From the Pastor - 16th Sunday in Ordinary Time

July 18, 2025

In today’s Gospel reading from St. Luke, we receive a reminder about the proper use of the gift of time, a fundamental aspect of a stewardship way of life. Our passage highlights one of the most famous dinner parties ever thrown, recalling the day that Martha and Mary hosted our Lord in their home. We are told that Martha, as a good steward, welcomes Christ in but then becomes “burdened with much serving” while her sister and fellow hostess chooses to simply sit with Jesus, listening to Him speak.


Martha becomes indignant at Mary’s behavior and complains to Jesus, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” But Jesus, in His infinite wisdom, refuses to get pulled into this sisterly spat. Instead, He offers Martha a fresh way to look at the situation. “Martha, Martha, you are anxious and worried about many things. There is need of only one thing.”


What is that one thing? It is to put Jesus first in our lives and above all other things; to “sit at his feet” and listen as Mary did, giving Him the priority of our time no matter how busy we think we are. When we truly commit to putting Christ first in our daily lives through a regular time of prayer and frequent participation in the sacraments, we will find that all our other concerns become less pressing, less overwhelming.


Why is this so? Because the time we invest in our relationship with God saturates all aspects of our lives with His grace. And because God cannot be outdone in generosity. He will abundantly reward any sacrifice we make to spend time with Him. ©Catholic Stewardship Consultants, 2025


Pastoral Pondering

In the Catholic tradition, prayer is a foundational practice, understood as a personal and communal relationship with God. It’s seen as a dialogue, not a monologue, where the individual lifts their heart and mind to God, seeking communion, guidance, and alignment with His will. Below is a concise overview of the Catholic understanding of prayer, grounded in Church teaching and tradition:

  1. Definition and Purpose:
  2. The Catechism of the Catholic Church (CCC 2559) defines prayer as “the raising of one’s mind and heart to God or the requesting of good things from God.” It’s an act of love, trust, and dependence on God, fostering a covenant relationship.
  3. Prayer’s primary aim is communion with God, aligning human will with divine will, as modeled by Jesus in the Lord’s Prayer (Matthew 6:9-13).
  4. Types of Prayer (CCC 2626-2643):
  5. Adoration: Worshipping God for His infinite goodness and majesty (e.g., Eucharistic adoration).
  6. Petition: Asking for personal needs or forgiveness, acknowledging human dependence on God.
  7. Intercession: Praying for others, reflecting charity and solidarity (e.g., praying for the living and the dead).
  8. Thanksgiving: Expressing gratitude for God’s gifts, as seen in the Eucharist (“thanksgiving” in Greek).
  9. Praise: Glorifying God for who He is, beyond what He does.
  10. Forms of Prayer:
  11. Vocal Prayer: Spoken prayers, like the Rosary, Our Father, or Hail Mary, engaging both body and soul.
  12. Meditative Prayer: Reflecting on Scripture or sacred mysteries (e.g., Lectio Divina or meditating on the Rosary’s mysteries).
  13. Contemplative Prayer: A silent, loving gaze toward God, seeking deeper union, as taught by saints like Teresa of Ávila and John of the Cross.
  14. Theological Foundations:
  15. Prayer is rooted in the Trinity: Catholics pray to the Father, through the Son, in the Holy Spirit (CCC 2655).
  16. Jesus is the model of prayer, seen in His constant communion with the Father (e.g., John 17). The Holy Spirit inspires and sustains prayer (Romans 8:26).
  17. Mary and the saints are intercessors, not mediators, whose prayers join ours to God (CCC 2673-2679).
  18. Role in Catholic Life:
  19. Prayer is essential for salvation, as it nurtures faith, hope, and charity (CCC 2558). It’s a daily obligation, often through practices like morning/evening prayers, Mass, or the Liturgy of the Hours.
  20. The Eucharist, as the “source and summit” of Christian life (CCC 1324), is the highest form of prayer, uniting believers with Christ’s sacrifice.
  21. Prayer strengthens against temptation and fosters virtues, as seen in the lives of saints like Thérèse of Lisieux, who called prayer “a surge of the heart.”
  22. Practical Expressions:
  23. Liturgy: The Mass and sacraments are communal prayers, uniting the Church on earth and in heaven.
  24. Devotions: Practices like the Rosary, Divine Mercy Chaplet, or novenas deepen personal devotion.
  25. Spontaneous Prayer: Heartfelt, unscripted prayer is encouraged alongside structured forms.
  26. Challenges and Growth:
  27. Catholics are taught to persevere in prayer despite distractions or dryness, trusting God’s presence (CCC 2729-2733).
  28. Prayer requires humility and openness, as St. Augustine said: “Man is a beggar before God.”

