From the Pastor - 2nd Sunday in Lent

March 25, 2022

In last week’s Gospel, we followed Jesus into the desert where He fasted and prayed. This week, He leads us up a mountain to witness His Transfiguration. Why both of these experiences?


He is preparing us to go with Him in a few short weeks to a hilltop — Golgotha — where He will lay down His life for our sake, and then finally to take us to an empty cave where He triumphed over sin and death once and for all.


Jesus perfectly understands our humanity. He knows we need desert experiences — times of self-denial and testing — in order to arrive at mountain-top moments when we see and feel His glorious presence in our lives. The purpose of these two types of experiences is summed up in the description of the Apostles who were with Jesus at that mountain-top experience in today’s Gospel: “Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory….”


The reason for all of our fasting and prayer and almsgiving during lent is to be reawakened to all God has done for humanity, and to all that He has done for each of us personally. It is all too easy to get lulled into complacency in our daily routines, to “sleepwalk” through life, getting up and getting ourselves out the door, going to work, returning home for dinner and dishes, meetings, or sports activities, and finally flopping on the couch to watch TV until bedtime. While there is nothing inherently sinful in this routine, as Christian stewards, we are called to so much more!


This lent, let us train ourselves, or more precisely, allow Him to train us to say “Yes” to His will and to offer our lives back to Him in gratitude. In so doing, we, too, will become “transfigured.” This is what it means to live fully awake; this is a stewardship way of life and it is glorious indeed.

© Catholic Stewardship Consultants, 2022

 

Pastoral Pondering

Last week I wrote about Kerygma in general. This week we move to Eucharistic Kerygma specifically. The Eucharist makes present the one saving sacrifice of Jesus Christ on Calvary. This is the central event of the Kerygma of the Church. St. Thomas Aquinas notes that the Eucharist is the foundation of the Church’s doctrine because it is the “premiere sacramental sign of Christ’s sacrifice on Calvary.” It is that which makes Christ and His love for us present in the Church.


Traditionally, the Church understands that the Eucharist is both a sacrifice and a sacrificial meal. The Bishops notes this in their document. They also note that while the sacrificial nature of the Eucharist has primacy, this is “not opposed to the meal or banquet aspect of the Mass. Following the Second Vatican Council, there was a good bit of liturgical experimentation that, while well-intentioned more often than not, focused too much on the meal aspect to the detriment of the sacrificial aspect. The sacrificial meal is made concrete in Communion.


No one can ignore the fact that our society is divided; some would say broken. The bonds that once united us have been dimmed and, in some cases, apparently erased. This reality became even more apparent during everything surrounding the pandemic; although, this was not the beginning by any means. Hence, communion, and a proper understanding of it, is absolutely necessary not only for the good of society, but also for the good of our souls.



Our present culture is very focused on individualism. Interaction with others is quickly becoming more virtual than actual. There is a tendency to assume the worst of others rather than giving the benefit of the doubt. And, far too often, if someone has a different outlook than we do, they are vilified rather than engaged in sincere debate and discussion. Hence, as Roland Millard points out in his excellent summary, “The message of the communion brought about by the Holy Eucharist needs to be proclaimed with renewed vigor. The gift of sacramental graces, the increase of sanctifying graces, the strengthening of the life of virtue, and the grace offered to conquer sin and temptation are essential teachings that should be highlighted during this period of intentional Eucharistic focus.”

 

All of us, clergy and laity alike, should be promoting a better understanding of communion as we understand it in connection to Communion. A renewed understanding of Eucharistic communion includes the worthy and frequent reception of Communion, taking the time to prepare to receive and thanking the Lord in thanksgiving after, the importance of Eucharistic adoration and a greater awareness of spiritual Communion in between those times when we can be physically present at Holy Mass.

