From the Pastor - 13th Sunday in Ordinary Time

June 28, 2024

Our readings today remind us that our God is a tender and loving God.


In our Gospel, Jesus heals an ill child. An anxious and loving father sought after Jesus so that his daughter might be cured of her illness. As Jesus was traveling to heal her, they got word that the daughter had died. In that deeply painful moment, a moment no parent wants to experience, Jesus turned and said, “Do not be afraid; just have faith.”


Recall a moment when you felt like you hit rock bottom. Maybe you received devastating news, someone died, you lost your job, you were fighting addiction, or you were suffering mentally, spiritually or physically. Maybe you are living that moment or maybe that moment is yet to come.


In that time, imagine Jesus looking at you and saying, “Do not be afraid; just have faith.”  Remember this verse. May it bring you peace and comfort. Recall that in our First Reading, God does not rejoice in our suffering and death. He rejoices in our faith and our trust in His glorious plan for our lives.


Whether we are healed like the little girl in our Gospel in this life, or we carry our suffering with us until we reach the next, if we remain faithful, Jesus will one day say to us, “Little girl or little boy, I say to you, arise!”


Today, let us reflect on how much our Good and Gracious God loves us. Remember that whatever we are suffering in this life, do not be afraid, God is right there with us. © Catholic Stewardship Consultants, 2024

 

Pastoral Pondering

This week we will once again celebrate Independence Day. While the Catechism of the Catholic Church does not mention “patriotism”, there are sections that consider the human person in relation to society. As we approach July 4th, I thought it might be worthwhile to consider some of these points.


Jesus reminds his disciples, by way of a conversation with the Pharisees, to render unto God what is God’s and render unto Caesar what is Caesar’s (see Matthew 22:21). In 1 Peter 2:17, the Prince of the Apostles reminds his readers that Christians are to Give due honor to everyone. Love your fellow believers. Fear God. Honor the emperor. Even in the Old Testament during the Babylonian exile, God reminded the Israelites to promote the prosperity of the city to which I have exiled you. Pray to the Lord on its behalf, for on its welfare will depend your welfare (Jeremiah 29:7).


Hence, engaging with and being a part of society is not contrary to the Christian faith. It is, in fact, a part of it. The task of the Christian is to exercise our God-given freedoms so as to influence the secular powers to exercise their God-given authority with justice. In his letter to the Corinthians, Pope St. Clement of Rome provides the Church’s most ancient prayer for political authorities: “Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you.” (See CCC, 1900).


It is important to understand what patriotism is and what it is not. Will Wright, a Catholic writer and teacher from Phoenix explains it this way:


As a virtue, patriotism falls under the umbrella of the virtue of piety, which falls under the umbrella of justice. Piety recognizes that God is the primary source of both life and government. We enter the world by way of the family into a society that is governed. Therefore, we know that God sustains the propagation of the human race and the rightful authorities that require our obedience. Secondarily, we receive our own being from our parents and we receive government from our country. St. Thomas Aquinas teaches very clearly that, after God, we chiefly own our lives and well-being to our parents and our country.


Piety means giving honor to our parents and, by extension, our entire family, and to give honor to our country which includes our fellow-citizens and allies of our country.


Patriotism means having a reasonable love and esteem for one’s own country. This is externalized by showing honor and respect to the rulers of the State, whoever they may be. To be sure, it is possible and even healthy to honor and respect a leader while also disagreeing on key policies and ideas. Patriotism means to observe which laws of the State are in accord with Catholic social teaching and the doctrines of faith and morals and which are opposed to the truth and to the Catholic Faith. Citizens are not compelled by patriotism to fully unjust laws. Rather, it is the patriotic thing to correct error and bring the laws into accord with the fullness of the truth in Jesus Christ.


Patriotism means a willingness to lay down one’s life for their country. Of course, this literally takes flesh when we understand that the virtue of piety, and therefore justice, refers to our entire family, our friends, and our fellow countrymen and allies. Some pay the greatest price by dying in the service of their country in the military. Others lay down their lives for their country day by day in the normal service of their duty to their family, their work, their community, and the poor and marginalized.


Patriotism has a just consciousness of the past and a balanced pride in national identity. However, we must not conflate the virtue of patriotism with a blind, senseless, and unreasonable form of nationalism. There are those who see their country as having no past sins. This view is unreasonable because the only perfect society is the Church Triumphant in Heaven. However, we must also not go to the other extreme of historical revisionism which seeks to emphasize the injustice of the past while forgetting the good. (See https://catholic-link.org/virtue-of-patriotism).



If we keep this understanding in mind, we can celebrate Independence Day well, pray for the well-being of our country, and pray that she may be now and always one nation under God.