Supporting Evidence:

  • The Catechism (Part Four, CCC 2558-2865) provides a comprehensive guide to prayer, emphasizing its centrality.
  • Vatican II’s Sacrosanctum Concilium highlights liturgy as the primary expression of prayer, uniting the Church.
  • Saints’ writings, like St. Ignatius of Loyola’s Spiritual Exercises, offer practical methods for deepening prayer.

For further exploration, consult the Catechism of the Catholic Church or resources from the Vatican (vatican.va). Prayer, in Catholicism, is not just a practice but a way of life, drawing believers into God’s love and mission.


From the Pastor

From the Pastor - 21st Sunday in Ordinary Time

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)

From the Pastor - 20th Sunday in Ordinary Time

By John Putnam • August 22, 2025
Today’s readings set a high bar for us Christian stewards, reminding us that a stewardship way of life is meant to be a challenging way of life. In the second reading, from the Letter to the Hebrews, we are told to live as Christ lived. And how did Christ live? “For the sake of the joy that lay before Him He endured the cross.” If we are tempted to complain about the sufferings we must endure in living as Christ’s disciples, we are told, “In your struggle against sin you have not yet resisted to the point of shedding blood.” In other words, “If you’re not bleeding, what are you complaining about?” That is quite a high bar! The Gospel reading from Luke continues this challenging theme. Our Lord tells His disciples “I have come to set the earth on fire, and how I wish it were already blazing.” A couple of verses later Jesus adds, “Do you think that I have come to establish peace on the earth? No, I tell you, but rather division.” Jesus’s life on this earth and the message He brought were not meant to simply make us feel good. In fact, His words can make us downright uncomfortable at times. That’s because His Good News (and it is indeed good news!) is meant to change us, to make saints of us. The stewardship way of life sets a high bar indeed. But deeply embraced, this way of life focused on God and others will make us the saints we are called to be. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Most of you are probably familiar with a non-Catholic who accuses Catholics of “worshipping Mary and the saints”. This is, of course, false, but it shows a misunderstanding of Catholic theology and Catholic understanding of the various types of worship and veneration. I thought it would be helpful to lay this out in a simple way for everyone’s benefit. In Catholic theology, dulia , hyperdulia , and latria are terms used to describe distinct types of reverence or worship offered to God, the saints, and the Virgin Mary. - Latria : This is the highest form of worship, reserved exclusively for God (the Holy Trinity: Father, Son, and Holy Spirit). It involves adoration, acknowledging God's supreme divinity and sovereignty. Latria is expressed through acts like the Mass, prayer, and sacrifice, directed solely to God. - Dulia : This is the veneration or honor given to saints, recognizing their holiness and their role as intercessors before God. Dulia is a lesser form of reverence compared to latria, as saints are not divine but are honored for their exemplary lives and closeness to God. This is expressed through prayers asking for saints' intercession, feasts in their honor, or devotion to their relics. - Hyperdulia : This is a special, elevated form of dulia reserved exclusively for the Virgin Mary, the Mother of God. Hyperdulia acknowledges Mary's unique role in salvation history, surpassing the honor given to other saints due to her divine maternity and sinlessness, but it remains distinct from and subordinate to latria. It is expressed through devotions like the Rosary or Marian feast days.  In summary, latria is worship for God alone, dulia is veneration for saints, and hyperdulia is a higher veneration for Mary, all carefully distinguished to maintain the centrality of God’s worship in Catholic practice.