From the Pastor

Two very different responses to our Lord’s passion are highlighted during the Gospel reading from Luke today: the response of Simon of Cyrene and the response of Jesus’ acquaintances. Of Simon we are told, “They took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus.” Whether Simon entered willingly and compassionately into this service or whether he took up the Cross of Christ with a grudge, we don’t know. What we do know is this: Simon did his part faithfully. He stayed near to Christ, carrying the Cross until our Lord reached Golgotha, the site of His crucifixion. We also know that Simon’s family was among the first of the early Christians. Staying near to Christ, embracing the Cross (quite literally), transformed his life and the life of his family. In contrast, near the end of this Gospel account, we are told of another reaction to Jesus’ passion and death, namely that “all His acquaintances stood at a distance.” They knew Jesus! They had heard him preaching and teaching, witnessed His signs and miracles, maybe even benefitted personally from them. Perhaps they did not participate in mocking Him or calling for His crucifixion. But they chose to stay a safe distance from Him when the going got tough. Unlike Simon, they refused to go too near to Christ. Where will you place yourself this week? Keeping your distance from all the pain and suffering Christ endured? Or close by, staying near to Him as Simon did? It is when we go near to Christ that we can be transformed by Him. It is by embracing the crosses in our lives, stewarding them well rather than trying to run from them, that we become His true disciples. ©Catholic Stewardship Consultants, 2025 Pastoral Pondering As we begin Holy Week and approach the end of the Lenten season, we can hopefully look back and see a fruitful observance of this penitential season. I want to thank all of those who have responded this far and helped us to reach $9 million in pledges and donations for our Growing Home Campaign. We still have a bit of work to do, but your support has been tremendous. We would very much like to increase participation. Remember it is not about equal amounts but equal sacrifice. If you call St. Mark home; then, you are a part of this effort. We need you. This week we are happy to host the Chrism Mass for the Diocese of Charlotte. Bishop Martin will gather with his priests and will bless and consecrate the holy oils and the sacred Chrism that will be used in sacramental celebrations throughout the year. The celebration is open to all who would like to attend. The Sacred Triduum begins with the Mass of the Lord’s Supper on Holy Thursday. Following Mass, we will process with the Blessed Sacrament to the Kerin Center for quiet adoration. This is also the evening when it is traditional to visit seven churches for adoration. Resources will be provided for those who wish to participate. Good Friday we will have stations as well as the Service of the Passion. Thursday, Friday and Saturday we will be offering confessions. However, PLEASE try to go earlier in the week. We do our best to accommodate everyone, but there is limited time and only a few of us. Have mercy.  Holy Saturday we will welcome our catechumens into the Church. The vigil begins at 8:30 pm with the blessing of the Easter Fire. Easter Sunday, of course, tends to bring a lot of folks to Mass that perhaps we don’t normally see. Please be patient and kind. We do have two Masses at Christ the King High School that might be less stressful options for families. There will be overflow seating in the Kerin Center, but the parking lot only has so much space, sooooo…..Have a blessed week!

