From the Pastor - Third Sunday of Lent

March 4, 2021

Our readings call us to roll up our sleeves and persevere through the remainder of Lent by committing to a more faithful life with Christ.

 

In today's Gospel, Jesus purifies the temple area because it is being misused as a marketplace. He becomes angry at their lack of reverence for God. He spills the coins of the money changers and overturns tables, saying, “Take these out of here, and stop making my Father’s house a marketplace.”

 

Jesus witnessed the way people mistreated the temple — the place to worship God and God alone. He drives out evil and works to purify all that is sinful in that place. This is what Jesus wants to do for us this Lenten season. He wants to remove all impurity and evil in our lives and hearts so that we may have a proper dwelling place for the Holy Spirit. Let us ask ourselves, what areas of our life need cleansing? Let us name those areas and invite Jesus to purify us. He became man to carry our burdens and wipe away our sins. He has given us boundless mercy, but we must do our part to seek it and commit to living a more faithful life as a disciple of Christ. With this knowledge, let us seek to be purified from our sins so that our hearts might be a true temple of the Holy Spirit.

 

This season of Lent is only halfway done — there is still time to work through our shortcomings and purify our hearts for Easter morning. But let us not waste another moment. Let us name our shortcomings, seek God’s mercy and invite Him to transform our hearts. © Catholic Stewardship Consultants, 2021

 

Pastoral Pondering – Last week I began a review of Reiki as an obstacle to the spiritual life and in conflict with Catholic faith. This was confirmed by a study of the US Bishops released in March of 2009 which is readily available on the internet.

 

I wanted to address a mistaken notion that has sometimes been put forth in support of Reiki; namely, that Reiki is just a form of divine healing. I remember when I was in seminary, my class went on a retreat at a center run by a particular religious order of women. While we were there, some of the sisters offered Reiki therapy to any seminarian who was interested. Thankfully, I dodged that bullet, but not all of my classmates did.

 

There is a radical difference between Reiki and Christian healing. The most obvious is that for the Reiki practitioner, the healing power is at human disposal; that is, it is in the control of the practitioner. Christian healing depends on God brought about through prayer. The essence of Reiki is not prayer but a technique that is passed down from the Reiki master to the pupil. Even though some practitioners try to Christianize Reiki by adding a prayer or two, this has no effect on the essential nature of Reiki.

 

Furthermore, neither Sacred Scripture nor Christian Tradition as a whole speak of the natural world as based on the universal life energy that can be manipulated by the natural human power if of thought and will. It is clear that this particular world view has its origins in eastern religion and has certain monistic and pantheistic characteristics in which the distinctions between self, world and God tend to fall away.

 

In light of all of these facts, it is possible to conclude, as the Bishops did that Reiki finds no support in either the findings of natural science or Christian belief. For a Catholic to believe in Reiki therapy presents insoluble problems. A Catholic who places his trust in Reiki would be operating in the realm of superstition which corrupts his worship of God by turning one’s religious practice in a false direction. Hence, Reiki therapy should never be condoned by Catholic institutions or Catholics who seek to sincerely live-in harmony with the faith.

 

Finally, the same principles that the Bishops applied to Reiki therapy can also be applied to other modalities such as Total Body Modification, Muscle Testing and Yoga. The most common of these is yoga which is widespread in society. The reason for the negative judgment where yoga is concerned arises from the fact that yoga was never meant to be just physical. In fact, in India it would be seen as insulting and non-sensical to try and separate the physical aspects of yoga from its spiritual moorings and the philosophy that undergirds it. Yoga’s focus on self-enlightenment, stimulating the so-called kundalin (serpent) that resides at the bottom of the spine and opening the chakras, thus attaining sought after spiritual union. Exorcists and those who work in deliverance will attest to the oppression and even possession that has been documented as arising from these eastern, pagan practices. Hence, as a matter of course, they should be avoided.