From the Pastor

By John Putnam August 29, 2025
Today’s readings remind us of a chief virtue that characterizes the Christian steward: humility. This is a virtue that is widely thought of as a form of self-abasement. That understanding, however, is off the mark. Humility is simply the awareness of who (and Whose) we truly are. On one hand, we are children of the Most High God who loved us into existence and who, by virtue of our Baptism, have the Holy Trinity dwelling within us. On the other hand, we are children who are completely dependent on God for our existence and for every breath we take. Our Lord speaks of true humility in our Gospel passage from Luke, telling the parable of the guests invited to a wedding banquet and instructing us not to seek a place of honor at the banquet table, lest a more distinguished guest arrives and we are asked to move to a lower place. Jesus has much more in mind here than an etiquette lesson. He is reminding us that all glory belongs to God. The visual image He offers in having to slink down to a lower seat at the table points out how silly we are when we forget to give God the credit for our blessings and talents. On the other hand, when we live in humility — recognizing that all we have is a gift from God and using those gifts to serve Him and others — then God “exalts” us by filling us with even more of Himself and His grace. Jesus goes on to encourage us to serve and share our blessings with people facing circumstances that would make it impossible for them to offer us any worldly advantage or prestige — “the poor, the crippled, the lame.” Our attitude and how we serve and share should be centered on true humility — recognizing that we are all “little” ones in the eyes of God. We are all His children; brothers and sisters invited to our Father’s heavenly banquet. © Catholic Stewardship Consultants, 2025 Pastoral Pondering  In the last couple of weeks, I have heard various news stories regarding a push to legalize marijuana nationally. I thought, in light of that, it might be helpful to review Catholic teaching. In Catholic thought, the morality of marijuana use is evaluated through the lens of natural law, Church teaching, and principles of human dignity, reason, and stewardship of the body. While the Catholic Church does not have an explicit, definitive teaching on recreational marijuana use, its moral framework provides guidance based on related principles, particularly from the Catechism of the Catholic Church (CCC) and papal statements. Key Principles: Respect for Human Dignity and the Body : The Church teaches that the human body is a temple of the Holy Spirit (1 Corinthians 6:19-20) and must be cared for responsibly. Actions that impair the body or mind without sufficient reason are considered morally problematic (CCC 2288-2291). Use of Substances and Reason : The Catechism addresses the use of drugs, stating: “The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense” (CCC 2291). This suggests that recreational use of substances like marijuana, which can impair reason, judgment, and health, is generally viewed as morally wrong unless justified by medical necessity. Moderation and Prudence : Catholic moral theology emphasizes the virtue of temperance, which governs the use of pleasurable things. Any substance use that leads to loss of self-control or addiction is contrary to this virtue. Intention and Context : The morality of an act depends on its object, intention, and circumstances (CCC 1750-1756). Using marijuana for medical purposes, under professional guidance and with legal approval, may be permissible if it alleviates serious suffering and does not lead to abuse. Recreational use, however, is often seen as problematic because it typically seeks intoxication or escape, which can undermine human flourishing. Obedience to Just Laws : Catholics are called to respect legitimate civil authority (CCC 2238-2243). If marijuana use is illegal in a given jurisdiction, using it recreationally would generally be considered sinful, as it violates just laws meant to protect the common good. Where marijuana is legal, the moral question shifts to its effects on health, reason, and responsibility. Application to Marijuana: Medical Use : If marijuana is prescribed by a competent medical authority for a serious condition (e.g., chronic pain, epilepsy), its use could be morally permissible, provided it is used responsibly and does not lead to dependency or impairment that harms one’s duties to God, self, or others. Recreational Use : Recreational marijuana use is generally viewed as morally problematic in Catholic thought, especially if it impairs reason, leads to addiction, or harms physical or mental health. The Church’s emphasis on sobriety and the proper use of human faculties suggests that using marijuana to achieve intoxication or euphoria is contrary to human dignity. Cultural and Social Considerations : Some Catholic theologians note that moderate use in a legal, controlled context (e.g., akin to moderate alcohol consumption) might not always constitute a grave sin, depending on the circumstances. However, the potential for abuse, addiction, and harm to self or others makes recreational use a serious moral concern. Papal and Magisterial Guidance: Pope Francis has spoken against the legalization of recreational drugs, including marijuana, stating in 2014: “Drug addiction is an evil, and with evil there can be no yielding or compromise.” He emphasized the harm of drugs to individuals and society, particularly youth. The Catechism’s broad condemnation of non-therapeutic drug use (CCC 2291) is often interpreted to include recreational marijuana, though it does not explicitly name it. Practical Considerations: Discernment : Catholics are encouraged to discern their intentions and the effects of marijuana use. If it leads to escapism, neglect of responsibilities, or harm to relationships, it would be considered sinful. Addiction Risk : Marijuana’s potential for dependency raises concerns, as addiction undermines freedom and responsibility. Social Justice : The Church also considers the societal impact, such as the exploitation in the drug trade or the normalization of substance use in ways that harm vulnerable populations. Conclusion: In Catholic moral theology, marijuana use is permissible only for legitimate medical purposes under strict conditions. Recreational use is generally considered immoral due to its potential to impair reason, harm health, and violate the virtue of temperance. Catholics are called to exercise prudence, respect civil laws, and prioritize their responsibilities to God and others. For specific guidance, consultation with a priest or moral theologian is recommended, as individual circumstances can influence moral judgments.
By John Putnam August 22, 2025
Today’s readings show us that it is not enough to be Christ’s disciples in name only. To be a real disciple, we must live for Christ every day and in every aspect of life. This kind of life takes strength and discipline. Intentionally and consistently offering the Lord the best of our Time, Talent, and Treasure through a stewardship way of life is a form of spiritual discipline. These spiritual disciplines teach us to become ever more aware of God’s constant provision for us and they keep us on the narrow path towards the Kingdom of Heaven. The more we embrace this way of life, the more we can be “trained” by the Lord in the ways of true discipleship. Though difficult, these disciplines become a source of spiritual strength. Our Lord Himself speaks of the difficult path to the Kingdom of Heaven in today’s Gospel passage from Luke. He is asked, “Lord, will only a few be saved?” Jesus responds, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.” Showing up for Mass on Sunday while living as if Christ is an afterthought the rest of the week does not make us disciples. What’s more, this approach to our faith is an unjust and unloving response to our good God who has given us all that we have and are. Jesus does not want us to merely go through the motions of faith. He wants much more from us and for us. He wants to know us deeply and for us to get to know Him so that we become His holy disciples. This is not a burden; it is a privilege. But it does take discipline, the discipline of a stewardship way of life. © Catholic Stewardship Consultants, 2025 Pastoral Pondering As the school year ramps up again, I wanted to let you know that another young man from the parish has begun his propaedeutic year at St. Joseph College Seminary. John Yellico, the son of Glen and Lissette Yellico, was accepted to the program earlier this summer. He is also the brother of Father Joseph Yellico, recently ordained and Sister Mary Agnes Yellico of the Daughters of the Virgin Mother. Please keep him and all of our seminarians in your prayers. Recently, the Diocese has been working on developing policies to govern the use of artificial intelligence for our employees and ministry sites. AI is almost constantly in the news and most everyone is familiar with Chat GPT, Truthly (the Catholic option) and any number of other efforts to harness this new technology. Earlier this year, the Holy See’s Dicastery for the Doctrine of the Faith issued a document dealing with this topic. I thought it might be useful, therefore, to offer some thoughts that might be helpful to some of you. Here’s a pastoral reflection based on Antiqua et Nova, tailored for inclusion in a pastoral letter: In our time, we are witnessing extraordinary advances in technology, especially in the realm of Artificial Intelligence (AI). These developments bring both promise and challenge, and as your pastor, I feel called to reflect with you on what this means for our faith, our humanity, and our shared journey toward holiness. The Vatican’s recent document, Antiqua et Nova, reminds us that while AI may imitate certain aspects of human intelligence, it cannot replicate the fullness of what it means to be human. Our intelligence is not merely computational—it is relational, moral, and spiritual. It is a gift from God, rooted in our capacity to love, to discern, and to seek truth. AI can assist us in many ways, from medicine to education to communication. But we must never forget that machines do not possess souls. They do not pray, suffer, or hope. They do not know mercy or grace. Only we, created in the image and likeness of God, bear the responsibility to use these tools wisely, ensuring they serve the dignity of every person. Let us not be seduced by the illusion that technology can replace human wisdom or divine guidance. Instead, let us cultivate a “wisdom of heart,” as the document urges—a wisdom that listens to the Spirit, that seeks justice, and that places love above efficiency. In our homes, schools, and parishes, may we teach our children not only how to use technology, but how to remain human in a digital age. May we accompany one another with compassion, and may our choices reflect the Gospel values of truth, humility, and care for the vulnerable. Let us pray for discernment, for courage, and for a renewed commitment to the common good. And may we always remember: the most powerful intelligence is not artificial—it is the wisdom that comes from walking humbly with our God. The full document is worth the read and may be found on the Vatican website at Antiqua et nova. Note on the Relationship Between Artificial Intelligence and Human Intelligence (28 January 2025)