 

The majority of the public attention given to the Bishops’ document focused on how it would address Catholic politicians who hold public positions contrary to the faith, and this was not ignored, but it was not the primary focus of the document. The bishop, in his diocese, is to “guard the integrity of the sacrament, the visible communion of the Church, and the salvation of souls.” Each Catholic, however, also has a responsibility; namely, he or she has the responsibility “to discern with the aid of a well-formed conscience whether he or she is properly disposed to receive Communion.” Nonetheless, the Church also has a responsibility of protecting the sacrament and taking steps to avoid scandal and sacrilege. In the end, the matter has nothing to do with politics, it is about the spiritual communion that binds us together as a Church.

 

How do we as a parish encourage a greater understanding of both communion and Communion? Some things we are already doing. The Adoration Chapel is a great gift to the Church and a legacy that Monsignor Bellow left to St. Mark. Pope Benedict noted that, “The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself.” In addition fostering holy hours, processions and participation in the annual Eucharistic Congress can all be a great aid to increasing awareness of this central reality of our faith. Doing these things then can lead to a greater understanding of communion. When we love the Lord, we are naturally led to love our neighbor. Forming strong relationships with those who share the faith and live it is an essential way of fostering not only a deeper understanding of the faith lived, but also a community in which we can be encouraged and challenged to do better and to grow in our efforts to draw others to the Lord.

 


