From the Pastor - First Sunday of Lent

March 7, 2025

Today’s readings exhort us Christian disciples to form ourselves — mind and heart — in imitation of Christ so we can better reflect His goodness in our daily lives.


The first reading from Sirach offers timeless counsel: “the fruit of a tree shows the care it has had: so too does one’s speech disclose the bent of one’s mind. Praise no one before he speaks.” Jesus uses the very same analogy in today’s Gospel reading from Luke: “A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit. For every tree is known by its own fruit.”


Everything we have is a gift from God to be used for His honor and glory. This includes the gift of speech and, even more broadly, all forms of modern-day communication — email, text, TikTok, Twitter, Instagram, Facebook, and the rest. What comes forth from our mouths, or keyboard, or phone, reflects what is in our minds and hearts. Our ability to communicate with each other is itself a gift which we must steward well.


In the same Gospel passage, Jesus reminds us, “No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.” The more time we spend with Jesus, our teacher, through regular prayer and a strong sacramental life, the more we will become like Him. Then all that we do and say (and tweet and post) will bring others to closer to Him. This is the life’s work of the Christian steward. It is privileged work indeed. © Catholic Stewardship Consultants, 2025


Pastoral Pondering

If I had to give this post a name, it would be Of Hosts and Hymnals. The reason for that name will become clear in a moment.


Most Catholics have some degree of awareness that the Most Holy Eucharist is central to our Catholic faith. The Church, in fact, describes the Eucharist as the source and summit of our faith. The Eucharist is the saving flow from the temple described to Ezekiel from which all the treasures of the sacramental life flow and the ultimate goal of every faithful Christian life. Nonetheless, at times, we all need to be reminded of this awe-inspiring reality. As human beings, familiarity can breed contempt, and we can allow Holy Mass, and even reception of Holy Communion, to become habitual and common place. In so doing, we run the risk of stripping the Most Holy Sacrament of its sublime reality.


Recently, a parishioner discovered a presumably consecrated Host stuck between two pages of a hymnal. While this is certainly shocking and scandalous, I don’t share it with you to cause shock and scandal but to remind us all of the need to be vigilant. We first need to guard ourselves so that we never become indifferent to what occurs at Holy Mass, and second, always insure that we show the Eucharist the proper reverence and respect that is right and just. We do ask our ushers and security volunteers to be mindful of the importance of insuring that communicants receive and consume the Host, but they, along with both the ordinary and extraordinary ministers of Holy Communion, cannot observe everything. Hence, it is always a good idea for all of us to be mindful.

My hope and prayer is that such sacrilege only occurred due to ignorance rather than malice. On any given Sunday, those who have no experience of the Mass find themselves here for one reason or another. This is even more the case at funerals and weddings during the week. If we invite non-Catholic friends (or non-practicing Catholics) to Mass, and we certainly should, it is incumbent upon us to make sure that they understand the norms for the Reception of Holy Communion. These norms are usually published each week in the bulletin. Along the same lines, it is always appropriate, if you see someone who appears confused, uncertain, or is walking away with a host, to lovingly speak to them and help them in the moment.


A few reminders might also be helpful:

  1. Reception of Holy Communion is reserved to practicing Catholics who are properly disposed and in a state of grace. On a practical level this means he or she is not conscious of mortal sin and has been actively practicing the faith through participation at Mass and in the sacramental life of the Church.
  2. When approaching to receive Holy Communion, the communicant may receive on the tongue or on the hand. Those who choose to receive on the hand should make a sign of reverence (normally a bow) and consume the Host before walking away from the minister.
  3. Those choosing to receive on the hand must have both hands free. The Host is never taken from the minister. It is always received. Hence, for those who do not have the use of both hands, for whatever reason, should receive on the tongue. All ministers of Holy Communion are instructed to follow this norm. This protects the host from falling.
  4. Following the reception of Holy Communion, it is proper to return to the pew and offer a prayer of thanksgiving. Leaving Mass immediately after reception is not only disrespectful but can be sinful if it is done without necessity. After all Judas Iscariot was only apostle to leave the Last Supper early, and we know how that ended up.


