From the Pastor - Third Sunday of Advent

December 15, 2023

Today we celebrate the Third Sunday of Advent, Gaudete Sunday. “Gaudete” is a Latin word, meaning “rejoice.” The Christian steward should be characterized by a spirit of rejoicing.


 Our First Reading, from Isaiah, expresses a fitting motto for us. “I rejoice heartily in the Lord, in my God is the joy of my soul.” It is God Who is the source of our joy and contentment — not things or achievements or comfort, but our relationship with God. 

This is why stewards can share so freely of their time, talents, and material possessions — because ultimately, we are not attached to these things. We recognize them as good gifts from our loving Father, but we are attached to the Giver of the gifts, not the gifts themselves. This allows for great freedom in life and the capacity for great joy in the Lord.
 

In fact, we can become like John the Baptist, in today's Gospel passage from the Book of John. We read this description of the prophet: “He came for testimony, to testify to the light... He was not the light but came to testify to the light.” This is our calling too — to testify to the Light, our wonderful Savior — by the way we make use of the time, talent, and treasure He has entrusted to our care. 

When God Himself is the source of our joy, it cannot be taken away from us. There is still time, this Advent season, to clear away any “clutter” in our lives that may take our focus away from Him. Let us strive to detach from any of these things so that we can be free to truly rejoice in God on Christmas Day. © Catholic Stewardship Consultants, 2023

 

Pastoral Pondering

Continuing with the discussion of Offenses Against the Dignity of Marriage, the Catechism next addresses the issue of divorce. Paragraph 2382 and 2384 state:

 

The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble. He abrogates the accommodations that had slipped into the old Law. Between the baptized, "a ratified and consummated marriage cannot be dissolved by any human power or for any reason other than death."

 

Divorce is a grave offense against the natural law. It claims to break the contract, to which the spouses freely consented, to live with each other till death. Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign. Contracting a new union, even if it is recognized by civil law, adds to the gravity of the rupture: the remarried spouse is then in a situation of public and permanent adultery:

 

If a husband, separated from his wife, approaches another woman, he is an adulterer because he makes that woman commit adultery, and the woman who lives with him is an adulteress, because she has drawn another's husband to herself.

 

There has been a lot of ink spilled in the last ten years on the topic of the Church and divorce, especially in terms of the impact that divorce has on sacramental communion. This has led to confusion at times. We live at a time when the divorce rate among those who identify as Catholic is not significantly different from the general population. At the same time, a higher percentage of young people are simply choosing not to marry, which, as noted a couple of weeks ago, is problematic on many levels.

 

It’s important to remember that despite the best of intentions, human relationships fail at times. There are a whole host of factors that contribute to this, but all of them are rooted in the original fall of man. We are all sinners and without the help of God’s grace, marriage is almost impossible. The Church recognizes this as well and, historically, has allowed in some situations spouses to separate while the bond of marriage remains. She also recognizes that at times, one party wanted divorce while the other spouse wanted to preserve the union. A misconception that I have encountered over the years are those who, even though they had not attempted a second marriage after divorce, believed themselves to be excommunicated or, at least, separated from the sacraments. This is not the case. As long as the person is single, they are free to receive the sacraments, assuming they are properly disposed otherwise.

 

If you are struggling in your marriage, there is help available. Retrouvaille is a wonderful option for those who want to work on their marriage and address problems and difficulties. We are also fortunate to have some wonderful counselors in our community dedicated to helping couples in crisis. Don’t wait to reach out if you need help.