Once again, this week, we are reminded of what a loving and merciful God we serve. The theme of the readings for this fifth Sunday of Lent are summed up beautifully in today’s Gospel passage from Luke, which recounts the story of the woman caught in adultery. After all those who would have stoned this woman leave the scene, Christ says to her, “Neither do I condemn you. Go, and from now on do not sin anymore.” When we turn to God for forgiveness, He is indeed gracious and merciful. So much so, that not only will He forgive our sins without condemnation, but He will also make us completely new creations in Christ. What is more amazing is that this all-perfect and holy God of ours draws so very near to us. Our sins do not drive Him from us, but rather to us so that He can set us free from them. Look carefully at Christ’s actions and posture in the Gospel reading as He deals with both the crowd of people, the Scribes and Pharisees, and the adulterous woman. “All the people started coming to Him and he sat down and taught them.” “He bent down and began to write with His finger.” He “straightened up” when He confronted the Scribes and Pharisees about their own sins. And he “straightened up” when He assured the woman that He did not condemn her for her past. Like a skilled teacher, or loving “big brother,” Christ bends down to where we are, He sits among us, He stands to confront us when needed and He stands to look us in the eye to remind us of our true dignity. We’re all unworthy of the great privilege of serving Him. But that, quite simply, is cause for greater joy in serving Him with all our hearts. ©Catholic Stewardship Consultants, 2025 Pastoral Pondering This Sunday begins the traditional Lenten period known as Passiontide which draws our attention to a more direct consideration of the Lord’s Passion and death. The images and statues in the church building are covered as a sign of mourning. In the Liturgy, there is a shift of focus from penance and preparation for Easter to a meditation on the suffering and death of Jesus. The readings during these final weeks of Lent increasingly focus on the events surrounding Jesus’ passion and crucifixion. Passiontide culminates in Holy Week beginning with Palm Sunday, which commemorates Jesus’ triumphant entry into Jerusalem, followed by His Passion and death on Good Friday. The core themes of Passiontide are the suffering and sacrifice of Christ, which is seen as the ultimate act of love and redemption for mankind. Catholics during this time are called to enter into Christ’s suffering in a spiritual sense through prayer, penance, and reflection.  In summary, Passiontide is a deeply contemplative period in the Church, marked by somber liturgies, a focus on the suffering and death of Christ, and practices such as veiling statues and images. It is a time for the faithful to prepare spiritually for the resurrection of Christ at Easter, emphasizing the central role that Christ’s Passion plays in Christian salvation. This is our Lenten home stretch, so play to win!

For too many of us, Lent is a season of doom and gloom, a time to feel bad about all the ways we are not “measuring up” in our spiritual lives. But this view could not be further from the truth. Lent is a season of refreshment and love, of awakening and rebirth. The Gospel Reading, the parable of the Prodigal Son, is filled with this theme of awakening and the extravagant, life-changing love that the Father has for each one of us. We are all familiar with this amazing story — the bratty younger son who has the audacity to ask his dad for his inheritance early, only to squander it sinfully away. It makes us bristle instinctively at his nerve when we read it. But isn’t that exactly what we do when we selfishly turn away from God (in big or small ways) in our own lives? We squander away the inheritance of grace He has given us. In desperation from the mess he had made of his life, the son finally “comes to his senses” — awakening to the truth that he is a beloved son of a loving and merciful father — and decides to return home. His contrition is faltering and imperfect and seems motivated in large part by his growling stomach. But it is enough for the loving father. In fact, as soon as the father catches sight of his son he is “filled with compassion for him” and immediately sets about preparing a feast and fine clothes for this son. What an extravagance of love! What a beautiful picture Jesus gives us of our Father’s love and mercy. Oh, how this should fill us with gratitude for such a Father! And how it should inspire us — with just the tiniest bit of spiritual “spring cleaning” we can be sure we will be swept up in our Father’s loving embrace and find ourselves feasting in His presence. That is what lent is all about. ©Catholic Stewardship Consultants, 2025 Pastoral Pondering As I write this, I am recovering from some outpatient surgery. I chose to have it done during lent, so it would at least be beneficial spiritually. :) Thankfully, the weather has been so nice, it makes convalescence almost enjoyable. I do hope that your Lenten observances are going well. It is never easy to say “no” to ourselves, but it actually does wonders for our souls when we do. “Prayer, fasting and almsgiving” is not a gimmick. They are the pillars of the saints.  I wanted to update you on our construction plans. Over the course of the next 3-4 weeks, you will see activity across the street that the Ranson Road property. The house will be torn down and some of the prep work will be completed. The access to that property will be restricted when this work begins. We continue our Growing Home efforts and have made substantial progress to our goal. Remember, stocks, properties and other assets can be used to support the effort. We recently had a commitment of a property that is being sold, and the proceeds will benefit the campaign. Remember it is not about equal gifts but equal sacrifice. This is true with all of our stewardship. Thanks to all who have helped make our efforts successful thus far.

