From the Pastor - Third Sunday of Easter

April 16, 2021

In addition to celebrating all Christ did for us this Easter season, we also are reminded of how His sacrifice impacts our lives.


Today’s Gospel reminds us that Jesus should be the center of our lives. This passage begins with two disciples realizing Jesus had just appeared to them.


We can learn a valuable lesson from these disciples. To recognize Jesus’ appearances in our lives, we need to know Him. And the best way to know the Lord is to spend time with Him. It can start with just 10 minutes of quiet prayer a day and increasing that each week. We might begin by reading Scripture, books on the lives of the Saints, or even a decade of the Rosary. Yet the goal should be to carve out time each day, in a quiet space, for just you and the Lord.


As the disciples mentioned, they recognized it was Jesus in the breaking of the bread. We, too, can better know the Lord through the sacraments, most especially the Holy Mass. The Eucharist is Jesus Himself — Body, Blood Soul, and Divinity. What better way to grow in intimacy with Christ than to receive Him frequently or to go talk to Him in front of the Blessed Sacrament? As we make Jesus the center of our lives through prayer and the sacraments, we will be able to recognize Him in day-to-day moments.

As we are still in the midst of this Easter season, take time to think about what Christ did for us and the changes we should make in our daily lives to help us grow closer to Him. © Catholic Stewardship Conference, 2021


Pastoral Pondering

I want to thank everyone that played a role in helping out Easter Masses and services go so smoothly. St. Mark takes a lot of human resources to get things done, and the entire Triduum throughout the weekend was beautiful. Thank you!


I also wanted to update you on some projects that have been in the works over the last couple of years.


Stained Glass Windows – Our final window in the main nave of the church was installed before Easter. With that installation, our original window project was completed. There are still a few details such as memorialization that that need to be completed, but the bulk of the work is done. When we originally began this project, the hope was to be able to add some additional windows to the transepts commemorating saints who were not otherwise represented in those areas. During the course of the year, a request for a window in memoriam was made, and that window, of St. Kateri Tekakwitha, is in the process of being designed and fabricated. More information about this project will be included in upcoming bulletins.


Stenciling – When you study the history of Catholic architecture, one of the points that come up repeatedly is that church buildings are supposed to be tangible witnesses to the faith professed. Hence, in the ancient churches in Europe, you can observe various elements that teach different aspects of the faith. And while every parish church cannot and probably should not be St. Peter’s Basilica, a church building should form and educate those who walk through its doors. With that in mind, we are working with Lisa Autry who has assisted us in the past to do some stenciling in the church. This involves adding a significant verse of Scripture to highlight the Church’s mission of evangelization. As plans materialize, I will keep you updated.


Rectory Project – When the Forward in Faith, Hope and Love campaign was launched several years ago, each parish was encouraged to develop a project that would benefit from funds returned to the parish from this campaign. At that time, it was suggested that the rectory needed some more space to accommodate parish clergy and seminarians who might be assigned to the parish more comfortably. Over the intervening years, the Pastoral and Finance councils have discussed various options and considered possibilities for moving forward. At first it was suggested to raze the present rectory and build new. However, this proved to be less cost-effective, and the plan is to expand the present rectory to accommodate a greater number of residents. The Diocese hopes to have a full-time chaplain assigned to CTK in the not-too-distant future, and a logical home for such a priest would be St. Mark. Additionally, we have regularly had seminarians assigned to the parish and often find ourselves out of space. With eight seminarians presently from St. Mark, we are hopeful that the future for the parish having another priest is a real possibility. With the approval of the Diocese, architectural plans have been developed and we are presently seeking bids from contractors on the project. Once those are received, we can then work with the Diocese and our own leadership councils to determine the best way to move forward.


I have been averse to beginning a capital campaign, and such an effort may not be necessary. However, I wanted to make you aware of the project and share that should someone want to support this project or any of those discussed above, there will be links on the parish website do so. As the project progresses, I will keep you posted.

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.