From the Pastor – Palm Sunday
March 26, 2018
From the Pastor – Palm Sunday
In his letter to the Philippians, our Second Reading on this Palm Sunday, St. Paul writes, “…he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to the point of death, even death on a cross.” Everything we hear today and during Holy Week relates to this statement.
For some 2,000 years scholars and theologians have debated what the phrase “emptied himself” means. As is sometimes the case, in the midst of these debates and discussions they lose focus of what is really Paul’s point and teaching perhaps. One of the things Paul might be trying to get us to think about is emptying ourselves to a certain extent. If you have ever been a retreat or been part of a spiritual exercise, you may be encouraged to “empty yourself” so you are prepared to in reality add something.
Jesus gave much up to be the Son of Man. At this point in our Lenten journey, we need to grasp that He gave up His life so that we might have life. That is what should be on our minds as we hear the Passion today and as we continue and complete our own preparation for Christ’s resurrection on Easter.
Have you ever heard someone say about someone else “He (or she) is so full of himself (or herself)?” Jesus was not “full of Himself.” He emptied Himself, and that is something we, too, must strive to do to be His disciple.
Pastoral Pondering – Reverence for the Most Holy Eucharist
Catholic Apologist Patrick Madrid related a discussion he had a few years ago with a Mormon who spoke with him after a talk on the Eucharist. The man told Madrid “the Catholics I’ve seen didn’t seem as though they believe what you just said about Jesus in the Eucharist.” He went on: “I’ve seen Catholics going forward [for] Communion chewing gum… Some Catholics look pretty bored. I’ve seen some waving to others as they go forward.” Even after receiving Communion, “they look disinterested and indifferent”.
As Catholics one of the things we always have to be conscious of is what our outward actions and disposition say about what we believe. The Church teaches clearly and without qualification that following consecration the elements of bread and wine become substantially the Body, Blood, Soul and Divinity of Jesus Christ. We must always be conscious of this and prepare ourselves to worthily receive Him in the Eucharist.
Father Charles Mangan identifies Ten Commandments for Eucharistic Reverence that might help us all demonstrate our genuine love and adoration for the “Bread of Life & the Chalice of Everlasting Salvation”.
- Attend Mass on Sundays and Holy Days – this Is a precept of the Church and a serious obligation from the time of our first Holy Communion onward. We participate in the Mass which is the greatest communication between the Almighty and His sons and daughters.
- Prepare well for each Mass we attend – we prepare well by realizing that the Holy Sacrifice of the Mass is rooted in Jesus’ Last Supper celebrated on Holy Thursday and is the re-presentation of His sacrifice on Calvary. We prepare by fasting for one hour before receiving, by confessing any mortal sins committed prior to receiving, and prepare for Mass through prayer and study.
- Demonstrate by our conduct in the church that we believe in the Real Presence of Christ in the Holy Eucharist - When entering and upon leaving the church, we face the Tabernacle where Jesus is reposed and genuflect. (Those prohibited by poor health may bow to the Tabernacle as a mark of reverence.) We also genuflect when passing in front of the Tabernacle and in front of theAltar when the Body and Blood of Christ remain on it. Kneeling is an apt sign of reverence for the Blessed Sacrament. Our modest and fitting dress (avoiding shorts and indecent apparel) signifies our belief in and worship for the Holy Eucharist. Dressing as if we think it’s a “big deal” to approach the presence of the Messiah in the Tabernacle illustrates adoration for Jesus’ Body and Blood. We avoid chewing gum in the church as a testimony to the unparalleled splendor of the Blessed Sacrament, thereby giving witness that we are near Emmanuel —“God-with-us.”
- Enjoy the silence to which the Holy Eucharist beckons us – We maintain a respectful decorum before the Eucharist and spend time sitting before the Master.
- Receive Communion with joy and fervor - The worthy reception of the Body and Blood of the Lord—a “foretaste” and “pledge” of Heaven, an impetus for authentic charity towards the poor, weak, defenseless and needy and a nudge towards angel-like chastity—should be the highlight of our day, week, month, year . . . life. Having prepared as indicated, we joyfully and fervently advance in awe towards the Altar. We receive Jesus either on our tongue or in the hand. (If not kneeling to receive a profound bow before receiving is most appropriate.) When receiving on the tongue, one says “Amen” and permits Christ to be placed on it. If receiving in the hand, one makes a “throne” for the Lord by placing his stronger hand on the bottom and his weaker hand on top. Saying “Amen” and receiving the Host (instead of reaching for It), the communicant takes one step to the side, stops, and places the Host in his mouth by using the stronger hand from the bottom. The Host is never received “on the run.” If receiving the Precious Blood from the Chalice (an option in some parishes but not an obligation, since one receives the “total” Jesus—Body, Blood, Soul and Divinity—even under one Species alone), then the communicant carefully accepts the Chalice after responding “Amen” and consumes the Precious Blood. Our diligent reception of Holy Communion signals our love and adoration for Christ. May we always receive the Son of God with dignity and devotion!
- Spend time with the Eucharistic Jesus outside of Mass – The adoration chapel is always available for private prayer and reflection.
- Make frequent spiritual Communions - The cherished practice of the Spiritual Communion in which one invites the Lord into his soul, as He would come during Sacramental Communion, is to be fostered as an act of love and worship. Spiritual Communions involve the desire to receive the Eucharistic Lord when one is impeded from making the usual Sacramental Communion and are made anywhere.
- Cultivate a devotion to Mary, Mother of the Eucharist – She always to lead us closer to her Divine Son.
- Know the Saints who lived for the Holy Eucharist - The Church’s brilliant history is overflowing with men and women, boys and girls who loved, adored and, in some cases, died for the Holy Eucharist. Acquainting ourselves with their affection for Holy Communion spurs on our own development in love and worship of the Eucharistic Jesus.
- Arrange for the Holy Sacrifice of the Mass to be offered for both the living and the dead - There is no more beautiful gift for the living and the faithful departed. Requesting Masses shows one’s belief in the efficacy of Christ’s Sacrifice and conveys worship of the Holy Eucharist—the “Treasure of Treasures” that enriches those who love and adore the King of Kings really present in the Most Blessed Sacrament.
From the Pastor
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.
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).