From the Pastor - 25th Sunday in Ordinary Time

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

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.

From the Pastor - Dedication of Lateran Basilica

By John Putnam • November 7, 2025
Today, the Church celebrates the Feast of the Dedication of the Lateran Basilica in Rome — the cathedral church of the Pope and the mother church of all Christendom. While this feast honors a sacred building, it also reminds us of a deeper truth: we, the People of God, are the living temple of His presence. In the first reading, Ezekiel describes life-giving water flowing from the temple, bringing renewal wherever it goes. This image calls us to be channels of God’s grace in the world. St. Paul tells us, “You are the temple of God, and the Spirit of God dwells in you” (1 Cor 3:16). As stewards, we are entrusted with the sacred task of caring for this temple — our own hearts and our parish community — so that God’s presence may shine through us. In the Gospel, Jesus cleanses the temple, declaring that His body is the true dwelling place of God. Through our baptism, we sare in this mystery and are called to reflect God’s holiness in all we do. Today’s feast is an invitation to renew our commitment to the Church — to participate actively in her mission, to serve generously, and to let our lives be signs of God’s living presence in the world. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Last year, I noted that the norm for the distribution of Communion in the United States is standing and on the hand. I brought it up because parishioners were questioning why Bishop Martin, when he visited the parish, did not utilize the altar rails. This is not the norm universally, but each conference of bishops is asked to adopt that posture which is to be normative. The USCCB website states the following: The General Instruction asks each country's Conference of Bishops to determine the posture to be used for the reception of Communion and the act of reverence to be made by each person as he or she receives Communion. In the United States, the body of Bishops has determined that "[t]he norm... is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling" and that a bow is the act of reverence made by those receiving (no. 160). The right to receive Communion on the tongue or on the hand and whether to receive kneeling or standing belongs to the individual. The normative practice, however, is clear and is set by the body of bishops. https://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/the-reception-of-holy-communion-at-mass When we began offering the Traditional Latin Mass a number of years ago, we added the altar rails to meet the requirements of that particular celebration. The use of the rails gradually became the norm at the parish because more and more people started to use them. Many believe it promotes reverence and devotion. At the same time, obedience is a virtue, and I think it is important to be united with other parishes in the Diocese and return to the normative practice as noted above, which we will implement here at St. Mark on the First Sunday of Advent, November 30. ( Correction: The previous sentence was updated to clarify that this change applies only at St. Mark .) As noted above, each individual retains the right to kneel to receive the Eucharist. I also want to be clear that love and devotion for the Eucharist can be expressed in any number of ways within the life of the Church. No one can argue that the Diocese of Charlotte does not have a deep love for the Eucharist. It is the center of our lives, and it is certainly the center of our parish here at St. Mark. From our love for the Eucharist flows our commitment to effective catechesis, evangelization, and our tremendous outreach to the poor. Those things remain unchanged. Any time changes are made, especially in the liturgy, it touches people deeply. My hope is that after almost 11 years as your pastor, you know how much I love and care for you and for the liturgy entrusted to us. I simply believe that it is better that we are faithful to the liturgical norms given to us by legitimate Church authority as outlined in the General Instruction of the Roman Missal. Personal preferences, including my own, which go beyond these norms should not encroach on the liturgical celebration. As our Holy Father reminds in his pontifical motto, In Illo Uno Unum (In the One (Christ) we are one), in the liturgy and in our Catholic life.