Today’s Gospel passage reminds us that life is precious and the gift of time on this earth is just that — a gift. None of us knows how much time will be granted to us, so we must use this gift intentionally to glorify God and serve our neighbor. Jesus offers the parable of the fig tree to further illustrate this truth. The owner of the orchard came searching for fruit on a fig tree he had planted in his orchard. Finding no fruit on the tree after three years, he told the gardener to cut it down. But the gardener intercedes and asks for one more year to cultivate and fertilize the tree in hopes it would bear fruit in the future. The fig tree was not dying; it simply wasn’t doing much of anything at all. Can this be said of us and our lives as well? The season of Lent is a time to carefully reflect on the way we spend our time. Do we make God our first priority, tending to our spiritual growth and sacramental life with diligence? Do we give the next priority to our loved ones, focusing intentionally on them each day without distractions from phones, screens, or thoughts of work? If not, now is the moment to repent of our waste of time or of misplaced priorities on our use of time. God is merciful but just. Let’s turn to Him and ask Him to make our lives fruitful while we still have time to do so.  ©Catholic Stewardship Consultants, 2025

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, 2025 Pastoral Pondering Most Catholics have a general understanding of penance and the importance of doing penance; although, we can always use deeper understanding. Another connected topic that is often not understood in reparation. In Catholic theology, reparation is the act of making amends or atoning for sin and offenses against God. It acknowledges the reality that sin not only harms the sinner but also disrupts the order of justice and love in the world. Penance and reparation are closely related concepts in Catholic theology, both dealing with the response to sin and the desire for spiritual renewal, but they focus on different aspects of the response. Penance is usually associated with the Sacrament of Reconciliation. It involves the steps the penitent takes to express sorrow for sin, receive forgiveness from God, and begin the journey of conversion. Reparation, on the other hand, goes further. Penance addresses internal conversion. Reparation addresses the external consequences and the harm caused by sin. Reparation involves making amends and acting to repair the damage inflicted by one’s sins on the individual, others, and the broader community. It is an expression of justice and love, aiming to restore balance and harmony. We can also note that reparation serves several important purposes in the spiritual realm: 1. Restoration of Justice : Sin creates a disruption in the divine order and justice that needs to be rectified. Through acts of reparation, the faithful participate in restoring what was disrupted, aligning more closely with God's righteousness. 2. Participation in Redemption : Through Christ's sacrifice, the ultimate act of reparation was made for humanity's sins. By making reparation, Catholics participate in that redemptive work, uniting their efforts with Christ's and continuing His mission of healing and reconciliation.  3. Spiritual Growth : Acts of reparation help individuals grow in humility, contrition, and love for God. By acknowledging personal shortcomings and deliberately seeking to amend them, believers become more like Christ, growing closer to God. 4. Intercessory Role : Catholics believe in the communal nature of the Church, where the prayers and actions of one can benefit others. Acts of reparation are seen as an intercessory action on behalf of the whole Church, offering support and spiritual help to others in the community and in the world. Reparation can take many forms, including prayer, fasting, almsgiving, and acts of charity, each offering a means of contributing to the mission and witness of the Church.

Today’s readings exhort us Christian disciples to form ourselves — mind and heart — in imitation of Christ so we can better reflect His goodness in our daily lives. The first reading from Sirach offers timeless counsel: “the fruit of a tree shows the care it has had: so too does one’s speech disclose the bent of one’s mind. Praise no one before he speaks.” Jesus uses the very same analogy in today’s Gospel reading from Luke: “A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit. For every tree is known by its own fruit.” Everything we have is a gift from God to be used for His honor and glory. This includes the gift of speech and, even more broadly, all forms of modern-day communication — email, text, TikTok, Twitter, Instagram, Facebook, and the rest. What comes forth from our mouths, or keyboard, or phone, reflects what is in our minds and hearts. Our ability to communicate with each other is itself a gift which we must steward well. In the same Gospel passage, Jesus reminds us, “No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.” The more time we spend with Jesus, our teacher, through regular prayer and a strong sacramental life, the more we will become like Him. Then all that we do and say (and tweet and post) will bring others to closer to Him. This is the life’s work of the Christian steward. It is privileged work indeed. © Catholic Stewardship Consultants, 2025 Pastoral Pondering If I had to give this post a name, it would be Of Hosts and Hymnals. The reason for that name will become clear in a moment. Most Catholics have some degree of