From the Pastor

From the Pastor - 6th Sunday in Ordinary Time

By John Putnam • February 13, 2026
Today’s readings challenge us to reflect on the true state of our hearts as it relates to stewardship. Do we think of stewardship as something we take care of once a year, simply a matter of ticking off boxes on a commitment card — or do we choose to embrace it as a spirituality and a way of life that allows us to grow in conformity to Christ every day? Our first reading, from the Book of Sirach, teaches that our good God has given us the freedom to make this choice — “Before man are life and death, good and evil, whichever he chooses shall be given him.” The concept of stewardship helps us live out this fundamental choice to put God first. Stewardship is not meant to be a mere external exercise that we participate in on an occasional basis. It is meant to be embraced as a way of life — a life that involves a continuous conversion of heart. In our Gospel passage from Matthew, Jesus illustrates the difference between an external observance of the law and a true conversion of heart, saying, “You have heard that it was said … you shall not kill … But I say to you, whoever is angry with his brother will be liable to judgment.” Our Lord is asking us not only for exterior acts, but for a true change of heart. In stewardship terms, that means seeing everything as a gift from Him, to be used for His glory and the good of others. In the week ahead, let us examine the state of our hearts and ask whether we have allowed stewardship to shape the way we live each day. When we do, we open ourselves to its deeper meaning and its power to change our hearts. The choice is ours. Pastoral Pondering I am appreciative of the cooperation we have had with the recent changes in the distribution of Communion. Please be mindful that each person has the right to choose the manner in which he or she receives Holy Communion. As long as that choice is in conformity with what the Church allows, the individual is free to exercise that right. We all have preferences and pious practices that are important to us. It is important, however, that we do not pass judgment on the reasons someone else chooses differently from us. No one knows the heart of another; God alone knows those things. Clearly, if someone is doing something that is improper or sacrilegious, we have a moral obligation to say something. However, when another is making a legitimate choice, he or she is free to do so. We all need to be conscious of the importance of exercising charity, especially with one another. As we prepare to embark on our Lenten journey, please take time to pray and ponder what you need to do (and not do) to make this a truly fruitful Lent. Taking time for prayer and reflection and asking the Lord to guide you in choosing your Lenten sacrifices and works of charity, is a wonderful way to prepare for and to receive the full grace of this special season of the liturgical year. Penance, of course, is a regular part of Catholic life. Every Friday throughout the year is a day of penance. During Lent, every Friday is a day of abstinence from meat; outside of Lent, one may choose an alternative form of penance. Ash Wednesday and Good Friday are days of fasting for those between the ages of 14 and 60. Let us pray for one another that our Lenten observances may help us grow in holiness, become more attentive to the promptings of the Spirit, and be instruments of the light of Christ in the world.