Being conscious of these simple norms and aware of the great gift that we have in the Most Holy Sacrament of the Altar, will not only help to protect and preserve the Blessed Sacrament but will also help each of us have a more fruitful reception of the Sacrament and benefit more fully from this sublime gift that the Lord provides for us.

From the Pastor

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!

From the Pastor - Third Sunday of Easter

By John Putnam • April 17, 2026
Today’s readings focus on a theme of “sojourning.” As Christian stewards, we know our lives are a sojourn toward the ultimate destination of heaven. Our Gospel passage today describes the sojourn of the two disciples on the road to Emmaus. The two are dejected and despondent after Jesus’ death. They knew Jesus personally. They had heard the Gospel message directly from His lips. They heard the testimony of the women who discovered our Lord’s empty tomb and saw a vision of angels announcing He was alive. They had been informed by other disciples who went to the tomb that all was exactly as the women reported. How much more obvious could the Good News be? And yet, at times, the reaction of the two disciples describes our own stewardship journey, doesn’t it? We have the fullness of the Catholic faith, the power of the sacraments, and the support of our parish family. Yet, we often lose our way. We fail to see all the gifts we have been given. We lack trust in the perfect goodness and almighty power of God. But notice what happens to the two men when their eyes are opened once again, and they recognize Jesus in the Eucharist — the “breaking of the bread.” They are transformed! Their hearts are set on fire with love for the Lord and for their faith. They recall that their hearts began “burning within” as the Lord was explaining the Scriptures to them. When we find we have lost our way, we can go to the same sources as the two disciples on the road to Emmaus — the Scriptures and the Eucharist. In this Easter season, resolve to feast deeply on these two sources of grace. They are the fuel that will propel us on our journey toward heaven. © Catholic Stewardship Consultants, 2026 Pastoral Pondering Returning to a review of Catholic teaching basics, as we move into Spring, we often see an increase in the number of weddings requested. Sadly, it is not uncommon these days to find couples choosing to live together prior to their marriage. Hence, I thought it would be a good idea to lay out the Church’s teaching on this matter in a concise way. Living Together Before Marriage: A Catholic Perspective From the Catholic Church’s teaching, living together (cohabitation) before marriage is morally wrong, primarily because it typically involves fornication —sexual relations outside of marriage—which is gravely sinful (CCC 2353). Human sexuality is a sacred gift ordered by God to the unitive and procreative purposes of marriage alone. Sexual intimacy outside marriage cannot express the total, faithful, and permanent self-giving that spouses vow in the sacrament. Instead, it says with the body what is not yet true in commitment: “I give myself to you completely and forever.” This makes the act a contradiction, contrary to the dignity of persons and God’s plan for love (see CCC 2391; USCCB resources on marriage preparation). Cohabitation also: Creates a near occasion of sin , placing the couple in a situation that strongly tempts them toward grave immorality. Gives scandal , leading others—especially the young—to doubt or dismiss the Church’s teaching on chastity and the sacredness of marriage. Treats marriage as a “trial” rather than the definitive covenant it is meant to be. True love “demands a total and definitive gift of persons to one another” and cannot be an arrangement “until further notice.” Additionally, studies cited by Catholic sources show that couples who cohabit before marriage face higher risks of divorce, instability, and weaker commitment compared to those who do not. The Church calls engaged couples to practice chastity in continence during preparation for marriage—an “apprenticeship in fidelity” that builds mutual respect and prepares them to receive the grace of the sacrament (CCC 2350). Priests, deacons and pastoral ministers accompany cohabiting couples with mercy and truth, encouraging them to live separately or chastely while preparing for a valid sacramental marriage. In a culture that often views cohabitation as practical or normal, the Church invites couples to witness the beauty of God’s design: chastity before marriage, followed by a joyful, lifelong union blessed by the sacrament. For more, see the Catechism of the Catholic Church (esp. 2331–2400).