From the Pastor - 14th Sunday in Ordinary Time

July 2, 2021

Our readings today remind us that, even in our weakest and toughest moments, God has a plan.

 

In our Second Reading, St. Paul describes a “thorn” that had been given to him. He believed this thorn to be the thing that kept him grounded as he said, “to beat me, to keep me from being too elated.”

 

At first, he asked the Lord to remove this cross, but the Lord replied, “My grace is sufficient for you, for power is made perfect in weakness.” Through this explanation, St. Paul resolved to believe, “I am content with weaknesses, insults, hardships, persecutions and constraints, for the sake of Christ; for when I am weak, then I am strong.”

 

We all bear crosses in this life, whether they seem to be little thorns or sharp daggers. The easiest thing to do, as St. Paul did, is to pray for the cross to be taken. It would be great if all of our struggles just magically faded away! But listen to the Lord’s words, “My grace is sufficient for you, for power is made perfect in weakness.”

 

Stop and reflect on your cross. Instead of wishing it to go away, look at it as an opportunity to grow and to allow God to work in your life. God permitted this cross in your life for a reason. Do not let the opportunity for Christ to work on your heart pass you by.

 

Today, recall that God loves us more than we could ever imagine. There is not a moment that goes by that He does not have us in mind. He has a specific plan for our lives. Therefore, may we encounter life’s challenges with confidence in Christ. 

 

Pastoral Pondering –The clergy personnel changes this year have been a challenge due to a number of factors. With that being said, I can inform you that, as was indicated previously, Father Michael Carlson will be coming to St. Mark and will begin his service on July 13th. Father Carlson will be doing work at the Diocesan Chancery and Tribunal during the week and helping out here on the weekends through the end of August. Father Matthew Bean, presently at St. Thomas Aquinas, will become parochial vicar here at St. Mark on July 13th as well. As noted last week, it is expected that Father Carlson will move to full time graduate study in January at St. Paul University in Ottawa, Canada. Father Gámez will be remaining with us until August 16 when his begins his new assignment at Our Lady of Mercy and Our Lady of Fatima Chapel in Winston-Salem. We are glad that he will be with us a bit longer.

 

The closing on the new rectory took place on July 1st. Our plan will be to be moved there by the end of July if not before. Our plan is to stop using the old rectory at Ranson Road for parish functions and move those to the present rectory.

 

Finally, before moving into the continuing discussion of what makes a practicing Catholic via the precepts of the Church, I want to point out what the US Bishops recently did at their summer meeting regarding Eucharistic Coherence. CNN et other outlets has indicated that the US Bishops voted to deny President Biden Communion. This is simply not true. The Bishops voted on allowing their Doctrine Committee to move forward with drafting a document that would address the issue of public figures presenting themselves as devout or practicing Catholics while at the same time promoting positions that are contrary to the teachings of the Church. While well-known politicians get most of the press coverage, the same concern would apply to any public person, e.g., an actor, a TV personality, a well-known athlete, who presents him or herself as a devout Catholic while espousing clearly non-Catholic positions. Hence, this is not a political matter. It is a matter of faith and morals. In these situations, conversations are always had between the public person and their bishop to try to resolve the matter. This is done quietly and respectfully. However, when these avenues fail, in order to protect the faith, the shepherds have an obligation to be very clear about what is true regarding faith and morals and pointing out the inconsistency present and the scandal caused by the offending individual. The aim is always the reconciliation and a call to repentance.

 

The fourth precept is addressed in paragraph 2043 of the Catechism: The fourth precept (“You shall observe the days of fasting and abstinence established by the Church”) ensures the times of ascesis and penance which prepare us for the liturgical feasts and help us acquire mastery over our instincts and freedom of heart. In the Church’s law, this precept is explained, from a practical standpoint, in canons 1249-1251 of the Code of Canon Law.

