From the Pastor - 22nd Sunday in Ordinary Time

September 1, 2023

Let’s be honest. If we are striving to live the stewardship way of life, it’s not going to be easy. Dying to self and living for Christ and others is tough. It’s the work of a lifetime. But in the end, it’s the only work that really matters and the only life that truly satisfies.

Our Gospel passage, from Matthew, reflects this challenging reality. Jesus tells His disciples, “Whoever wishes to come after me must deny himself, take up his cross and follow me.” This sounds harsh. Why would anyone want to do this?


Our Lord has the answer, of course. “Whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it.”

It’s all about love. Jesus loved (and loves) us totally, giving us all of Himself on the Cross, in His Word, and in the Sacraments, especially the Eucharist.


And so, we must choose — love of self, or love of God and others — which is tough, but fulfilling and leads to the eternal reward of heaven. Jesus promises that He “will come with his angels in his Father’s glory and then he will repay all according to his conduct.”

Let us make the tough choice to lose our life for Christ’s sake in grateful response to His love. Honestly, what better life could there be? © Catholic Stewardship Consultants, 2023


Pastoral Pondering

In trying to address topics related to the Eucharist, I thought it would be a good time to touch on marriage and the Eucharist; especially in dealing with irregular marriages that impact the reception of Communion and Penance.


First, it is important to affirm that marriage is a great good and is important to the life of the Church! This is not simply a Church teaching but one that is rooted in revealed Divine law both in Genesis 2:24 and by the Lord Jesus Himself in Matthew 19:6.

“Therefore, a man leaves his father and his mother and cleaves to his wife, and they become one flesh.”


Second, the Church, in being obedient to Christ, upholds marriage as a permanent, faithful and fruitful covenant relationship in which the spouses form a partnership of the whole of life (consortium totius vitae). As paragraph 1614 of the Catechism states:

“In his preaching Jesus unequivocally taught the original meaning of the union of man and woman as the Creator willed it from the beginning: permission given by Moses to divorce one’s wife was a concession to the hardness of hearts. The matrimonial union of man and woman is indissoluble: God himself has determined it: “what therefore God has joined together, let no man put asunder.”

Considering this teaching, the Church has been clear that no authority on earth can break an indissoluble marriage. In our fallen world, this may seem unreasonable, but we do trust in the grace of the sacrament (which exists between a baptized man and a baptized woman). Spousal love is sacrificial love. For this reason, marriage is recognized as an earthly example of Christ’s love for His bride, the Church.


What then do we do when marriages fail? In many, if not most, places in the world today, couples have recourse to civil divorce, even though such recourse is not recognized by the supreme authority of the Church. In these cases, the situation and circumstances of everyone must be considered. For centuries and even now, the Church has recognized that situations arise when spouses, for any number of reasons, can no longer live together. They continue to be husband and wife, but without the common life that is normal for marriage. In a sense, this is analogous to the situation of those who have had recourse to civil divorce. Assuming that they remain in the state of grace, living separately and singly does not separate one from the sacramental life of the Church.


As sometimes happens, often out of a lack of understanding or knowledge, following a civil divorce it happens that some attempt a subsequent marital union. Turning back to the teaching of Jesus in Mark 10:11-12, “Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery.” The Catechism paragraph 1650 lays this out as follows:


[T]he Church maintains that a new union cannot be recognized as valid, if the first marriage was. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God’s law. Consequently, they cannot receive Eucharistic communion as long as this situation persists. For the same reason, they cannot exercise certain ecclesial responsibilities. Reconciliation through the sacrament of Penance can be granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and who are committed to living in complete continence.


The Catechism goes on to make clear that, while full participation in the Church’s sacramental life may not be possible, the Church does not consider these individuals excommunicated. They are not separated from the Church and are called to participate in the Church’s life to the extent that they are able, including listening to God’s Word, attending the Holy Sacrifice of the Mass and persevere in performing the spiritual and corporal works of mercy as well as bringing up their children in the Faith (See Familiaris Consortio, 84 & CCC, 1650).



