From the Pastor – Palm Sunday

April 15, 2019

From the Pastor – Palm Sunday

This Palm Sunday represents one of the great liturgical dichotomies. We begin the liturgy with a procession of celebration, and we continue to the reading of the Passion, which reaches its zenith with the Lord calling out, “ ‘Father, into your hands I commend my spirit’; and when he had said this he breathed his last.” It is as if we move from joy and celebration to utter defeat and emptiness. However, that is the essence of our entire Lenten journey, and our beginning of Holy Week, which is today. One of the important aspects of our sense of stewardship is gaining an understanding of our Faith, some of the details relating to what we do and why we do it.

The steward understands that she/he travels with the Lord every step of the way, from the highs to the lows, from triumph to evident disaster. Like Peter, nonetheless, we may become reluctant. What are we really following and what are we really believing and practicing? We may proclaim Jesus as our Lord and Savior. Throughout Lent we have been striving to deepen our relationship with Him. Nevertheless, when it comes right down to it, we may resist His invitation to us because it can mean pain, sacrifice, and suffering. That is why we must experience Lent. That is why we must experience His Passion. And that is why next week on Easter Sunday we will arise with the Lord in triumph, joy, and celebration. Truly, “Blessed is He who comes in the name of the Lord.”

Pastoral Pondering

Diocesan Support Appeal — We have exceeded our goal when donations received and pledges made are added together. Remember anything over our parish goal comes back to the parish to support our charitable giving efforts.

Stained Glass — All 22 windows are now sponsored. Thanks to all who supported this effort. The installation will take place over the coming months as each window is completed.

Matters of Faith — The following is taken from the Exodus 90 manual. As we begin Holy Week, I thought it a helpful reflection to share.

The use of incense is common to both the Hebrew and Christian liturgies, and has been for thousands of years. There are many reasons for the use of incense in worship: its smell, its “otherworldly” movement about the sanctuary, and its ability to lift the eyes and the mind toward God. Incense also has a connection to the realms of heaven.

The Psalmist petitions the Lord, crying, “Let my prayer be counted as incense before you” (Psalm 141:2). In Revelation, it is written that “another angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God” (Revelation 8:3–4). If the smoke of incense is used to accompany the prayers of the saints to the seat of God, how much more important is it for us, the Church on earth, to make use of such a powerful sacramental.

Horns protrude from the altar as part of the Israelites’ earthly liturgy. In the description of the heavenly liturgy in the Book of Revelation, we read of “four horns of the golden altar before God” (Revelation 9:13). Both the earthly altar and the heavenly altar are ornamented with horns. This shows that the liturgy in which we participate on earth—the structure, the rubrics, the smells, the bells, the colors, and the actions—is designed to mirror as closely as possible the perfect worship of God, the heavenly liturgy. So the next time you encounter incense at Mass, as the smoke pours out into the sanctuary, know that you are joining your ancestors, the angels, and the saints in one universal offering to God.

Today, take some time to consider the sacred liturgy. Give God time to tell you all about each part, its function, and its fruits. If you have unanswered questions about certain parts of the liturgy, write them down and seek out the answers. Like the use of incense, other parts of the liturgy, when properly used, have much to teach us about God, ourselves, and our relationship with him.