From the Pastor

From the Pastor - 25th Sunday in Ordinary Time

By John Putnam • September 19, 2025
After today’s readings, we can’t say we have not been warned about the dangers of mixed-up priorities. God’s Word is so very clear today on the necessity of putting Him first in all areas of our lives. We see this in the First Reading from Amos. The Lord has harsh words for those who would take advantage of the poor and whose priorities are not aligned with God’s In the Second Reading from St. Paul’s letter to Timothy, Paul gives us the antidote to the self-centeredness condemned in our First Reading. The antidote is to imitate Christ, “who gave Himself as a ransom for all.” Rather than thinking of Himself and how to “get ahead,” Christ gave Himself away — completely — for our sake. That is how we are to live. In our Gospel passage from Luke, the Lord shows us how to bridge the gap between worldly thinking and priorities and eternal thinking and priorities. Jesus tells the parable of the corrupt but clever steward who is about to be fired when the master discovers the steward has been squandering his property. Realizing his imminent unemployed status, the clever steward reaches out to the various debtors of his master to wheel and deal with them, making friends who would look out for him when he became jobless. What if we put that kind of effort into our own tasks as good stewards of all God’s gifts to us? Into our ministries, into the ways we could make more time for prayer as individuals, as couples, as families, and as a parish? What if we got as creative as the “bad steward” in the use of our finances so that we could give more generously to the poor and the advancement of God’s kingdom on the earth? That’s our lesson and our challenge. © Catholic Stewardship Consultants, 2025. Pastoral Pondering I am writing this in the aftermath of the assassination of Charlie Kirk in Utah. It was a sad day for the country, and we should certainly pray for Charlie’s family, especially his wife, Erika, and their two children. Certainly, the assassination itself was horrifying, but what the act represented was perhaps worse, the attempt to destroy respectful debate in a constitutional republic that values freedom of speech and the free exchange of ideas. I watched many of Charlie Kirk’s campus visits, and I always found him to be challenging but respectful. He intentionally wanted to listen to and dialogue with those who disagreed with him. Sadly, an assassin’s bullet silenced his efforts. From a Catholic viewpoint, debate and dialogue are not merely intellectual exercises but essential expressions of Christian charity, truth-seeking, and evangelization. The Church teaches that engaging others in conversation—especially on matters of faith, morality, or social issues—must always be rooted in love, humility, and respect for the dignity of the human person, as every individual is made in God's image (Genesis 1:27). This approach transforms potential conflict into an opportunity for mutual growth, reconciliation, and the proclamation of the Gospel. As Pope Francis emphasizes in Laudato Si', the Church encourages "honest debate" among experts while "respecting divergent views," recognizing that genuine solutions emerge from dialogue, not domination. The Church identified key reasons for this emphasis drawn from Scripture, Church teaching and tradition. 1. Rooted in Christ’s Command to Love and Speak Truth in Charity Catholic teaching holds that respectful debate reflects Jesus' model of engaging opponents with compassion, even amid disagreement. In the Gospels, Christ debates Pharisees and Sadducees not to "win" arguments but to reveal truth mercifully (e.g., Matthew 22:15-46). St. Paul echoes this in Ephesians 4:15: "Speaking the truth in love, we are to grow up in every way into him who is the head, into Christ." Harsh or condescending rhetoric, by contrast, risks sinning against charity, which the Catechism describes as the "bond of perfection" (CCC 1827). This is why Catholic apologists like those at Catholic Answers stress cultivating a "calm and friendly manner" in debates, warning against becoming "debate junkies" who prioritize controversy over spiritual health. A morbid craving for disputes, Paul warns, breeds "envy, dissension, slander" (1 Timothy 6:4-5). Respectful engagement, therefore, safeguards the debater's soul while inviting others to Christ. 2. Promotes Unity and Ecumenism in a Divided World The Church views dialogue as a path to unity, fulfilling Christ's prayer "that they may all be one" (John 17:21). In an era of polarization—whether over politics, immigration, or theology—respectful debate counters division by fostering understanding. The U.S. Conference of Catholic Bishops' president, Archbishop Timothy Broglio, recently urged promoting "the importance of dialogue [and] respect for the other" amid U.S. political tensions, linking it to the defense of human dignity from conception to natural death. Similarly, Pope John Paul II's message for the 2001 World Day of Peace calls for "dialogue between cultures" that overcomes "ethnocentric selfishness" through mutual respect, building a "civilization of love." Ecumenically, this means avoiding misrepresentations, such as falsely accusing Catholics of "worshiping" Mary or saints—instead of veneration—or dismissing Tradition outright. The Catechism (CCC 821) encourages such respectful exchanges to bridge divides, as seen in interfaith colloquia hosted by the Dicastery for Interreligious Dialogue, where Pope Francis stresses seeing the "other" not as a threat but as a "gift" for growth. 3. Essential for Evangelization and Proclaiming the Gospel Debate, when respectful, is a form of dialogue and proclamation, as outlined in the 1991 Vatican document of the same name. It allows Catholics to share the faith persuasively without coercion, respecting freedom of conscience. The Church has a long history of public disputations, from medieval scholastic debates to modern apologetics, but always under safeguards: priests may not initiate challenges, and discussions require episcopal approval to ensure reverence for sacred mysteries (Catholic Encyclopedia on Religious Discussions). In practice, this means prioritizing witness over victory. As one Catholic writer notes, debates with atheists often fail because "faith... is the belief in a thing for which there is no evidence," so the best "win" is living virtuously as a testimony to Christ. Recent examples include calls for Christians to lead "respectful debate" on issues like immigration, modeling Gospel civility in public discourse. 4. Guards Against Sin and Builds a Culture of Life Unrespectful debate erodes human dignity, a core Catholic principle. It can devolve into personal attacks, violating the Fifth Commandment's call to honor others (CCC 2262-2268). Pope Francis warns in addresses on interreligious dialogue that polarized discussions risk becoming "polemical and inconclusive" without trust and shared vision. Instead, respectful exchange upholds the "sanctity of human life," opposing atrocities and promoting harmony across religions, ethnicities, and cultures. In apologetics, this translates to avoiding condescension or assuming bad faith, as both Catholics and Protestants seek to follow Christ. Debates on topics like sin, evolution, or authority should seek common ground—e.g., natural moral law binding all—while humbly acknowledging limits.  In summary, respectful debate is vital in Catholic thought because it mirrors Christ's merciful truth-telling, advances unity, and evangelizes without compromising dignity. As Vatican teachings repeatedly affirm, it requires "respect for differences" and a commitment to our shared "common home." In a noisy world, Catholics are called to be voices of dialogue, proving the Gospel's power through love, not force. For deeper reading, explore Laudato Si' or the Catechism's sections on charity and dialogue.