Canon 1249 states: “The divine law binds all the Christian faithful to do penance each in his or her own way. In order for all to be united among themselves by some common observance of penance, however, penitential days are prescribed on which the Christian faithful devote themselves in a special way to prayer, perform works of piety and charity, and deny themselves by fulfilling their own obligations more faithfully and especially by observing fast and abstinence, according to the norm of the following canons.”

 

Canon 1250 states: “The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent (emphasis added). The second half of the text in bold is fairly well understood by everyone. The first half, however, is often over-looked. Every Friday is a day of penance (excepting solemnities that fall on a particular Friday during the year). Outside of Lent, an individual is free to choose a penance in place of abstinence from meat if he or she does not choose to abstain (see canon 1251) and fasting is always to be observed on Ash Wednesday and Good Friday; although, it is a laudable practice at other times to grow in the virtues of temperance and fortitude.

 

While the law of abstinence binds those who have completed fourteen years of age (canon 1252), parents and those who assist them in the formation of their children should not fail to instill a genuine sense of penance in their lives and the ways in which the Catholic people are asked to live that sense out. Canon 1253 allows the Conference of. Bishops to specify in greater detail the requirements in its territory as well as substitute works of charity and exercises of piety when that is appropriate.

 

Hence, a penitential spirit is to be a part of all of our lives. As the Lord reminds us, if you would be my disciples, take up your cross and follow me (see Matthew 16:24).