awareness that the Most Holy Eucharist is central to our Catholic faith. The Church, in fact, describes the Eucharist as the source and summit of our faith. The Eucharist is the saving flow from the temple described to Ezekiel from which all the treasures of the sacramental life flow and the ultimate goal of every faithful Christian life. Nonetheless, at times, we all need to be reminded of this awe-inspiring reality. As human beings, familiarity can breed contempt, and we can allow Holy Mass, and even reception of Holy Communion, to become habitual and common place. In so doing, we run the risk of stripping the Most Holy Sacrament of its sublime reality. Recently, a parishioner discovered a presumably consecrated Host stuck between two pages of a hymnal. While this is certainly shocking and scandalous, I don’t share it with you to cause shock and scandal but to remind us all of the need to be vigilant. We first need to guard ourselves so that we never become indifferent to what occurs at Holy Mass, and second, always insure that we show the Eucharist the proper reverence and respect that is right and just. We do ask our ushers and security volunteers to be mindful of the importance of insuring that communicants receive and consume the Host, but they, along with both the ordinary and extraordinary ministers of Holy Communion, cannot observe everything. Hence, it is always a good idea for all of us to be mindful. My hope and prayer is that such sacrilege only occurred due to ignorance rather than malice. On any given Sunday, those who have no experience of the Mass find themselves here for one reason or another. This is even more the case at funerals and weddings during the week. If we invite non-Catholic friends (or non-practicing Catholics) to Mass, and we certainly should, it is incumbent upon us to make sure that they understand the norms for the Reception of Holy Communion. These norms are usually published each week in the bulletin. Along the same lines, it is always appropriate, if you see someone who appears confused, uncertain, or is walking away with a host, to lovingly speak to them and help them in the moment. A few reminders might also be helpful: Reception of Holy Communion is reserved to practicing Catholics who are properly disposed and in a state of grace. On a practical level this means he or she is not conscious of mortal sin and has been actively practicing the faith through participation at Mass and in the sacramental life of the Church. When approaching to receive Holy Communion, the communicant may receive on the tongue or on the hand. Those who choose to receive on the hand should make a sign of reverence (normally a bow) and consume the Host before walking away from the minister. Those choosing to receive on the hand must have both hands free. The Host is never taken from the minister. It is always received. Hence, for those who do not have the use of both hands, for whatever reason, should receive on the tongue. All ministers of Holy Communion are instructed to follow this norm. This protects the host from falling. Following the reception of Holy Communion, it is proper to return to the pew and offer a prayer of thanksgiving. Leaving Mass immediately after reception is not only disrespectful but can be sinful if it is done without necessity. After all Judas Iscariot was only apostle to leave the Last Supper early, and we know how that ended up.  Being conscious of these simple norms and aware of the great gift that we have in the Most Holy Sacrament of the Altar, will not only help to protect and preserve the Blessed Sacrament but will also help each of us have a more fruitful reception of the Sacrament and benefit more fully from this sublime gift that the Lord provides for us.

Today’s readings exhort us Christian disciples to form ourselves — mind and heart — in imitation of Christ so we can better reflect His goodness in our daily lives. The first reading from Sirach offers timeless counsel: “the fruit of a tree shows the care it has had: so too does one’s speech disclose the bent of one’s mind. Praise no one before he speaks.” Jesus uses the very same analogy in today’s Gospel reading from Luke: “A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit. For every tree is known by its own fruit.” Everything we have is a gift from God to be used for His honor and glory. This includes the gift of speech and, even more broadly, all forms of modern-day communication — email, text, TikTok, Twitter, Instagram, Facebook, and the rest. What comes forth from our mouths, or keyboard, or phone, reflects what is in our minds and hearts. Our ability to communicate with each other is itself a gift which we must steward well. In the same Gospel passage, Jesus reminds us, “No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.” The more time we spend with Jesus, our teacher, through regular prayer and a strong sacramental life, the more we will become like Him. Then all that we do and say (and tweet and post) will bring others to closer to Him. This is the life’s work of the Christian steward. It is privileged work indeed. © Catholic Stewardship Consultants, 2025 Pastoral Pondering If I had to give this post a name, it would be Of Hosts and Hymnals. The reason for that name will become clear in a moment. Most Catholics have some degree of awareness that the Most Holy Eucharist is central to our Catholic faith. The Church, in fact, describes the Eucharist as the source and summit of our faith. The Eucharist is the saving flow from the temple described to Ezekiel from which