From the Pastor

From the Pastor - 21st Sunday in Ordinary Time

By John Putnam • August 22, 2025
Today’s readings show us that it is not enough to be Christ’s disciples in name only. To be a real disciple, we must live for Christ every day and in every aspect of life. This kind of life takes strength and discipline. Intentionally and consistently offering the Lord the best of our Time, Talent, and Treasure through a stewardship way of life is a form of spiritual discipline. These spiritual disciplines teach us to become ever more aware of God’s constant provision for us and they keep us on the narrow path towards the Kingdom of Heaven. The more we embrace this way of life, the more we can be “trained” by the Lord in the ways of true discipleship. Though difficult, these disciplines become a source of spiritual strength. Our Lord Himself speaks of the difficult path to the Kingdom of Heaven in today’s Gospel passage from Luke. He is asked, “Lord, will only a few be saved?” Jesus responds, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.” Showing up for Mass on Sunday while living as if Christ is an afterthought the rest of the week does not make us disciples. What’s more, this approach to our faith is an unjust and unloving response to our good God who has given us all that we have and are. Jesus does not want us to merely go through the motions of faith. He wants much more from us and for us. He wants to know us deeply and for us to get to know Him so that we become His holy disciples. This is not a burden; it is a privilege. But it does take discipline, the discipline of a stewardship way of life. © Catholic Stewardship Consultants, 2025 Pastoral Pondering As the school year ramps up again, I wanted to let you know that another young man from the parish has begun his propaedeutic year at St. Joseph College Seminary. John Yellico, the son of Glen and Lissette Yellico, was accepted to the program earlier this summer. He is also the brother of Father Joseph Yellico, recently ordained and Sister Mary Agnes Yellico of the Daughters of the Virgin Mother. Please keep him and all of our seminarians in your prayers. Recently, the Diocese has been working on developing policies to govern the use of artificial intelligence for our employees and ministry sites. AI is almost constantly in the news and most everyone is familiar with Chat GPT, Truthly (the Catholic option) and any number of other efforts to harness this new technology. Earlier this year, the Holy See’s Dicastery for the Doctrine of the Faith issued a document dealing with this topic. I thought it might be useful, therefore, to offer some thoughts that might be helpful to some of you. Here’s a pastoral reflection based on Antiqua et Nova, tailored for inclusion in a pastoral letter: In our time, we are witnessing extraordinary advances in technology, especially in the realm of Artificial Intelligence (AI). These developments bring both promise and challenge, and as your pastor, I feel called to reflect with you on what this means for our faith, our humanity, and our shared journey toward holiness. The Vatican’s recent document, Antiqua et Nova, reminds us that while AI may imitate certain aspects of human intelligence, it cannot replicate the fullness of what it means to be human. Our intelligence is not merely computational—it is relational, moral, and spiritual. It is a gift from God, rooted in our capacity to love, to discern, and to seek truth. AI can assist us in many ways, from medicine to education to communication. But we must never forget that machines do not possess souls. They do not pray, suffer, or hope. They do not know mercy or grace. Only we, created in the image and likeness of God, bear the responsibility to use these tools wisely, ensuring they serve the dignity of every person. Let us not be seduced by the illusion that technology can replace human wisdom or divine guidance. Instead, let us cultivate a “wisdom of heart,” as the document urges—a wisdom that listens to the Spirit, that seeks justice, and that places love above efficiency. In our homes, schools, and parishes, may we teach our children not only how to use technology, but how to remain human in a digital age. May we accompany one another with compassion, and may our choices reflect the Gospel values of truth, humility, and care for the vulnerable. Let us pray for discernment, for courage, and for a renewed commitment to the common good. And may we always remember: the most powerful intelligence is not artificial—it is the wisdom that comes from walking humbly with our God. The full document is worth the read and may be found on the Vatican website at Antiqua et nova. Note on the Relationship Between Artificial Intelligence and Human Intelligence (28 January 2025)

From the Pastor - 20th Sunday in Ordinary Time

By John Putnam • August 22, 2025
Today’s readings set a high bar for us Christian stewards, reminding us that a stewardship way of life is meant to be a challenging way of life. In the second reading, from the Letter to the Hebrews, we are told to live as Christ lived. And how did Christ live? “For the sake of the joy that lay before Him He endured the cross.” If we are tempted to complain about the sufferings we must endure in living as Christ’s disciples, we are told, “In your struggle against sin you have not yet resisted to the point of shedding blood.” In other words, “If you’re not bleeding, what are you complaining about?” That is quite a high bar! The Gospel reading from Luke continues this challenging theme. Our Lord tells His disciples “I have come to set the earth on fire, and how I wish it were already blazing.” A couple of verses later Jesus adds, “Do you think that I have come to establish peace on the earth? No, I tell you, but rather division.” Jesus’s life on this earth and the message He brought were not meant to simply make us feel good. In fact, His words can make us downright uncomfortable at times. That’s because His Good News (and it is indeed good news!) is meant to change us, to make saints of us. The stewardship way of life sets a high bar indeed. But deeply embraced, this way of life focused on God and others will make us the saints we are called to be. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Most of you are probably familiar with a non-Catholic who accuses Catholics of “worshipping Mary and the saints”. This is, of course, false, but it shows a misunderstanding of Catholic theology and Catholic understanding of the various types of worship and veneration. I thought it would be helpful to lay this out in a simple way for everyone’s benefit. In Catholic theology, dulia , hyperdulia , and latria are terms used to describe distinct types of reverence or worship offered to God, the saints, and the Virgin Mary. - Latria : This is the highest form of worship, reserved exclusively for God (the Holy Trinity: Father, Son, and Holy Spirit). It involves adoration, acknowledging God's supreme divinity and sovereignty. Latria is expressed through acts like the Mass, prayer, and sacrifice, directed solely to God. - Dulia : This is the veneration or honor given to saints, recognizing their holiness and their role as intercessors before God. Dulia is a lesser form of reverence compared to latria, as saints are not divine but are honored for their exemplary lives and closeness to God. This is expressed through prayers asking for saints' intercession, feasts in their honor, or devotion to their relics. - Hyperdulia : This is a special, elevated form of dulia reserved exclusively for the Virgin Mary, the Mother of God. Hyperdulia acknowledges Mary's unique role in salvation history, surpassing the honor given to other saints due to her divine maternity and sinlessness, but it remains distinct from and subordinate to latria. It is expressed through devotions like the Rosary or Marian feast days.  In summary, latria is worship for God alone, dulia is veneration for saints, and hyperdulia is a higher veneration for Mary, all carefully distinguished to maintain the centrality of God’s worship in Catholic practice.