From the Pastor

From the Pastor - 30th Sunday in Ordinary Time

By John Putnam • October 24, 2025
In last week’s readings, we were encouraged to remain persistent and constant in our prayer life. Today, we focus on the proper attitude of a steward at prayer. In the Gospel passage from Luke, Jesus illustrates the humble attitude we must have as we approach God in prayer through a parable of two praying men. One is a Pharisee, a man with respected status, theological training, and all the right credentials. He marches right up to the front of the temple to speak a prayer “to himself,” thanking God for making him just a little bit superior to everyone else! The other man is a tax collector, known by those of his day to be a cheater and a sell-out to his fellow Jews. In contrast to the Pharisee, he stands near the back and cries out to God in a simple and honest way: “Be merciful to me a sinner.” Jesus tells us that it is the tax collector and not the Pharisee who leaves the temple justified. Why? The Pharisee was full of self as he approached God. He felt no real need for God as he rattled off his resume of good works and spiritual practices. He was simply going through the motions of prayer. His lack of humility prevented him from entering into a real dialogue with the Father. He was not transformed by his time of prayer because he was so full of himself that He left God no space to enter in. The tax collector, by contrast, emptied himself as he approached God. He recognized who he truly was (a sinner) and asked simply for mercy, leaving all the rest up to God. This is the kind of attitude that God can work with! This is how a good steward prays — with trust, with complete openness to God’s will, with a listening mind and heart, ready to serve as God leads. © Catholic Stewardship Consultants, 2025 Pastoral Pondering November is the month which begins with All Saints and All Souls. It is a good time to reflect on the importance of our connection with those who have gone before us “marked with the sign of faith.” We have a special obligation (spiritual work of mercy) to pray for the dead, especially remember the souls in purgatory. Here is an outline of Catholic teaching to help us make better use of and have a better understanding of this important Catholic obligation. Importance of Praying for the Dead in Catholic Theology In Catholic theology, praying for the dead holds profound significance as an act of communion of saints, mercy, and * * solidarity ** within the Church. It is rooted in Scripture, Tradition, and the Church's magisterium, affirming that the living can aid the deceased in their journey toward full union with God. Below, I'll outline the key theological foundations, biblical and historical support, and practical implications. 1. Theological Foundation: The Communion of Saints · The Catholic Church teaches that the faithful—whether on earth (Church Militant), in Purgatory (Church Suffering), or in heaven (Church Triumphant)—form **one mystical Body of Christ** (Catechism of the Catholic Church [CCC] 946–962). · Death does not sever this bond. Prayers from the living can remit the **temporal effects of sin** for souls in Purgatory, a state of purification after death for those destined for heaven but not yet fully sanctified (CCC 1030–1032). · Why it matters : This practice underscores human interdependence in salvation. Just as saints intercede for us, we intercede for the dead, fostering charity and hope in the resurrection. 2. Biblical Basis Catholic theology draws directly from Scripture, emphasizing prayer for the dead as an ancient practice: Scripture Reference | Key Passage | Theological Insight 2 Maccabees 12:38–46 | Judas Maccabeus offers sacrifices and prayers "for the dead, that they might be delivered from their sin." | Explicit endorsement of prayers and offerings for the deceased to atone for sins; foundational for Purgatory doctrine (accepted in Catholic canon). 1 Corinthians 15:29 | "Otherwise, what will people accomplish by having themselves baptized for the dead?" | Implies a custom of rites benefiting the dead, supporting intercessory prayer. 2 Timothy 1:16–18 | Paul prays for mercy on Onesiphorus, who has died. | Shows apostolic practice of praying for the deceased by name. These texts affirm that such prayers are **pleasing to God** and effective, countering Protestant objections by highlighting pre-Christian Jewish roots (e.g., Maccabees) and New Testament continuity. 3. Historical and Doctrinal Development · Early Church : Inscriptions in Roman catacombs (2nd–3rd centuries) request prayers for the dead. St. Augustine (Confessions, Book IX) recounts his mother Monica's prayers for his father. Tertullian (c. 200 AD) describes annual Masses for the deceased. · Councils : The Second Council of Lyons (1274) and the Council of Trent (1563) dogmatically affirmed Purgatory and suffrages (prayers, Masses) for the dead as meritorious. · Modern Teaching : Pope Benedict XVI's Spe Salvi (2007) explains Purgatory as "God's mercy transforming us," where our prayers "help complete what is lacking" (cf. Colossians 1:24). Pope Francis echoes this in Misericordiae Vultus (2015), calling it an act of divine mercy . 4. Spiritual Benefits and Practices Aspect | Importance | Common Practices For the Dead | Accelerates purification; applies merits of Christ's sacrifice through the Church's treasury (CCC 1477). | Offering Masses, Rosary for the deceased, indulgences (e.g., All Souls' Day). For the Living | Purifies our own sins via charity; gains plenary indulgences (e.g., visiting cemeteries Oct. 1–8). | November's Month of the Holy Souls; Eternal Rest prayer ("May they rest in peace"). Communal Impact | Strengthens parish unity; reminds us of judgment and heaven's reality.| All Souls' Day (Nov. 2) Masses; Book of the Dead in parishes. Key Prayer Example : Eternal Rest – "Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen." Recited after Masses or privately. 5. Addressing Common Objections · “Purgatory isn't biblical" : While the term "Purgatory" is post-biblical, its reality is inferred from 2 Maccabees, 1 Corinthians 3:13–15 ("fire will test... works"), and Matthew 12:32 (forgiveness "in the age to come"). · “Why pray if salvation is by faith alone?": Protestants reject it, but Catholics affirm faith *works through love* (Galatians 5:6); prayers apply Christ's merits, not "earn" salvation. · Evidence of Efficacy : Miracles (e.g., St. Gregory the Great's Mass freeing a soul) and near-death experiences reported in Catholic lore reinforce its reality. In summary, praying for the dead is essential to Catholic soteriology (theology of salvation), embodying hope in God's mercy and the interconnectedness of salvation history. It transforms grief into active love , urging Catholics to "remember their mercy" (Sirach 7:33). For deeper study, consult the *Catechism* (CCC 958, 1030–1032) or Vatican documents like Indulgentiarum Doctrina (1967).