all the treasures of the sacramental life flow and the ultimate goal of every faithful Christian life. Nonetheless, at times, we all need to be reminded of this awe-inspiring reality. As human beings, familiarity can breed contempt, and we can allow Holy Mass, and even reception of Holy Communion, to become habitual and common place. In so doing, we run the risk of stripping the Most Holy Sacrament of its sublime reality. Recently, a parishioner discovered a presumably consecrated Host stuck between two pages of a hymnal. While this is certainly shocking and scandalous, I don’t share it with you to cause shock and scandal but to remind us all of the need to be vigilant. We first need to guard ourselves so that we never become indifferent to what occurs at Holy Mass, and second, always insure that we show the Eucharist the proper reverence and respect that is right and just. We do ask our ushers and security volunteers to be mindful of the importance of insuring that communicants receive and consume the Host, but they, along with both the ordinary and extraordinary ministers of Holy Communion, cannot observe everything. Hence, it is always a good idea for all of us to be mindful. My hope and prayer is that such sacrilege only occurred due to ignorance rather than malice. On any given Sunday, those who have no experience of the Mass find themselves here for one reason or another. This is even more the case at funerals and weddings during the week. If we invite non-Catholic friends (or non-practicing Catholics) to Mass, and we certainly should, it is incumbent upon us to make sure that they understand the norms for the Reception of Holy Communion. These norms are usually published each week in the bulletin. Along the same lines, it is always appropriate, if you see someone who appears confused, uncertain, or is walking away with a host, to lovingly speak to them and help them in the moment. A few reminders might also be helpful: Reception of Holy Communion is reserved to practicing Catholics who are properly disposed and in a state of grace. On a practical level this means he or she is not conscious of mortal sin and has been actively practicing the faith through participation at Mass and in the sacramental life of the Church. When approaching to receive Holy Communion, the communicant may receive on the tongue or on the hand. Those who choose to receive on the hand should make a sign of reverence (normally a bow) and consume the Host before walking away from the minister. Those choosing to receive on the hand must have both hands free. The Host is never taken from the minister. It is always received. Hence, for those who do not have the use of both hands, for whatever reason, should receive on the tongue. All ministers of Holy Communion are instructed to follow this norm. This protects the host from falling. Following the reception of Holy Communion, it is proper to return to the pew and offer a prayer of thanksgiving. Leaving Mass immediately after reception is not only disrespectful but can be sinful if it is done without necessity. After all Judas Iscariot was only apostle to leave the Last Supper early, and we know how that ended up.  Being conscious of these simple norms and aware of the great gift that we have in the Most Holy Sacrament of the Altar, will not only help to protect and preserve the Blessed Sacrament but will also help each of us have a more fruitful reception of the Sacrament and benefit more fully from this sublime gift that the Lord provides for us.

In today’s Gospel, taken from the sixth chapter of Luke, Jesus offers a very challenging, seemingly impossible approach to daily life. “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak do not withhold even your tunic.” It makes one want to say, “Seriously, Lord?” And He doesn’t stop there. Jesus adds, “Give to everyone who asks of you, and from the one who takes what is yours do not demand it back.” It seems so unfair! That is, unless we look at this way of life from a stewardship point of view. Then, not only does it seem doable (though challenging), but it also actually makes perfect sense. A steward understands clearly that all he has and all that he is — his very life — is a gift from God given to him from an unfathomable abundance of love. This changes everything! This means “my” cloak, “my” tunic, “my” money, and time — all of it ultimately belongs to God. He has entrusted these things to each of us in love to use for His purposes and His glory. Does this mean we are to be passive “doormats” to anyone who wants to take advantage of us? Certainly not. Jesus explains this in the next verse of this passage when He says, “Do to others as you would have them do to you.” There is nothing wrong with loving oneself since God loves us and has made us in His own image and likeness. Jesus is simply asking that we also approach others, and the sharing of our gifts, with this same attitude. He is giving us a definition here of real love, a steward’s love! ©Catholic Stewardship Consultants, 2025 Pastoral Pondering Work is good, man is born for work, but that does not mean that we should forget that rest is good as well. A lot of times we hear the third commandment of remembering and keeping holy the Sabbath, and we think the commandment is only fulfilled when we attend Mass on that day. The commandment, of course, extends to more than that. Can. 1247 reminds us that in addition to participating at Mass on Sundays and other holy days of obligation, the faithful are to abstain from works and affairs that hinder the worship