From the Pastor

By John Putnam July 18, 2025
In today’s Gospel reading from St. Luke, we receive a reminder about the proper use of the gift of time, a fundamental aspect of a stewardship way of life. Our passage highlights one of the most famous dinner parties ever thrown, recalling the day that Martha and Mary hosted our Lord in their home. We are told that Martha, as a good steward, welcomes Christ in but then becomes “burdened with much serving” while her sister and fellow hostess chooses to simply sit with Jesus, listening to Him speak. Martha becomes indignant at Mary’s behavior and complains to Jesus, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” But Jesus, in His infinite wisdom, refuses to get pulled into this sisterly spat. Instead, He offers Martha a fresh way to look at the situation. “Martha, Martha, you are anxious and worried about many things. There is need of only one thing.” What is that one thing? It is to put Jesus first in our lives and above all other things; to “sit at his feet” and listen as Mary did, giving Him the priority of our time no matter how busy we think we are. When we truly commit to putting Christ first in our daily lives through a regular time of prayer and frequent participation in the sacraments, we will find that all our other concerns become less pressing, less overwhelming. Why is this so? Because the time we invest in our relationship with God saturates all aspects of our lives with His grace. And because God cannot be outdone in generosity. He will abundantly reward any sacrifice we make to spend time with Him. ©Catholic Stewardship Consultants, 2025 Pastoral Pondering In the Catholic tradition, prayer is a foundational practice, understood as a personal and communal relationship with God. It’s seen as a dialogue, not a monologue, where the individual lifts their heart and mind to God, seeking communion, guidance, and alignment with His will. Below is a concise overview of the Catholic understanding of prayer, grounded in Church teaching and tradition: Definition and Purpose : The Catechism of the Catholic Church (CCC 2559) defines prayer as “the raising of one’s mind and heart to God or the requesting of good things from God.” It’s an act of love, trust, and dependence on God, fostering a covenant relationship. Prayer’s primary aim is communion with God, aligning human will with divine will, as modeled by Jesus in the Lord’s Prayer (Matthew 6:9-13). Types of Prayer (CCC 2626-2643): Adoration : Worshipping God for His infinite goodness and majesty (e.g., Eucharistic adoration). Petition : Asking for personal needs or forgiveness, acknowledging human dependence on God. Intercession : Praying for others, reflecting charity and solidarity (e.g., praying for the living and the dead). Thanksgiving : Expressing gratitude for God’s gifts, as seen in the Eucharist (“thanksgiving” in Greek). Praise : Glorifying God for who He is, beyond what He does. Forms of Prayer : Vocal Prayer : Spoken prayers, like the Rosary, Our Father, or Hail Mary, engaging both body and soul. Meditative Prayer : Reflecting on Scripture or sacred mysteries (e.g., Lectio Divina or meditating on the Rosary’s mysteries). Contemplative Prayer : A silent, loving gaze toward God, seeking deeper union, as taught by saints like Teresa of Ávila and John of the Cross. Theological Foundations : Prayer is rooted in the Trinity: Catholics pray to the Father, through the Son, in the Holy Spirit (CCC 2655). Jesus is the model of prayer, seen in His constant communion with the Father (e.g., John 17). The Holy Spirit inspires and sustains prayer (Romans 8:26). Mary and the saints are intercessors, not mediators, whose prayers join ours to God (CCC 2673-2679). Role in Catholic Life : Prayer is essential for salvation, as it nurtures faith, hope, and charity (CCC 2558). It’s a daily obligation, often through practices like morning/evening prayers, Mass, or the Liturgy of the Hours. The Eucharist, as the “source and summit” of Christian life (CCC 1324), is the highest form of prayer, uniting believers with Christ’s sacrifice. Prayer strengthens against temptation and fosters virtues, as seen in the lives of saints like Thérèse of Lisieux, who called prayer “a surge of the heart.” Practical Expressions : Liturgy : The Mass and sacraments are communal prayers, uniting the Church on earth and in heaven. Devotions : Practices like the Rosary, Divine Mercy Chaplet, or novenas deepen personal devotion. Spontaneous Prayer : Heartfelt, unscripted prayer is encouraged alongside structured forms. Challenges and Growth : Catholics are taught to persevere in prayer despite distractions or dryness, trusting God’s presence (CCC 2729-2733). Prayer requires humility and openness, as St. Augustine said: “Man is a beggar before God.” Supporting Evidence : The Catechism (Part Four, CCC 2558-2865) provides a comprehensive guide to prayer, emphasizing its centrality. Vatican II’s Sacrosanctum Concilium highlights liturgy as the primary expression of prayer, uniting the Church. Saints’ writings, like St. Ignatius of Loyola’s Spiritual Exercises, offer practical methods for deepening prayer. For further exploration, consult the Catechism of the Catholic Church or resources from the Vatican (vatican.va). Prayer, in Catholicism, is not just a practice but a way of life, drawing believers into God’s love and mission.
By John Putnam July 11, 2025
In today’s Gospel passage, from Luke, we read the well-known parable of the Good Samaritan. Here, Jesus teaches us in rich detail what stewardship in action looks like. In fact, this parable could just as accurately be called the parable of the Good Steward. The first thing we note about the Good Samaritan is that he is aware of the needs of those around him and responds generously. While the priest and Levi brush right past the man on the side of the road, the Samaritan is watching for those who might be in need. He has a hospitable way of looking at the world around him and so he is able to “see” in a way that the others did not, and he was “moved with compassion at the sight” of the man. Next, we see the Good Samaritan spring into action to serve this man, setting aside his own schedule and plans to meet his needs. He does not just give the man a few dollars or offer quick words of encouragement from across the road. He goes right up to the man. He cleans and bandages his wounds. He puts the man on his own animal and brings him to an inn where he can heal. He ensures the innkeeper would continue to look after him, and he commits to re-turning to the man on his way back. That is how we live out God’s commandments. That is true hospitality and service.  That is how a good steward springs into action when he comes upon a neighbor in need. And Jesus says to each of us personally, just as He did in today’s Gospel, “Go and do likewise.” ©Catholic Stewardship Consultants, 2025 Pastoral Pondering I want to welcome Father Christopher Angermeyer to St. Mark as Parochial Vicar. As many of you know, Father was ordained in June. After completing his undergraduate studies at Belmont Abbey and St. Joseph College Seminary. He completed his theological studies and priestly formation at Mount St. Mary’s in Cincinnati. His home parish was St. Thomas Aquinas in Charlotte. We are happy to have Father Angermeyer with us. I know you will do your part to make him feel welcomed here at St. Mark. I will be away for the next couple of weeks on pilgrimage with a group of seminarians and faithful. Please know that the parish will be in my prayers, and I take all of your intentions with me to the Shrine of Our Lady.
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