From the Pastor - 23rd Sunday in Ordinary Time

By John Putnam • September 5, 2025
Today’s readings make very clear the demands that will be made of those wanting to be called disciples of Christ. We must be prepared to give our all to Him. But in the end, the life of discipleship — the stewardship way of life — is the only life that can truly satisfy. In the Gospel passage from Luke, Christ says, “If anyone comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.” Our Lord is speaking here not of emotions but rather of priorities. He must come first in all aspects of our lives. Period. He goes on. “Whoever does not carry his own cross and come after me cannot be my disciple.” In other words, it’s all or nothing. Compromise is simply not possible. Christ wants us to give all of ourselves, all aspects of our individual lives, our family life, our parish over to Him and to the pursuit of His kingdom. And just when we think our Lord might soften His message to make it a little more palatable, He goes further! “Anyone of you who does not renounce all his possessions cannot be my disciple.” Why is our Lord being so demanding? Only because He knows us so well and loves us so much. He knows that if we do not live by putting Him first before all else, we will easily be swallowed up by the earthly cares that weigh us down — our material things, our status, and our egos. He knows these things cannot satisfy us. He knows this because He is our Maker, and He made us for more. We are made to be His disciples, to seek after Him and His Kingdom. Embracing stewardship as a way of life allows us to count the cost and then run after Him with all our might. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Over the last several years, I have noticed, and statistics seem to bear this out, that suicides and attempted suicides have been on the rise, especially among young people. The 18-30 demographic seems to be especially susceptible. I’m sure the roots of that type of despair start much younger, but funerals that I have celebrated or know about are always very heavy, spiritually. I have been speaking with my leadership team about ways that we, as a parish, could address this issue and be proactive in providing outreach and support. I thought it would be helpful to provide an outline of the Church’s teaching on the topic and encourage us all to think of ways that we can be a help in slowing the tide. Hope in Christ: A Catholic Reflection on Suicide The Gift of Life The Church proclaims that every human life is sacred and created in love by God. “God alone is the Lord of life from its beginning until its end” (Catechism of the Catholic Church 2258). Suicide is a grave matter, because it rejects the gift of life entrusted to us (CCC 2280–2281). Yet the Church also teaches that grave psychological suffering, fear, or illness can lessen a person’s responsibility. For this reason, we do not despair of the salvation of those who have taken their own lives but entrust them with hope to the mercy of God (CCC 2282–2283). Why Young Adults Are at Risk Many young people today face loneliness, anxiety, and the pressure to be “perfect.” Pope Francis, in Christus Vivit, reminds the Church that young adults need to know they are not alone: “The Church must be a place of compassion, where they are listened to and accompanied with respect” (CV 242–247). Suicide often grows out of a crisis of meaning, when life feels empty or burdensome. The Gospel answers with a promise: each life has a God-given purpose that no failure or suffering can erase. Our Christian Response Compassion and Mercy. The Church rejects judgment and instead offers prayer, accompaniment, and hope for those who have died and for their families. A Community of Belonging. Gaudium et Spes teaches that we only find ourselves through sincere gift of self (GS 24). Our parishes must be places where every young person knows they belong. Seeking Help Is Holy. The Catechism calls care for health a moral duty (CCC 2288). Turning to counseling, medical support, or trusted mentors is a way of honoring God’s gift of life. The Cross Brings Meaning. Saint John Paul II wrote that our suffering, united with Christ’s Passion, can become a source of redemption (Salvifici Doloris 18–19). No suffering is meaningless in Christ. A Word of Hope As followers of Jesus, we must say clearly: if you are struggling, you are not alone. Your life is not a mistake. God loves you. The Church loves you. Reach out — to a friend, to your priest, to a counselor. Asking for help is an act of courage and faith. Prayer God of mercy, embrace all who struggle with despair, especially our young people. Fill their hearts with the light of Your love. Receive into Your peace those who have died, console their families, and make our parish a home of hope, healing, and belonging. Amen. If you or someone you know is struggling, please reach out. 📞 In the U.S., dial 988 (Suicide & Crisis Lifeline).