From the Pastor - 29th Sunday in Ordinary Time

By John Putnam • October 17, 2025
The four pillars of parish stewardship are hospitality, prayer, formation, and service. Today’s readings show us the immense value of prayer and the privileged place it must have in our individual lives and in our parish community Our Lord Himself calls us to prayer — and persistence in prayer — in the Gospel passage from Luke. Jesus tells the parable of the nagging widow who finally wears down the judge with her unrelenting persistence in her pursuit of a just ruling from him on her behalf. Jesus goes to great lengths to describe this judge, saying he “neither feared God nor respected any human.” Yet even this corrupt judge responds with a just judgment because of the widow’s persistence. Jesus uses this outlandish example to draw a vivid contrast between a reluctant, dishonest judge and our loving, all-merciful Father. If even a bad judge will give a good result in response to a persistent request, how much more (infinitely more) eagerly and perfectly will our good Father respond to our persistent prayers to Him. If he delays in responding, if he provides a different response from the one we were expecting, we can remain confident and trusting in His goodness, knowing that His response, whenever it comes and in whatever form, will be the very best one for us. Our job then, as Christian stewards, is simply to remain faithful to our relationship with God through prayer. We must lean on each other in our communities — family and parish — as we support each other in prayer. A strong pillar of prayer will make all our other stewardship efforts fruitful. © Catholic Stewardship Consultants, 2025 Pastoral Pondering I have noticed for a while now that many folks in the parish, and many Catholics in general, seem to have an erroneous or at least a confused understanding of the “Sunday obligation.” The obligation to attend Mass on Sundays and holy days is rooted in our fundamental obligation to worship God and keep the Lord’s Day holy. In light of this, I thought it opportune to present a summary of the Church’s teaching in this regard. I hope you find it helpful. Catholics are obligated to attend Mass on Sundays and Holy Days of Obligation primarily because it is a precept of the Church, rooted in both divine law and ecclesiastical authority. This obligation stems from the Third Commandment (“Remember to keep holy the Lord’s Day”), which in Christian tradition applies to Sunday as the day commemorating Christ’s Resurrection, marking it as a day of worship, rest, and renewal. The Catechism of the Catholic Church (CCC) explains this in detail, particularly in sections on the precepts of the Church and the Third Commandment. Biblical and Theological Foundations The obligation draws from Scripture, where God commands the sanctification of the Sabbath (Exodus 20:8-11; Deuteronomy 5:12-15). For Christians, this shifts to Sunday—the “Lord’s Day”—to honor Jesus’ Resurrection on the first day of the week (Acts 20:7; Revelation 1:10). The Eucharist is seen as the “source and summit” of the Christian life (CCC 1324), making participation essential for spiritual nourishment, community unity, and fulfilling one’s relationship with God. As CCC 2180 states, the faithful are bound to participate in Mass on these days to sanctify them through worship. Holy Days of Obligation are additional feasts (such as Christmas, Assumption of Mary, or All Saints’ Day, varying by region) that the Church designates as equally important for similar reasons—honoring key mysteries of faith, the Virgin Mary, or saints—requiring the same level of observance. Church Law and Precepts This is formalized as the first precept of the Church: “You shall attend Mass on Sundays and on holy days of obligation and rest from servile labor” (CCC 2042). It requires active participation in the Eucharistic celebration and abstaining from work that hinders sanctification or rest. Canon Law reinforces this: “On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass” (Canon 1247). The Sunday Eucharist is described as the “foundation and confirmation of all Christian practice,” making attendance obligatory unless excused by serious reasons like illness, infant care, or a dispensation from a pastor (CCC 2181). Deliberately missing without such cause is considered a grave (mortal) sin. Practical and Spiritual Reasons Attending Mass orients believers toward God at the start of the week, fosters community, and provides grace through the sacraments. It’s not just a rule but an opportunity for encounter with Christ. The Church emphasizes this as the highest form of worship, essential even during travel or vacations, underscoring its priority in Catholic life. This obligation applies to all Catholics who have reached the age of reason (around 7 years old) and are physically able, with exceptions for valid impediments. Parents have a very important obligation to assist their children to fulfill this obligation. In general, children under the age of 16 cannot get to Mass without the assistance of the adults in their lives. Hence, the culpability for missing Mass usually falls to those adults rather than the children.  In the end fulfilling the “Sunday obligation” is more about loving God than anything else. Do we love Him enough to give Him at least an hour on Sundays and holy days? It would seem this is the least we can do in offering this act of love to the One who loved us first.