From the Pastor - 23rd Sunday in Ordinary Time

September 5, 2025

Today’s readings make very clear the demands that will be made of those wanting to be called disciples of Christ. We must be prepared to give our all to Him. But in the end, the life of discipleship — the stewardship way of life — is the only life that can truly satisfy.


In the Gospel passage from Luke, Christ says, “If anyone comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.” Our Lord is speaking here not of emotions but rather of priorities. He must come first in all aspects of our lives. Period.


He goes on. “Whoever does not carry his own cross and come after me cannot be my disciple.” In other words, it’s all or nothing. Compromise is simply not possible. Christ wants us to give all of ourselves, all aspects of our individual lives, our family life, our parish over to Him and to the pursuit of His kingdom.


And just when we think our Lord might soften His message to make it a little more palatable, He goes further! “Anyone of you who does not renounce all his possessions cannot be my disciple.” Why is our Lord being so demanding? Only because He knows us so well and loves us so much.


He knows that if we do not live by putting Him first before all else, we will easily be swallowed up by the earthly cares that weigh us down — our material things, our status, and our egos. He knows these things cannot satisfy us. He knows this because He is our Maker, and He made us for more.


We are made to be His disciples, to seek after Him and His Kingdom. Embracing stewardship as a way of life allows us to count the cost and then run after Him with all our might. © Catholic Stewardship Consultants, 2025


Pastoral Pondering

Over the last several years, I have noticed, and statistics seem to bear this out, that suicides and attempted suicides have been on the rise, especially among young people. The 18-30 demographic seems to be especially susceptible. I’m sure the roots of that type of despair start much younger, but funerals that I have celebrated or know about are always very heavy, spiritually. I have been speaking with my leadership team about ways that we, as a parish, could address this issue and be proactive in providing outreach and support. I thought it would be helpful to provide an outline of the Church’s teaching on the topic and encourage us all to think of ways that we can be a help in slowing the tide.


Hope in Christ: A Catholic Reflection on Suicide

The Gift of Life
The Church proclaims that every human life is sacred and created in love by God. “God alone is the Lord of life from its beginning until its end” (Catechism of the Catholic Church 2258). Suicide is a grave matter, because it rejects the gift of life entrusted to us (CCC 2280–2281). Yet the Church also teaches that grave psychological suffering, fear, or illness can lessen a person’s responsibility. For this reason, we do not despair of the salvation of those who have taken their own lives but entrust them with hope to the mercy of God (CCC 2282–2283).

Why Young Adults Are at Risk
Many young people today face loneliness, anxiety, and the pressure to be “perfect.” Pope Francis, in Christus Vivit, reminds the Church that young adults need to know they are not alone: “The Church must be a place of compassion, where they are listened to and accompanied with respect” (CV 242–247). Suicide often grows out of a crisis of meaning, when life feels empty or burdensome. The Gospel answers with a promise: each life has a God-given purpose that no failure or suffering can erase.

Our Christian Response

  • Compassion and Mercy. The Church rejects judgment and instead offers prayer, accompaniment, and hope for those who have died and for their families.
  • A Community of Belonging. Gaudium et Spes teaches that we only find ourselves through sincere gift of self (GS 24). Our parishes must be places where every young person knows they belong.
  • Seeking Help Is Holy. The Catechism calls care for health a moral duty (CCC 2288). Turning to counseling, medical support, or trusted mentors is a way of honoring God’s gift of life.
  • The Cross Brings Meaning. Saint John Paul II wrote that our suffering, united with Christ’s Passion, can become a source of redemption (Salvifici Doloris 18–19). No suffering is meaningless in Christ.

A Word of Hope
As followers of Jesus, we must say clearly: if you are struggling, you are not alone. Your life is not a mistake. God loves you. The Church loves you. Reach out — to a friend, to your priest, to a counselor. Asking for help is an act of courage and faith.

Prayer

God of mercy, embrace all who struggle with despair,

especially our young people.

Fill their hearts with the light of Your love.

Receive into Your peace those who have died,

console their families, and make our parish

a home of hope, healing, and belonging. Amen.

 

If you or someone you know is struggling, please reach out.
📞 In the U.S., dial 988 (Suicide & Crisis Lifeline).


From the Pastor

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.

From the Pastor - Fourth Sunday of Easter

By John Putnam • April 24, 2026
Today’s readings on this fourth Sunday of Easter offer us a glimpse into the heart of our loving Savior. He is the Good Shepherd and we can confidently place our trust in Him as we live the stewardship way of life. This endearing image of Jesus as our shepherd, and His personal love for each one of us, is described in our Gospel passage from John, through the words of Jesus Himself. Here we read Jesus’ description of Himself as the “Good Shepherd.” He says of Himself, “The sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them and the sheep follow him, because they recognize his voice.” This aspect of our Lord’s tender and personal love for each one of us is a compelling reason to embrace the stewardship way of life — in the offering of our time, talent, and treasure to Him, we can express our gratitude to Him for the incomprehensible love He has for us. Embracing this way of life certainly requires trust on our part. But Christ has proven Himself worthy of our trust. He “bore our sins in His body.” He calls Himself our shepherd and He offers Himself as the guardian of our souls. He has withheld nothing of Himself and His goodness from us. He would never ask anything of us that would bring us harm. He tells us “I came so that [you] might have life and have it more abundantly.” This Easter season, let us resolve to entrust ourselves and our lives gratefully to Him. © Catholic Stewardship Consultants, 2026 Pastoral Pondering As we continue our treatment of the basics of the faith and following up on last week’s discussion of cohabitation, this week I wanted to focus on Natural Family Planning which some people misconstrue as Catholic contraception. Natural Family Planning: The Catholic Way to Responsible Parenthood Natural Family Planning (NFP) consists of moral, scientific methods that help married couples achieve or postpone pregnancy by observing a woman’s natural signs of fertility—such as cervical mucus and basal body temperature—without drugs, devices, or surgery. The Catholic Church fully supports NFP because it respects God’s design for marital love, which is both **unitive** (bonding) and **procreative** (open to life). Unlike artificial contraception, which deliberately blocks fertility, NFP works with the body’s natural cycles through periodic abstinence when needed. Church Teaching In Humanae Vitae (1968), Pope St. Paul VI taught that couples may use the infertile periods for serious reasons, while always remaining open to the gift of children. The Catechism of the Catholic Church (2370) affirms that methods based on self-observation and infertile periods are morally acceptable because they respect the dignity of the spouses and promote authentic freedom. NFP is not “Catholic contraception.” The difference is in the heart: contraception rejects fertility in the act itself; NFP involves responsible discernment and periodic continence when there are just reasons (health, financial, emotional, or other proportionate circumstances). Couples should prayerfully discern together, ideally with a priest or spiritual director, avoiding a selfish “contraceptive mentality.” NFP can also help couples conceive by identifying the fertile window. Benefits for Catholic Couples - Strengthens marriage through better communication, mutual respect, and shared sacrifice. - Respects the woman’s body and natural rhythms. - Highly effective when properly learned and used. - Supports monitoring of reproductive health. Popular Church-approved methods include the Sympto-Thermal Method , Creighton Model , and Marquette Method . Instruction from a certified teacher is strongly recommended. A Parish Invitation As the domestic Church, families thrive when they live God’s plan for love and life. If you are preparing for marriage, newlywed, or seeking to grow in this area, contact your diocesan Family Life Office or visit the USCCB Natural Family Planning page for resources and local classes.  May the Lord bless all married couples as they cooperate with God in the beautiful vocation of responsible parenthood!