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 - 19th Sunday in Ordinary Time

By John Putnam • August 8, 2025
Whether you are just beginning your stewardship journey or have been living a stewardship way of life for years, today’s readings invite us to ask ourselves an important question. The question is this: “What do you treasure?” Of course, we all know the “right” answer: we treasure our faith, our family, and our friendships. But Jesus tells us in the Gospel passage from Luke how we can discover the real answer to this question. He says, “For where your treasure is, there also will your heart be.” To discern what we really treasure, we need to do a check on our hearts. We can each ask ourselves, “Where do I spend the majority of my energy? Where do I find my thoughts dwelling? How do I choose to spend my time when I find myself with a few spare moments? What do my spending habits reveal about my what is important to me? As Christian stewards, we are called to live our lives in grateful response to all that God has given us. Do I recognize and treasure these gifts? © Catholic Stewardship Consultants, 2025 Pastoral Pondering A couple of weeks back, I wrote about the various types of prayer. Following up on that, I wanted to address what I would call emotionalism and faith. Over the years I have encountered quite a few Catholics who complain that they do not get anything out of Mass or they don’t “feel” God’s presence. This often leads to their searching all over the place – sometimes in all of the wrong places – for something to fill that void. There is a danger here that needs to be avoided. The Catholic view of emotionalism, while not explicitly addressed as a single concept in official doctrine, can be understood through the Church’s teachings on emotions, reason, and the role of the will in spiritual life. Emotionalism, broadly defined as an excessive or uncontrolled reliance on emotions over reason or disciplined faith, is generally approached with caution in Catholic theology. Below is a concise explanation based on Catholic principles: Emotions as Part of Human Nature : The Catholic Church teaches that emotions (or "passions") are natural components of human psychology, created by God. According to the Catechism of the Catholic Church (CCC 1763-1768), passions like love, joy, sorrow, or anger are neither good nor bad in themselves but become morally good or bad based on how they are directed by reason and the will toward God’s purpose. Balance of Reason and Emotion : Catholicism emphasizes the integration of emotions with reason and faith. Emotionalism, as an overemphasis on feelings without grounding in truth or moral reasoning, can lead to spiritual imbalance. St. Thomas Aquinas, a key Catholic theologian, teaches that passions must be governed by reason, which is informed by divine law and grace, to align with virtue (Summa Theologiae, I-II, Q. 24). Dangers of Emotionalism in Worship : In the context of liturgy and prayer, the Church values authentic emotional expression but warns against emotionalism that prioritizes subjective feelings over objective truth or the sacredness of worship. For example, Pope Benedict XVI, in his writings on liturgy, critiqued overly sentimental or entertainment-driven worship styles, advocating for reverence and focus on Christ’s sacrifice (The Spirit of the Liturgy). The Church encourages heartfelt devotion but rooted in doctrine and tradition. Sadly, there are many examples of contemporary Catholic worship that ignore this basic principle. Discernment in Spiritual Life : Catholic spirituality, as seen in the works of mystics like St. Ignatius of Loyola or St. Teresa of Ávila, stresses discernment to distinguish genuine spiritual consolations (from God) from fleeting emotional highs. Emotionalism that lacks discernment may lead to self-deception or instability in faith. Charismatic Movements and Emotional Expression : The Catholic Charismatic Renewal, for instance, embraces expressive worship and emotional experiences like joy or spiritual gifts (e.g., speaking in tongues). However, the Church regulates such movements to ensure they align with doctrine and are not driven by unchecked emotionalism. Vatican documents, like those from the Congregation for the Doctrine of the Faith, emphasize that charismatic expressions must be tested against Scripture and Tradition.  In summary, the Catholic Church views emotions as valuable but subordinate to reason, will, and faith. Emotionalism, when it overrides these, is seen as potentially misleading or spiritually immature. The goal is a balanced faith where emotions enrich but do not dominate one’s relationship with God. In the end, the goal of prayer, especially liturgical prayer, is to worship God. It is not about seeking heavenly warm fuzzies to make us feel better. On occasion we may certainly receive these signal graces, and we should thank God for those. Nonetheless, they are not ends in themselves. The only end of the spiritual life if God Himself.

From the Pastor - 18th Sunday in Ordinary Time

By John Putnam • August 2, 2025
Today’s Gospel passage comes as a pat on the back from Heaven for all of us striving to live a stewardship way of life. It reminds us why we live the way we do and why we make the choices we make. Let’s face it, if we truly embrace this way of life, there will be people who find our choices — based on serving God and others — downright foolish. But let’s see what God thinks. Spoiler alert: turns out Christian stewards are not the fools! In this passage, Jesus makes it clear that life is not about “stuff” as he tells the parable of the wealthy businessman who thought he had everything figured out. The man had such an abundance of stuff that he didn’t have room to store it all. So, thinking of earthly things and not on what is above, he decided to build a bigger place to store all that stuff. Patting himself on the back, he thought about what good times he would have in the years ahead. But Jesus tells us that day would turn out to be the man’s last day on the earth. And he had spent it thinking only of himself. How foolish! Don’t be ashamed of living differently from the people around you. Be confident as you set priorities based on what is above. © Catholic Stewardship Consultants, 2025 Pastoral Pondering With the election of Pope Leo XIV, many folks have expressed an interest in understanding the history of his most recent predecessor with the same name, Pope Leo XIII, who is considered a great proponent of Catholic Social teaching. His encyclical, Rerum Novarum, is the basis for our understanding of this important branch of Catholic theology, so I thought it might be useful to share a summary of that document. Rerum Novarum, an encyclical issued by Pope Leo XIII in 1891, addresses the social and economic challenges of the modern world, emphasizing the Church's role in addressing injustices within the rapidly industrializing society. It marks the beginning of modern Catholic social teaching and sets a framework for dealing with issues related to labor, capital, and society. Key Themes of Rerum Novarum: Dignity of Labor : It affirms the dignity of work and the rights of workers, including just wages, the right to form unions, and decent working conditions. Work is not merely an economic activity but a means for the personal development of individuals. Private Property : The encyclical upholds the right to private property, stating that it is natural and beneficial for individuals and families. However, this right carries with it the responsibility to use one's property for the common good. Role of the State : It outlines the role of the state in promoting justice and protecting the rights of individuals, especially the poor and vulnerable. The state should act as an agent for social order and the common good but should not overreach into individual freedoms. Class Cooperation : Pope Leo XIII advocates for the cooperative relationship between employees and employers, encouraging a spirit of mutual understanding and collaboration rather than conflict, aiming to harmonize interests for societal benefit. Social Justice : The encyclical is concerned with the effects of unchecked capitalism and socialism, critiquing both extremes and emphasizing a balance that respects human dignity while promoting social justice and the well-being of all members of society.  Rerum Novarum serves as a cornerstone for subsequent Catholic social thought, inviting us to consider how we can address economic and social issues while respecting human dignity and the common good.