From the Pastor - First Sunday of Advent

December 1, 2023

Today we begin the beautiful and holy season of Advent. With all that we have going on this time of year, it’s no wonder Advent does not always seem to get the attention it deserves. But if we will commit to living this season well, we will experience a deeper conversion to Christ and find real transformation in our lives as Christian stewards.


Why? Advent calls us not only to look back in grateful contemplation of Christ’s first coming, but it also calls us to look forward in preparation for His Second Coming. Advent is a time to reset and regroup, to repent over any misplaced priorities, to turn our minds and hearts back to God while we still have time. We do so not out of fear or guilt, but rather, out of gratitude for Love Incarnate lying in a manger bed.


Whatever we feel God calling us to do this Advent — committing to a daily Gospel reflection, visiting a lonely neighbor, or donating money to those in dire need — there is no time to waste.


Jesus makes this clear in our Gospel passage from Matthew. He tells the parable of a man going off on a journey. Before he leaves, he “places his servants in charge, each with his own work.” We, of course, are the servants in this parable, each with a mission to accomplish in building the Kingdom of God. Jesus warns us over and over in this passage to remain vigilant to the work He has given us to do because we do not know when we will be called to give an account for it.


Our lives are a gift. This holy season is a gift. Let us recommit to living the stewardship way of life. Love came down to us as a Baby. And He is coming again. Be watchful! © Catholic Stewardship Consultants, 2023

 

Pastoral Pondering

I have been doing Catechism in a Year with Father Mike Schmitz and, at present, we’ve been going through the 10 commandments (Life in Christ). Coincidentally (or Providentially), I have also recently had several questions regarding divorce, marriage, and pre-marriage issues. Hence, I thought it would be a good time to address a couple of them.


First, let’s look at pre-marital cohabitation. The Catechism deals with this under two headings, fornication (#2353) and trial marriage (#2391). Fornication is described as carnal union between an unmarried man and an unmarried woman. It is gravely contrary to the dignity of persons and of human sexuality which is naturally ordered to the good of spouses and the generation and education of children. Moreover, it is a grave scandal when there is corruption of the young. Trial marriage would be “institutionalizing” fornication in a way. It is treating a person as a thing. I will test drive a new car. I should not “test drive” a future spouse!


Sadly, pre-marital cohabitation and fornication have almost become (if not actually) simply accepted as part of the normal course of things. We encounter a high percentage of those seeking marriage to already be living together. Usually, this does not arise from any type of malice but rather an ignorance of basic moral teaching. It is, after all, the “Tik Tok” generation.


Those preparing couples must spend time explaining the basics of why such behavior is wrong and, in the long run, detrimental to the health and well-being of marriage. Marriage requires both remote and proximate preparation. Beginning with children early and teaching about virtues and the beauty of God’s plans for marriage and family can start at the early ages. As children get older, the preparation continues.


When adult children make the decision to cohabit, parents can do a great deal in helping with these situations by standing up to illicit behavior. If the couple still has some dependency on the parents, this may require not continuing such support and certainly not funding the wedding if they are going to start off on the wrong foot, so to speak. Stating opposition but continuing to support in some way sends a confusing message.


We must love the sinner but hate the sin. The often-heard “I don’t want to alienate them or hurt their feelings” doesn’t go very far when we are dealing with sinful behavior. We have to love them enough to let them know that their behavior is putting their souls in danger. Far better to cause discomfort on this side of eternity than allowing shock when they reach the other side. To some degree the same principles apply when dealing with children choosing to marry outside the Church. Parents can do a great deal to address these issues when children are young enough to be formed and understand the consequences of contravening the laws of God. And all can be done in a way that presents God’s loving plan for marriage and family. Father Mike does this well in Catechism in a Year.



Finally, when we encounter couples in these situations, we do our best to form them and help them understand the importance of living chastely in preparing for marriage. Cohabitation before marriage is noted as a contributing factor to future divorce and marital instability. It is important that perspective spouses understand this and do whatever is necessary to place their future marriage on the best foundation possible. The world, the flesh and the devil are always trying to destroy. We need to do our part to push back and offer the beautiful truth of chaste, marital love.


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)