due to God, the joy proper to the Lord’s day, or suitable relaxation of mind and body. This canon, of course, is an adaptation from the 1917 code which stated explicitly that one is to abstain from servile work, judicial work, and commercial operations (1917 CIC 1248). The specific wording is not present in the recent code but it still requires us to abstain from such works or acts. Regarding the mention of work, there are 4 common ways work can distinguished: The works we hear of frequently in the third commandment are Servile works which are works that require mainly bodily activity and seek to serve the welfare of the body. It gets its name from the fact that this was work that was usually done by servants. So these would include works like digging or ploughing, and mechanical works. Servile work’s character is such that it is not determined by the worker’s intention, the fatigue of the work, nor if there is payment involved. The character is determined by the nature of the work itself. There are also Liberal works/cultural works which are works of the mind. They proceed from the soul and look to cultivate the mind. Examples are reading, writing, singing, playing instruments, drawing and painting. Theologians hold that these works remain liberal even if one is paid for it or expends a lot of energy in performing the work. A third type is called ordinary (natural) work which is done for the daily sustenance of the body. Examples include eating, hunting, driving, cooking etc. A fourth type of work is judicial and commercial work which takes place in court or in the course of public trading. Examples here include sitting in court, defending criminals, buying and selling, etc. There are other forms of work whose natures are difficult to determine, and in such cases one is guided by the common opinion of men. For example painting, rowing, exercise seem like servile work but common opinion sees acts like these as recreation and regard them as lawful. I’m inclined to call exercise an ordinary work because it can be for the daily sustenance of the body. So which ones are not permitted on Sunday? The principle that exists for this subject is that any form of servile, judicial, and commercial work is forbidden on Sundays and holy days of obligation, but cultural and ordinary work is permitted. The reason as stated earlier is that servile, judicial, and commercial work prevent us from giving sufficient attention to the Lord, because of its effect on the body, and this is what the commandment and canon law warn against. Ordinary and liberal work do not have the same effect so they are allowed. Although to this I would add that we do not let them hinder the specifications of Can. 1247. Can we be permitted to do servile work on Sunday? Yes, several causes can allow for servile work to be done on Sundays and on holy days: Dispensations , if there is a just cause, may be granted by the Pope, a bishop in his diocese, or a pastor of his Church. The Custom existing in a place could be a reason why servile work is excused, so long as the custom is permitted and has not been censured by the bishop. Charity , done as a form of relief for one's neighbor who is in need, is sufficient to excuse servile work. Some examples are taking care of the sick and the poor. Necessity excuses one from the obligation if he cannot otherwise support himself. It excuses one when one would not have food for the day if he did not work, or when a person works so as not to lose the job or certain goods. Some might be compelled to work on Sundays, and can’t refuse doing so, such would be a sufficient excuse from the obligation. As is necessary, one is welcome to perform household chores that keep the family fed and the house in proper order. Sometimes the personal necessity might exist if there is a danger of sinning because of idleness. Smallness of the matter can also excuse from violating the obligation. Servile work, if done, should not last more than two hours. And if perhaps the work is light in character, then three hours is good. Piety towards God excuses the violation of the precept. This would mean that works which proximately/directly consider the worship of God are lawful. Best examples of these could be actions that take place within the liturgy, some altar serving roles, ushering duties, working in the church to clean or decorate it. Some final thoughts. Regarding servile works, perhaps they are not the same as they previously were, i.e., the works that servants would do. But many of us are servants in a way, and so what we do on a regular basis could be the servile work that we are called to avoid on Sundays and holy days. Recognize that we should joyfully seek to give God due to worship and relax our minds and bodies.  Rest is good! And what I want for us is to make sure that we are faithful to all, and not just one of the stipulations of the third commandment. — Fr. Chinonso Nnebe-Agumadu

