From the Pastor - Feast of the Transfiguration of the Lord

August 4, 2023

The Book of Daniel, from which our First Reading is drawn, was written some two centuries before the birth of Christ. This is only significant in that many of the prophets (Daniel is considered one of the major prophets) lived as many as six centuries before Christ. However, regardless the timeline, we need to be moved by and appreciative of the prophecies we find in the Old Testament. In the passage in today’s reading it states, “The one like a Son of Man received dominion, glory, and kingship.”


Today, of course, is the Feast of the Transfiguration of the Lord, and this reading very much parallels what is portrayed in the Transfiguration. The interesting point within this reading from Daniel, however, is that it refers to the “Son of Man,” which is the term Jesus Himself used most often to describe Himself.


We have referenced this fact previously. In fact, the term “Son of Man” occurs 85 times in the Gospels, and in 83 of them it is Jesus who uses the term. (It appears 32 times in Matthew; 15 times in Mark; 26 times in Luke; and 12 times in John, and it is in John where it is used twice by someone other than Jesus.)


The important point for us is that Jesus calling Himself the Son of Man explains that He was born of a woman, and He shares in our earthly conditions and sufferings. That fact should make us want to embrace Him as our Savior, our Friend, and our Shepherd even more. 

© Catholic Stewardship Consultants, 2023


Pastoral Pondering 

As I sit here writing this, I am sitting in my room in Fatima, Portugal. This morning we visited the Shrine of the Holy Miracle of Santarem, a Eucharistic Miracle that took place in the 13th century. The gist of the story of the miracle involved a woman of the town who had to deal with a very difficult husband. She was so desperate that she approached a witch who promised help if the woman would bring her a Consecrated Host. The woman did so, removing the Host from her mouth after receiving and hiding it within a knot in her veil. After leaving the church, the woman realized that blood was dripping from the veil, so she ran home and hid the host in a box at the foot of her bed where she kept clean linen. During the night, she and her husband were awakened by a supernatural light. When they awoke, they saw the host suspended above the cupboard and angels in adoration. They immediately ran to get the parish priest, who came and brought the Holy Host to the parish church where it remains to this day. These and other Miracles are offered by the Lord to elicit faith and call us to greater holiness and devotion. Blessed Carlo Acutis catalogued many of these miracles and spent a great deal of time in his short life to encourage devotion to the Most Blessed Sacrament. We will be discussing some of these next Saturday following the 5:00 p.m. Mass at our Fireside Chat.


Help for the Holy Land Pilgrimage - Prior to COVID, I felt a call to take seminarians to the Holy Land. My first trip took place when I was a seminarian, and the experience changed my life and my priesthood. Christopher Cross, who has led many groups on pilgrimage thought it was a great idea, and I was able to secure a $50,000 donation to fund the effort. Alas, COVID hit, and those plans had to be postponed. We have made it to the other side of COVID, and we are planning for the pilgrimage after Christmas this year. However, because of the present economic reality, the cost of travel has increased dramatically. The cost for each participant is $4,000. We are hoping to take at least 30 seminarians. If things work out, I would also like to establish a fund so that we can repeat the trip every few years.



I know many of our parishioners have had the opportunity to go on a Holy Land Pilgrimage with Chris. As I said, my visits to the land where Jesus walked, have had a lasting impact on me and my ministry. I want that for our young men who are preparing for priesthood. I know it will enrich their lives, strengthen their vocational call, and help them be more effective priests of Jesus Christ. If you would like to assist, donations can be made via the parish website. Any donation should be noted for Holy Land trip.

Finally, I do hope you had the opportunity to find some rest and recreation over the summer. With school about to begin and normal programing ramping back up, life will get very busy again. Enjoy what’s left of the summer break and be assured of my prayers.



