From the Pastor - 12th Sunday in Ordinary Time

June 18, 2021

Our readings today remind us that God always has our best interests in mind. No matter what is going on in our lives, God is with us.

 

In our Gospel today, Jesus and His disciples are traveling in a boat when heavy winds and violent waves begin to overwhelm the boat. Jesus was there sleeping in the boat in the midst of this horrific storm.

 

The disciples woke Jesus and questioned Him, “Teacher, do you not care that we are perishing?” Jesus calms the wind and the waves, and then asks them in return, “Why are you terrified? Do you not yet have faith?”

 

Think back to a time that you endured great suffering, a hard trial or felt overwhelmed with life. How did you respond?

 

In moments of trial, we often live our days in a panic. We see the water coming into our boat and we do all that we can in our power to stay afloat. We are frantic, so we fail to stop and recognize that our Savior is in the same boat with us. Although it might feel like He is sleeping and His presence is lacking, He is right there suffering with us.

 

God won’t allow anything that we cannot handle. In a moment of suffering, we might feel trapped. Yet, He sees the moment of peace and still waters.

 

During our trials, cling to Jesus. Know that there is an end, and whether we see the end in this life or the next, God allows it all for our salvation.

 

Today, let us thank God for His presence in our lives, and ask for the eyes of faith to see that He is right here with us always. 

 

Pastoral Pondering

Before continuing on with our catechesis, I want to address an unexpected change. While we had originally hoped that our clergy personnel would remain unchanged, due to unforeseen circumstances in the Diocese, Father Gámez will be leaving us on July 6th. He has been an amazing addition to our parish family, and it has been a joy working with him during his first years of priesthood. I am unable at present to announce where Father is going or who will be coming here, but will hopefully be able to do so next week.

 

The Second Precept – You shall confess your sins at least once a year: We must prepare for the Eucharist by means of the Sacrament of Reconciliation (Confession). The sacrament “continues Baptism’s work of conversion and forgiveness (Code of Canon Law, 989 as quoted in CCC, 2042).

 

The sacrament of Penance, also called reconciliation or confession, is that gift of Christ that recognizes our weakness as human beings due to our fallen human nature. Since our mission is to maintain communion with Christ and His Church, we need the spiritual aids that will assist us to do so since we cannot do so without God’s help. The sacrament of penance along with the sacrament of the anointing of the sick are identified as sacraments of healing. They restore us to spiritual health.

 

For its part the sacrament of penance, in order to truly be effective, requires that it be an external expression of something that is already an interior reality; namely, interior sorrow or contrition for offending God by falling into sin. As St. Ambrose, the great Archbishop of Milan noted, “there are two conversions in the Church, water and tears; the waters of baptism and the tears of repentance” (See CCC, 1429).

 

Because is first and foremost “an offense against God (CCC, 1440), we should always be mindful of the serious consequences that arise from freely giving into sin; which also damages our relationship with the Church. Hence, in order to repair the damage caused by sin, by Christ’s design, we need an act of the Church to bring about the fullness of healing. Of course, as the Catechism points out, “only God forgives sin” (1441), nonetheless because of His power as God, Christ handed on that authority to the Apostles and their successors to exercise this sacred task through His bride, the Church (see Mt. 16:19; cf. Mt, 18:18; 28:16-20).

 

While it is strictly true that only serious or mortal sin is necessary to restore communion (see CCC, 1456), it is a worthy practice to use the sacrament with regularity even if only venial sins have been committed because the sacrament itself is a font of grace through which the penitent is strengthened to fight temptation and avoid sin (CCC, 1458). Those conscious of serious or mortal sin must not approach Communion until they have received sacramental absolution (CCC, 1457).

 

One of the aspects of the sacrament that is often overlooked is the necessity of satisfaction. Forgiveness of sin brings about reconciliation with God and the Church. In addition to injuring our relationship with God, sin often also injures others. Because of this, simple justice requires that the sinner repair the harm that his sin has caused, e.g., return stolen goods, restore someone’s name, pay compensation for injuries (CCC, 1459). This aspect of reconciliation is often called reparation or expiation for sin. The priest confessor, in imposing a penance, should take this into consideration when offering the penitent guidance in restoring relationships and healing offenses.

 

At St. Mark we committed several years ago to offer opportunities for the regular reception of this sacrament of healing. Usually, confessions are offered prior to each Mass, and regular times for confession are offered on Saturday afternoons and Wednesday evenings.

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.