From the Pastor - 5th Sunday in Lent

March 25, 2024

As we are nearing the end of our Lenten journey, our readings today remind us of the goodness that our God has to offer us.


In today's Gospel, Jesus announces that the “hour has come for the Son of Man to be glorified.” All that He came to do on this earth was soon to be fulfilled. When we reflect on what Jesus says in this passage, He tells us a great deal about how we should be living as disciples of Christ. He clearly states, “unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.”


We are called to detach from our own desires and entrust our lives to all that God has in store for us. Without self-denial, we might miss occasions God has given us to produce good fruit. We have been practicing this throughout our Lenten season through fasting. One way to continue this effort after Lent is by taking advantage of the countless opportunities God presents to us to sacrifice our desires for something much greater — whether waking earlier to spend time in prayer, fasting from a favorite comfort on a weekly basis or taking the time to check in on a friend or family member instead of turning on the TV, just to name a few. It is important that we continue to make room for God and the good things He wants to produce in us all year long.


As our Lenten journey soon concludes, may we consider the ways in which we might continue the practice of self-denial by offering small, daily sacrifices to the Lord. © Catholic Stewardship Consultants, 2024

 

Pastoral Pondering

A few weeks back the Alabama Supreme Court, in an 8-1 ruling, ruled that human embryos preserved cryogenically in in vitro fertilization (IVF) clinics are “extrauterine children,” and are therefore protected under the state’s “wrongful death of a minor” law. Writing for the majority, Justice Jay Mitchell states the following: “It (the law in question) applies to all children, born and unborn, without limitation. It is not the role of this Court to craft a new limitation based on our own view of what is or is not wise public policy. That is especially true where, as here, the People of this state have adopted a Constitutional amendment directly aimed at stopping courts from excluding ‘unborn life’ from legal protection.”


For a myriad of reasons, the decision sparked outcry from all sides and two weeks ago, Congress attempted to pass a bill guaranteeing IVF access. There also appears to be a lot of confusion regarding the reality of IVF, what the moral issues are, and what the Church teaches regarding IVF.


As with other moral issues, the Church roots our understanding of the human person in the very design of creation and, thus, Divine law. Human beings are created in the image and likeness of God. They, therefore, have inherent dignity and worth. Hence, the Catechism of the Catholic Church notes in paragraph 2378:


A child is not something owed to one but is a gift. The ‘supreme gift of marriage’ is a human person. A child may not be considered a piece of property, an idea to which an alleged ‘right to a child’ would lead. In this area, only the child possesses genuine rights: the right ‘to be the fruit of a specific act of the con jugal love of parents,’ and ‘the right to be respected as a person from the moment of conception.’


What occurs in IVF is that human eggs and sperm are combined to create human embryos. Usually, more embryos than are needed are produced leading to some being frozen or destroyed. If multiple embryos are implanted successfully, and the couple only desires one child, the other embryo(s) are often aborted.


There is certainly a high incidence of infertility in our society, and this can be a source of great suffering for couples unable to conceive. Nonetheless, in her moral teaching, the Church has and continues to maintain that there are grave problems with IVF, and Catholics should avoid ever using it. The reasons for the prohibition include:


  1. It goes against God’s plan for the way children are to come into the world – conception is to come about exclusively through the physical expression of love between a husband and a wife;
  2. Some embryos, tiny human beings, are almost always killed through this procedure.
  3. As already noted, if more than one embryo successfully implants in the uterine wall, the doctor will kill one or more of them.
  4. IVF treats children as though they were commodities to be produced for adult needs and can also lead to genetic engineering, “designer babies, and the view that “leftovers” can serve as material for research scientists.


It is important to remember that children conceived through IVF are precious in the sight of God. They are loved by God and should be loved and cherished by us as well.



The adage “what can be done does not necessarily indicate what should be done” is useful here. Infertility is not new. In the Bible Hannah, Sarah and others wept because they were barren. Infertility causes true pain and anguish. Nonetheless, no one has a “right” to children because children are a gift from God. While we may never understand the “why” of a particular situation, we do believe that God can and will work, and this is especially true when we are obedient to the Divine plan without seeking a true good via immoral means. In Catholic thought and teaching the ends never justify the means. Positively, however, there are many pro-life doctors who are making great strides in methods that can be of great help to couples who are infertile. In all of these difficult matters, we have to approach with humility, trust and prayer.


From the Pastor

From the Pastor - 22nd Sunday in Ordinary Time

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.

From the Pastor - 21st Sunday in Ordinary Time

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)