From the Pastor

From the Pastor - Ascension of the Lord

By John Putnam • May 15, 2026
Today we celebrate the great feast of the Ascension of our Lord — that moment when Jesus, 40 days after His Resurrection, was lifted up into heaven as the apostles looked on. It must have been an extraordinary sight. But the first reading tells us they were not meant to stand there for long. “Men of Galilee, why are you standing there looking at the sky?” In other words — don’t just stand there. Do something. This is a message for us as Christian stewards. We have been given every grace and blessing — through the Mass and the sacraments, through the Word of God, and through the gifts of our time, talent, and treasure. We are not meant to simply receive these gifts. We are meant to use them — in gratitude to the One who gave them. Like the apostles, we are called “to be [His] witnesses… to the ends of the earth.” And we do this not by our own strength, but through the power of the Holy Spirit at work within us. © Catholic Stewardship Consultants, 2026 Pastoral Pondering Just War Theory: The Catholic Moral Framework for Armed Conflict Just War Theory is one of the most important and carefully developed areas of Catholic moral theology. It does not glorify war — quite the opposite. The Catechism begins its section on war with a solemn reminder that "the fifth commandment forbids the intentional destruction of human life," and because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and action so that God may free us from the ancient bondage of war. And yet, while war always involves evils, sometimes the choice not to engage in war can be an even greater evil — and this is the theory behind the Church's teaching that a nation *can* wage a just war. Historical Roots The theory of when and how war can be morally justified goes back at least to the pre-Christian Roman orator Cicero, and was taken up by St. Ambrose, then systematically developed by St. Augustine. Augustine's account was later refined by St. Thomas Aquinas, whose rendering was normative for Catholic theorists from the Middle Ages onward. The Second Vatican Council re-presented the classical account, placing much greater emphasis on the avoidance of war and offering a forceful condemnation of weapons of mass destruction. The current Catechism (CCC 2307–2317) develops this by conceiving war as a means of legitimate societal self-defense. Two Dimensions of Justice in War The Catholic Church distinguishes between two types of justice concerning war: jus ad bellum (justice before the war) and jus in bello (justice during the war). Most discussion focuses on jus ad bellum — the four conditions inherited from St. Augustine that determine whether going to war is justified. Jus in bello refers to how the war is actually conducted once it has begun. It is entirely possible for a country to fight a war that meets the jus ad bellum conditions for being just, and yet to fight that war *unjustly* — by targeting innocent civilians or dropping bombs indiscriminately. The Four Conditions for a Just War (CCC 2309) As long as the danger of war persists and no international authority has sufficient power to prevent it, governments cannot be denied the right of lawful self-defense once all peace efforts have failed. The strict conditions for legitimate defense by military force require that all four of the following be met simultaneously : 1. The damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain . 2. All other means of putting an end to it must have been shown to be impractical or ineffective . 3. There must be serious prospects of success . 4. The use of arms must not produce evils and disorders graver than the evil to be eliminated. These are hard conditions to fulfill, and with good reason — the Church teaches that war should always be the last resort. Justice During War (Jus in Bello) Even in a just war, moral law does not evaporate on the battlefield. The Church and human reason both assert the permanent validity of the moral law during armed conflict — "the mere fact that war has regrettably broken out does not mean that everything becomes licit between the warring parties." Noncombatants, wounded soldiers, and prisoners must be respected and treated humanely. Actions deliberately contrary to the law of nations are crimes, as are the orders that command them. Blind obedience does not excuse those who carry them out. The extermination of a people, nation, or ethnic minority must be condemned as a mortal sin — and one is morally bound to resist orders that command genocide. As the Catechism states clearly: "Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation." Catholics in the Armed Forces A Catholic who serves in the armed forces must discern the morality of any conflict. If ordered to commit an intrinsically evil act — such as the direct killing of an unarmed civilian or the torture of a prisoner of war — a Catholic soldier must *refuse* that order, even if it is legal and even if punishment results. The Challenge of Modern Warfare Pope John Paul II suggested that the threshold for a just war has been raised very high by the existence of weapons of mass destruction. Cardinal Ratzinger (later Pope Benedict XVI) went even further, asking "whether as things stand, with new weapons that cause destruction that goes well beyond the groups involved in the fight, it is still licit to allow that a 'just war' might exist."  Just War Theory is not a loophole for violence — it is a moral fence around it. The presumption always begins with peace. War is a tragic concession to human sinfulness, never a first resort, and always bound by the permanent demands of justice and human dignity.

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.