Today’s readings speak of an essential quality for the Christian steward — hope. This is especially fitting this year, as Pope Francis has designated 2025 as a Jubilee Year with the theme, "Pilgrims of Hope." According to the Catechism of the Catholic Church, “Hope is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ’s promises and relying not on our own strength but on the help of the grace of the Holy Spirit (CCC 1817).” In many ways, this is the very definition of a stewardship way of life — focusing on eternity as we live our daily lives and relying on God to provide for our needs and satisfy our deepest longings for meaning and happiness right now. In today’s Gospel from Luke, Jesus describes the true richness of life that is possible for those of us who are willing to live as his hope-filled disciples. We are all familiar with this passage in which Jesus reveals the Beatitudes: blessed are the poor; they have the kingdom of God. Blessed are those now hungry because they will be satisfied. Blessed are those who weep because they will laugh. Blessed are those who are hated, excluded, and insulted because they are disciples of Jesus; they will be greatly rewarded in heaven. Jesus is describing here the character of one who is living a life of hope – the life of a Christian steward whose trust is firmly rooted in God and who is focused on others and eternity. It is not always an easy life, but it is a deeply meaningful life and one that leads to eternal reward. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Lately, I have had a number of folks ask me different questions regarding the Sacrament of Penance (Confession), so I thought it might be a good idea to address some of those questions that might be of interest to a wider audience. Back in 1983 the International Theological Commission issues a document encouraging a renewal of understanding the sacrament. The opening statement of the document is a beautiful reminder of what it is all about: In the preaching of Jesus, the call to conversion is connected immediately with the good news of the Kingdom of God. (see Mt. 1:14 ff.). Thus, when the Church following Jesus, and by virtue of the mission which it has received, calls to conversion and announces the reconciliation which God has worked through the death and resurrection of Jesus Christ (see 2 Cor. 5:18-20), it preaches a God who is rich in mercy (Eph. 2:4)...Penance must be seen in an organic relationship with the other sacraments. In the first place, it is present in all as the word of reconciliation in the comprehensive teaching of the Church. A central witness to this is the article in the creed: “I believe...in the forgiveness of sins.” (“Penance and Conciliation,” in Origins, 23 [January 12, 1984], pp. 513-524. 1. Is confession necessary for the forgiveness of sins? The two introductory canons concerning the sacrament from the Code of Canon Law answer this question. Can. 959 In the sacrament of penance the faithful who confess their sins to a lawful minister, are sorry for those sins and have a purpose of amendment, receive from God, through the absolution given by that minister, forgiveness of sins they have committed after baptism, and at the same time they are reconciled with the Church, which by sinning they wounded. Can. 960 Individual and integral confession and absolution constitute the sole ordinary means by which a member of the faithful who is conscious of grave sin is reconciled with God and with the Church. Physical or moral impossibility alone excuses from such confession, in which case reconciliation may be attained by other means also. So, grave or mortal sin, under normal circumstances, can only be absolved through the sacrament. 2. Does confession have to be celebrated in a confessional? Can. 964 §1 The proper place for hearing sacramental confessions is a church or oratory. §2 As far as the confessional is concerned, norms are to be issued by the Episcopal Conference, with the proviso however that confessionals, which the faithful who so wish may freely use, are located in an open place, and fitted with a fixed grille between the penitent and the confessor. §3 Except for a just reason, confessions are not to be heard elsewhere than in a confessional. The canon simply states the norm that sacraments should normally be celebrated in a church or oratory. A just cause can justify celebrating the sacrament outside a church or oratory, e.g. a parish office, but this is not the norm. Moreover, confessionals are to be available in accordance with the norms of the Episcopal Conference. The proper norm for the United States was promulgated in 1999: “The National Conference of Catholic Bishops, in accord with the prescriptions of canon 964, §2, hereby decrees the following norms governing the place for sacramental confessions: Provision must be made in each church or oratory for a sufficient number of places for sacramental confessions which are clearly visible, truly accessible, and which provide a fixed grille between the penitent and the confessor. Provision should also be made for penitents who wish to confess face-to-face, with due regard for the Authentic Interpretation of canon 964, §2 by the Pontifical Council for the Interpretation of Legislative Texts, July 7, 1998 (AAS 90 [1998] 711).  3. Can a priest refuse to hear confessions face-to-face? The answer to this question is addressed by the reference to the authentic interpretation noted above. It states the following: “The minister of the sacrament of penance may legitimately decide, even if there is no necessity, to hear confessions in a confessional with a fixed grill.” Hence, the general norm is that the faithful have a right to have their confessions heard. They can also request face-to-face confession; however, the priest-confessor has the right to refuse this request. This is rooted in the protection of the priest in light of situations that have arisen of false accusations made against confessors in the administration of penance. A priest is at a great disadvantage because of the sacramental seal and the inviolability of the sacrament. Therefore, some priests are more comfortable not hearing confessions face-to-face.