In fact, he uses that term almost twenty times in this letter alone.

Immediately after his greeting Paul writes, “I give thanks to my God always on your account…” This is a time of year when we need to focus on our blessings and approach God with the same sense of gratitude Paul always displays. Gratitude, as we know, is at the heart of a stewardship way of life, a Christian way of life. This is a time of year when we need to express that gratitude with a renewed sense of spirituality and a commitment to making changes in our lives that really do prepare us for the coming of Christ.

It is well to understand that the Corinthian church had many problems, and Paul was well aware of that. Nevertheless, Paul is confident that there are solutions to all of these. Why? Because “God is faithful.” Paul has a trust in God and he urges the Corinthians to have that same trust. This Advent time of year is a time when we need to place our trust in the Lord as well.

The Gospel Reading from St. Mark opens with “Be watchful! Be alert!” This is the same message we have heard over and over in recent weeks. We do not know, cannot know, when Jesus is coming or when our own lives will end. There are two ways to look at that: the cynical way is “I don’t know so it really does not matter.” This Advent season is a time when we should come to grips with the reality that it does matter. As Jesus reminds us, we need to be alert, eager, and ready for His coming. But we tend to put that preparedness off, which is the human way we often respond. Now is the time for each of us to commit ourselves to getting prepared by embracing the many opportunities afforded us during Advent and then Christmas.

The Lord says “It is like a man traveling abroad. He leaves home and places his servants in charge, each with his own work.” Jesus is the “man traveling” and we are His “servants.” He has left us with His house (the Church entrusted to each of us); His authority (authority always involves responsibility); and our own work (we are not responsible for someone else’s work, but we certainly are for our own). Advent is a time to pray and to respond to what Christ has left us — our Church, our responsibilities, and our own individual callings.

https://www.catholicsteward.com/blog/

From the Pastor

From the Pastor - Dedication of Lateran Basilica

By John Putnam • November 7, 2025
Today, the Church celebrates the Feast of the Dedication of the Lateran Basilica in Rome — the cathedral church of the Pope and the mother church of all Christendom. While this feast honors a sacred building, it also reminds us of a deeper truth: we, the People of God, are the living temple of His presence. In the first reading, Ezekiel describes life-giving water flowing from the temple, bringing renewal wherever it goes. This image calls us to be channels of God’s grace in the world. St. Paul tells us, “You are the temple of God, and the Spirit of God dwells in you” (1 Cor 3:16). As stewards, we are entrusted with the sacred task of caring for this temple — our own hearts and our parish community — so that God’s presence may shine through us. In the Gospel, Jesus cleanses the temple, declaring that His body is the true dwelling place of God. Through our baptism, we sare in this mystery and are called to reflect God’s holiness in all we do. Today’s feast is an invitation to renew our commitment to the Church — to participate actively in her mission, to serve generously, and to let our lives be signs of God’s living presence in the world. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Last year I noted that the norm for the distribution of Communion in the United States is standing and on the hand. I brought it up because parishioners were questioning why Bishop Martin, when he visited the parish, did not utilize the altar rails. This is not the norm universally, but each conference of bishops is asked to adopt that posture which is to be normative. The USCCB website states the following: The General Instruction asks each country's Conference of Bishops to determine the posture to be used for the reception of Communion and the act of reverence to be made by each person as he or she receives Communion. In the United States, the body of Bishops has determined that "[t]he norm... is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling" and that a bow is the act of reverence made by those receiving ( no. 160 ). The right to receive Communion on the tongue or on the hand and whether to receive kneeling or standing belongs to the individual. The normative practice, however, is clear and is set by the body of bishops. https://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/the-reception-of-holy-communion-at-mass When we began offering the Traditional Latin Mass a number of years ago, we added the altar rails to meet the requirements of that particular celebration. The use of the rails gradually became the norm at the parish because more and more people started to use them. Personally, I believe it promotes reverence and devotion. At the same time, obedience is a virtue, and I think it is important to be united with other parishes in the Diocese and return to the normative practice as noted above which Bishop Martin is asking to be implemented on the First Sunday of Advent, November 30. As noted above, each individual retains the right to kneel to receive the Eucharist. I also want to be clear that love and devotion for the Eucharist can be expressed in any number of ways within the life of the Church. No one can argue that the Diocese of Charlotte does not have a deep love for the Eucharist. It is the center of our lives, and it is certainly the center of our parish here at St. Mark. From our love for the Eucharist flows our commitment to effective catechesis, evangelization, and our tremendous outreach to the poor. Those things remain unchanged. Any time changes are made, especially in the liturgy, it touches people deeply. My hope is that after almost 11 years as your pastor, you know how much I love and care for you and for the liturgy entrusted to us. I simply believe that it is better that we are faithful to the liturgical norms given to us by legitimate Church authority as outlined in the General Instruction to the Roman Missal. Personal preferences, including my own, which go beyond these norms should not encroach on the liturgical celebration. As our Holy Father reminds in his pontifical motto, In Illo Uno Unum (In the One (Christ) we are one), in the liturgy and in our Catholic life.

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).