Those who find themselves in this situation also have recourse to the Tribunals of the Church and can avail themselves of the various processes of examining whether the first union was indeed marriage as marriage is understood by the Church. In those cases where the evidence proves that not to be the case, the parties are then allowed to contract marriage anew. If you or someone you know needs the ministry of the Tribunal, please reach out to one of the priests or deacon

From the Pastor

From the Pastor - Solemnity of Christ the King

By John Putnam • November 21, 2025
On this Feast of Christ the King, our readings show us that we serve the greatest of Kings, who is at the same time the humblest of Kings. Christ is the perfect model of servant leadership. And what an indescribable privilege that He has called us to be servant leaders — stewards in the work of advancing His Kingdom. In our second reading, from St. Paul’s letter to the Colossians, Paul describes the great power and dignity that characterize Christ the King. “All things were created through him and for him. He is before all things and in him all things hold together.” It makes you want to stand up and cheer. That’s our King! Yet, what a contrasting description of the same King we find in our Gospel passage, from Luke. Now we see our King nailed to the Cross. Everyone from rulers to soldiers, to the criminals on either side of Christ is mocking, sneering, and reviling him. They tauntingly urge him to prove His kingship by coming down from the Cross to end his suffering with a great show of power. “if you are the King of the Jews, save yourself.” But He does not. Amazingly, it is in this moment of seeming-weakness and humiliation, when all appears hopeless and lost, that the full breadth of his greatness as king is displayed. Though all things were created through and for Him — Christ chooses to live entirely for others, for us! What does this mean for us as his followers and stewards of His kingdom? It is precisely that our lives are not about us. They are about Christ and others. And we will advance his kingdom to the extent that we embrace this mindset: my life is not about me; it is about serving the King of kings. © Catholic Stewardship Consultants, 2025

From the Pastor - 33rd Sunday in Ordinary Time

By John Putnam • November 14, 2025
As we approach the end of the liturgical year, our readings offer a sober reminder that this life is not our aim and that God’s justice will triumph in the end. Now is the time to get our priorities in order, putting God above all else as his faithful stewards. Our Lord brings home the urgency of right priorities in our Gospel passage from Luke, reminding the people around him who were looking at the temple nearby, “All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.” Our Lord reminds us that all in this world is passing. We must keep our focus on eternity. Yet before the eternal bliss of heaven, we should expect to be tried and tested. “Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons and they will have you led before kings and governors because of my name.” Sounds scary. But if you are living a stewardship way of life, there is nothing to fear. You have a plan in place. All you need to do is stick with it. Put our Lord first in your time, with your talents, and through your use of treasure. This way of life is not easy. But Jesus promises it will lead to eternal salvation and the joy of union with Him. “You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance, you will secure your lives.” Onward, Christian stewards, the struggle is worth the joy that awaits! Pastoral Pondering On November 4th the Dicastery for the Doctrine of the Faith released Mater Populi Fidelis, a 20-page doctrinal note which was approved by the Holy Father. The Document addresses longstanding requests for clarification on Marian titles related to Mary’s cooperation in salvation. It emphasizes Mary’s unique role as Mother of believers while safeguarding Christ’s sole mediatorship, aiming to foster authentic devotion, Catholic fidelity, and ecumenical dialogue. The Note responds to decades of proposals, including petitions for new Marian dogmas, often amplified via social media and private revelations. It draws on Scripture, Tradition (e.g., St. Augustine), and prior papal reflections, including Joseph Ratzinger's 1996 and 2002 critiques of certain titles as unclear or prone to misunderstanding. The document appreciates popular piety but cautions against expressions that could confuse the faithful or obscure Christ's centrality. It promotes "participated mediation"—Mary's supportive role in union with Christ—without equating her to the Redeemer. The document goes on to underscore “approved titles/expressions” and “discouraged titles/expressions.” Those that are encouraged include: Mother of God (Theotokos), Mother of Believers, Spiritual Mother, Mother of the Faithful People of God, and Mediatrix (in a general sense of intercession). It notes that these underscore Mary's maternal bond with Christ and the Church, directing devotion to the Son. They are biblically rooted (e.g., John 19:26-27) and foster hope, tenderness, and unity. Those titles discouraged are Co-redemptrix and Mediatrix of All Graces. It notes that these risk eclipsing Christ's unique mediation (1 Tim 2:5) and redemption; not explicitly in Scripture or early Tradition; potential for confusion or imbalance in faith, especially ecumenically. I know in my own discussions over the years; it is very easy (especially for my non-Catholic relatives) to get confused over certain Marian titles. They can certainly be explained, but as the DDF points out, those titles that require greater explanation for common understanding should be discouraged. To be sure, you can find both titles used in various Catholic resources, and the document certainly does not forbid their use. Nonetheless, it approaches the topic in a balanced and pastorally sensitive way that recognizes the importance of Marian devotion and piety while, at the same time, reminding us all of the importance supporting and encouraging doctrinal harmony.