From the Pastor - 5th Sunday in Ordinary Time

By John Putnam • February 6, 2026
Today’s readings are both encouragement and instruction for us as Christian stewards. They offer clear direction on what matters most to God and how He calls us to use the gifts He has entrusted to us. In the first reading, the prophet Isaiah gives us straightforward guidance: “Share your bread with the hungry, shelter the oppressed and the homeless; clothe the naked when you see them, and do not turn your back on your own.” There is no ambiguity here. Caring for our brothers and sisters in need is not optional — it is a fundamental responsibility of the Christian steward. Yet the Lord also reminds us of His generosity when we live this way. “Then your light shall break forth like the dawn, and your wound shall quickly be healed.” When we give of ourselves, we do not lose — we gain. God’s grace grows within us, and we experience deeper joy and peace as our lives become more aligned with His will. In the Gospel, Jesus speaks plainly to His disciples — and to us — calling us the “salt of the earth” and the “light of the world.” But salt loses its purpose if it goes stale, and light cannot shine if it is hidden. Our faith must be lived, not concealed. We are called to act so that others may see the way we serve, how we care for the vulnerable, how we prioritize our families, and above all, how we love God — and through our witness, give glory to Him. Pastoral Pondering With everything that’s been going on in Minneapolis and in other areas of the country, I have had a number of folks ask me how we should respond as Catholics. The following is my opinion, based on sound Catholic teaching. First and foremost, Catholics are called to respond to civil unrest neither with indifference nor with partisan reflex, but with faith‑formed conscience, rooted in the Gospel, the dignity of the human person, and the pursuit of the common good.  The Church offers clear moral principles—even when facts are still unfolding or emotions are intense. 1. Begin with the Dignity of Every Human Life The Catholic response must start with mourning the loss of life, regardless of ideology, immigration status, profession, or political alignment. Recent unrest in Minneapolis followed multiple fatal shootings involving federal agents, resulting in the deaths of American citizens and triggering widespread protests and confrontations. Archbishop Paul Coakley, president of the USCCB, emphasized: “Peace is built on respect for people… Public authorities especially have a responsibility to safeguard the well‑being of people in service to the common good.” Catholics must resist any rhetoric that dehumanizes protesters, immigrants, law‑enforcement officers, or public officials. Every person involved is made in the image of God (Genesis 1:27; USCCB, Life and Dignity of the Human Person). 2. Reject Violence — from Any Side The Church is unequivocal: violence against persons is morally unacceptable, whether it comes from rioters, vigilantes, or excessive use of force by authorities. Recent demonstrations in Minneapolis have included street takeovers, clashes with law enforcement, and use of tear gas, batons, and flash‑bangs. Catholic leaders have consistently called for restraint and nonviolence. Also, as Bishop Robert Barron warned, destroying property, interfering with law enforcement or intimidation or mob action do not advance justice and instead deepen wounds. The same can be said of the disruption of church services. At the same time, the Church also insists that the use of state power must be proportionate and accountable, especially when lethal force is involved (CCC §§2263–2267). 3. Pray — Publicly and Persistently — for Peace and Conversion The Church’s first response is spiritual, not performative. In January 2026, Archbishop Coakley asked dioceses across the country to hold a Holy Hour for peace, explicitly in response to unrest connected to immigration enforcement and deaths in Minneapolis. As Catholics we should pray for the dead and their families, pray for healing in affected communities, pray for law‑enforcement officers placed in morally complex situations, and pray for public officials making consequential decisions. This is not passivity. It is placing the crisis under the Lordship of Christ. 4. Support Lawful Protest — Not Lawlessness Catholic teaching affirms the right to peaceful protest against injustice. The USCCB teaches that political participation, including protest, is legitimate when it respects human life, respects the rule of law, and seeks the common good rather than domination or chaos (Forming Consciences for Faithful Citizenship). However, Catholics must refuse participation in rioting, property destruction, intimidation, or disruption of worship (explicitly condemned by bishops). As several Catholic leaders noted, anger does not sanctify actions. 5. Insist on Truth, Due Process, and Accountability Catholics should resist both instant condemnation without facts, and blind defense without accountability. The Church supports transparent investigations, lawful oversight of enforcement agencies, and respect for constitutional and human rights. Ongoing legal review and court interventions in Minnesota illustrate the importance of due process in moments of unrest. 6. Engage Politically — but Never Reduce Faith to Politics Catholics may contact elected officials, advocate for humane immigration policies, and support reforms aligned with human dignity. But the bishops repeatedly warn against substituting ideology for the Gospel. As Catholic World Report summarized: “The current climate of fear and polarization… does not meet the standard set by Christ in the Gospel.” No party, platform, or protest movement substitutes for Christian charity and moral clarity. 7. Build Peace Locally Finally, Catholics are called to act close to home by supporting local parishes offering prayer or aid, participating in dialogue rather than online outrage, and assisting immigrants, families of victims, and first responders. Catholic Social Teaching emphasizes that peace is built from the ground up, in families, parishes, and neighborhoods (Call to Community and Participation).