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 - 19th Sunday in Ordinary Time

By John Putnam • August 8, 2025
Whether you are just beginning your stewardship journey or have been living a stewardship way of life for years, today’s readings invite us to ask ourselves an important question. The question is this: “What do you treasure?” Of course, we all know the “right” answer: we treasure our faith, our family, and our friendships. But Jesus tells us in the Gospel passage from Luke how we can discover the real answer to this question. He says, “For where your treasure is, there also will your heart be.” To discern what we really treasure, we need to do a check on our hearts. We can each ask ourselves, “Where do I spend the majority of my energy? Where do I find my thoughts dwelling? How do I choose to spend my time when I find myself with a few spare moments? What do my spending habits reveal about my what is important to me? As Christian stewards, we are called to live our lives in grateful response to all that God has given us. Do I recognize and treasure these gifts? © Catholic Stewardship Consultants, 2025 Pastoral Pondering A couple of weeks back, I wrote about the various types of prayer. Following up on that, I wanted to address what I would call emotionalism and faith. Over the years I have encountered quite a few Catholics who complain that they do not get anything out of Mass or they don’t “feel” God’s presence. This often leads to their searching all over the place – sometimes in all of the wrong places – for something to fill that void. There is a danger here that needs to be avoided. The Catholic view of emotionalism, while not explicitly addressed as a single concept in official doctrine, can be understood through the Church’s teachings on emotions, reason, and the role of the will in spiritual life. Emotionalism, broadly defined as an excessive or uncontrolled reliance on emotions over reason or disciplined faith, is generally approached with caution in Catholic theology. Below is a concise explanation based on Catholic principles: Emotions as Part of Human Nature : The Catholic Church teaches that emotions (or "passions") are natural components of human psychology, created by God. According to the Catechism of the Catholic Church (CCC 1763-1768), passions like love, joy, sorrow, or anger are neither good nor bad in themselves but become morally good or bad based on how they are directed by reason and the will toward God’s purpose. Balance of Reason and Emotion : Catholicism emphasizes the integration of emotions with reason and faith. Emotionalism, as an overemphasis on feelings without grounding in truth or moral reasoning, can lead to spiritual imbalance. St. Thomas Aquinas, a key Catholic theologian, teaches that passions must be governed by reason, which is informed by divine law and grace, to align with virtue (Summa Theologiae, I-II, Q. 24). Dangers of Emotionalism in Worship : In the context of liturgy and prayer, the Church values authentic emotional expression but warns against emotionalism that prioritizes subjective feelings over objective truth or the sacredness of worship. For example, Pope Benedict XVI, in his writings on liturgy, critiqued overly sentimental or entertainment-driven worship styles, advocating for reverence and focus on Christ’s sacrifice (The Spirit of the Liturgy). The Church encourages heartfelt devotion but rooted in doctrine and tradition. Sadly, there are many examples of contemporary Catholic worship that ignore this basic principle. Discernment in Spiritual Life : Catholic spirituality, as seen in the works of mystics like St. Ignatius of Loyola or St. Teresa of Ávila, stresses discernment to distinguish genuine spiritual consolations (from God) from fleeting emotional highs. Emotionalism that lacks discernment may lead to self-deception or instability in faith. Charismatic Movements and Emotional Expression : The Catholic Charismatic Renewal, for instance, embraces expressive worship and emotional experiences like joy or spiritual gifts (e.g., speaking in tongues). However, the Church regulates such movements to ensure they align with doctrine and are not driven by unchecked emotionalism. Vatican documents, like those from the Congregation for the Doctrine of the Faith, emphasize that charismatic expressions must be tested against Scripture and Tradition.  In summary, the Catholic Church views emotions as valuable but subordinate to reason, will, and faith. Emotionalism, when it overrides these, is seen as potentially misleading or spiritually immature. The goal is a balanced faith where emotions enrich but do not dominate one’s relationship with God. In the end, the goal of prayer, especially liturgical prayer, is to worship God. It is not about seeking heavenly warm fuzzies to make us feel better. On occasion we may certainly receive these signal graces, and we should thank God for those. Nonetheless, they are not ends in themselves. The only end of the spiritual life if God Himself.

From the Pastor - 18th Sunday in Ordinary Time

By John Putnam • August 2, 2025
Today’s Gospel passage comes as a pat on the back from Heaven for all of us striving to live a stewardship way of life. It reminds us why we live the way we do and why we make the choices we make. Let’s face it, if we truly embrace this way of life, there will be people who find our choices — based on serving God and others — downright foolish. But let’s see what God thinks. Spoiler alert: turns out Christian stewards are not the fools! In this passage, Jesus makes it clear that life is not about “stuff” as he tells the parable of the wealthy businessman who thought he had everything figured out. The man had such an abundance of stuff that he didn’t have room to store it all. So, thinking of earthly things and not on what is above, he decided to build a bigger place to store all that stuff. Patting himself on the back, he thought about what good times he would have in the years ahead. But Jesus tells us that day would turn out to be the man’s last day on the earth. And he had spent it thinking only of himself. How foolish! Don’t be ashamed of living differently from the people around you. Be confident as you set priorities based on what is above. © Catholic Stewardship Consultants, 2025 Pastoral Pondering With the election of Pope Leo XIV, many folks have expressed an interest in understanding the history of his most recent predecessor with the same name, Pope Leo XIII, who is considered a great proponent of Catholic Social teaching. His encyclical, Rerum Novarum, is the basis for our understanding of this important branch of Catholic theology, so I thought it might be useful to share a summary of that document. Rerum Novarum, an encyclical issued by Pope Leo XIII in 1891, addresses the social and economic challenges of the modern world, emphasizing the Church's role in addressing injustices within the rapidly industrializing society. It marks the beginning of modern Catholic social teaching and sets a framework for dealing with issues related to labor, capital, and society. Key Themes of Rerum Novarum: Dignity of Labor : It affirms the dignity of work and the rights of workers, including just wages, the right to form unions, and decent working conditions. Work is not merely an economic activity but a means for the personal development of individuals. Private Property : The encyclical upholds the right to private property, stating that it is natural and beneficial for individuals and families. However, this right carries with it the responsibility to use one's property for the common good. Role of the State : It outlines the role of the state in promoting justice and protecting the rights of individuals, especially the poor and vulnerable. The state should act as an agent for social order and the common good but should not overreach into individual freedoms. Class Cooperation : Pope Leo XIII advocates for the cooperative relationship between employees and employers, encouraging a spirit of mutual understanding and collaboration rather than conflict, aiming to harmonize interests for societal benefit. Social Justice : The encyclical is concerned with the effects of unchecked capitalism and socialism, critiquing both extremes and emphasizing a balance that respects human dignity while promoting social justice and the well-being of all members of society.  Rerum Novarum serves as a cornerstone for subsequent Catholic social thought, inviting us to consider how we can address economic and social issues while respecting human dignity and the common good.