From the Pastor – 13th Sunday in Ordinary Time

July 2, 2018

From the Pastor – 13 th Sunday in Ordinary Time

“Your abundance at the present time should supply their needs, so that their abundance may also supply your needs.” This is the fourth time in 2 Corinthians, chapter 8 that St. Paul addresses the issue of giving. What Paul is trying to explain is that the motivation for giving should be similar to God’s motivation for gifting us. In the passage which constitutes today’s Second Reading Paul says, “As you excel in every respect, in faith, discourse, knowledge, all earnestness, and in the love we have for you, may you excel in this gracious act also.”

In the original, Paul uses the old Greek word charis to describe the giving to which he is making reference. We can probably see that the roots of that word are very much the same as the roots of the word “charity.” Giving and sharing are definitely the work of God’s grace in us. In fact, our motivation should be very much the same as that of the Lord. He gives to us because of Who He is, not because of what or who we are.

We, too, must give if we wish to show holiness, or to at least aspire to it. That is also what we mean when we say that we are all called to stewardship, to be good stewards. It is one thing to be faithful, but it is another to give. At times we may think there are too many collections, but it is the results of these opportunities to give which support the Church’s work both locally and around the globe.

Pastoral Pondering

Last week I touched on the essential qualities of Sacred music: sanctity, beauty and universality. This week I would like to touch on the treasury of Sacred Music in the Church. Again, this material is taken from Archbishop Sample’s pastoral letter to the Diocese of Marquette, Rejoice in the Lord Always.

The early Church followed the patterns of music that were familiar to them. The Psalms of David were sung, and the human voice has always played an integral role in Judeo-Christian worship. From the early Church onward the treasury of Sacred music is quite large and covers millennia. Music that forms part of this treasury must possess the essential qualities mentioned above and must have the true nature and purpose of sacred music as understood by the Church.

The form of music that enjoys pride of place according to all official teaching is Gregorian chant which, according to Pope St. Pius X, has always been regarded as the supreme model for Sacred music. The Second Vatican Council reaffirmed this teaching of Pope St. Pius X by stating: “[S]teps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them (SC, 54). The Church acknowledges Gregorian Chant as especially suited to the Roman Liturgy. Therefore, other things being equal, it should be given pride of place in liturgical services )SC, 116).

In addition to chant, sacred polyphony is also appropriate for Liturgical worship. Again, Vatican II states: “other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action (SC, 116)…The treasure of sacred music is to be preserved and fostered with great care. Choirs must be diligently promoted” (SC, 114). For those who might not be familiar with it, polyphony is composed in a particular musical form and is most often associated with the Renaissance and composers such as Palestrina, Victoria, Tallis, Allegri and others.

Also to be included in the treasury of Sacred music is that body of popular sacred music including hymnody, psalmody, vernacular Mass settings, many of the Latin chant Mass settings, and other forms of sacred music suited to the musical abilities of the people. The Council states: “Religious singing by the people is to be intelligently fostered so that in devotions and sacred exercises, as also during liturgical services, the voices of the faithful may ring out according to the norms and requirements of the rubrics (SC, 118).

The Church maintains that there is an objective difference between Sacred and Secular music. Some music is simply not appropriate to the liturgy. That is not to say that such music has not been used, albeit erroneously, in some liturgical services in the past. I was listening to a podcast the other day, and the speaker was lamenting that when he was a teenager and participating in the music ministry of his church in Australia, they used a piece by Metallica for the recessional. Music that arises from pop culture, while it might be meaningful to a particular person or a group of people does not therefore qualify as Sacred music an is, therefore, not appropriate for liturgical worship.

Weddings and funerals tend to be the most fertile ground where these conflicts arise. However, having a basic understanding of what constitutes music appropriate for the liturgy helps avoid conflicts. In my experience, most liturgical musicians try to be accommodating, but there are standards that have to be maintained in order to preserve the integrity of the liturgical rites.

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.