From the Pastor - 4th Sunday in Ordinary Time

January 28, 2022

How do I know if the Time, Talent and Treasure I offer God in grateful return is “enough?” What is the measure?

 

St. Paul tells us in the Second Reading today — the “measure” is the love that we put into each of these aspects of our lives. “If I have all faith so as to move mountains, but do not have love, I am nothing. If I give away everything I own and hand my body over so that I may boast but do not have love, I gain nothing.” God is not after a particular number. What He wants us to give over to Him is our very selves.

 

Real love is not a sentiment. Real love is manifested in living a virtuous life. We read later in St. Paul’s letter that real love takes strength: it is patient, kind, humble, other-centered, truth-seeking, and long-suffering. Love is the heroic giving of oneself even when it is uncomfortable; especially then. Love looks like Jesus. It lives like Jesus.

 

Sometimes, living like Jesus is difficult. We see this in the Gospel Reading today where we find Jesus in action, preaching in the synagogue in His hometown. He speaks truth to the people He loves, the ones He grew up with and shared His early days with. How do they respond? They are filled with fury and run Him out of town, intent on throwing Him from a cliff! Yet Jesus is undeterred. He passes right through them and presses forward with the mission His Father has entrusted to Him.

 

We are called to live with this same strength and determination, fueled by the power of love and by gratitude for all God has given us. © Catholic Stewardship Consultants, 2022

 

Pastoral Pondering – Continuing our consideration of parish apostolates that strengthen marriage and family, this week I would like to highlight Teams of Our Lady. The following description is taken from their official website (www.teamsofourlady.org):

 

Teams of Our Lady is an international lay movement in the Catholic Church, designed to enrich marriage spirituality and make good marriages better. Teams provide a proven method of increasing and improving prayer life, which will help couples grow closer to God and each other. At the same time, their family will reap the benefits as well.

 

A team is comprised of five to seven couples whose marriage is recognized in the eyes of the Catholic Church. The team meets one time per month, rotating from one home to another. If a couple’s home cannot accommodate the entire team, the group can meet in a church meeting room or outside, if possible. Some teams might have a spiritual counselor or Priest Spiritual Counselor as part of their team. The Priest Spiritual Counselor comes to the meeting to provide his theological knowledge and expertise. The team shares a simple meal, prayer, sharing on the endeavors, and a study topic. The endeavors are the heart of the spirit of Teams. The team becomes a close community that can inspire one another through their living examples of faith, and share with one another their struggles and successes on their way to holiness.

 

"The Teams of our Lady, a gift of the Holy Spirit, is offered to couples throughout the world in order to help them live out their married spirituality.” (The Guide of the Teams of Our Lady). Couples from all stages of life (newly married, child rearing and empty nesters) can be part of Teams. It is not parish-based, but it is advisable for couples to live in the same geographic vicinity. Since this is a lay association, lay couples hold all positions of responsibility.

 

The Blessed Mother
 

The Blessed Mother is the Patroness of the Movement. We strive to follow and imitate Mary’s “yes” to God through prayer, scripture and the sacraments. Mary is the perfect disciple and follower of Christ. She takes everything and everyone to her Son. The Magnificat prayer is Mary’s proclamation of God’s greatness. Teams couples say the Magnificat prayer daily in communion with fellow Team members worldwide.

 

What Teams of Our Lady is Not

1.   It is not a Marian Movement, but Mary is our patroness.

2.   It is not a Bible study, but we read Scripture and learn about God.

3.   It is not a therapy group, but we share and support each other on our life journey toward Christ.

4.   It is not for counseling. Everything is held in strict confidence and all sharing is voluntary. We offer advice only if it is requested (usually done in private).

5.   It is not for troubled marriages. The Church offers other programs to help with serious marital issues. One such recommended program is Retrouvaille.

6.   It is not a supper club.

 

For more information about Teams of Our Lady, contact Tom and Danielle Mathis at tmathis3@me.com.

 

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.