From the Pastor – 1st Sunday of Lent

March 1, 2020

From the Pastor – 1st Sunday of Lent

As we begin the beautiful and challenging season of Lent, our readings this week remind us why we need these 40 days so much. They also suggest a particular strategy we Christian stewards might take as we make the journey towards Easter.

Our first reading takes us back to Genesis, reminding us of our Creator and the loving care and lavish gifts He gave to our ancestors, Adam and Eve. He created them out of pure love and provided abundantly for them.

Life was good in the Garden! Until the first couple allowed just a sliver of doubt in the goodness of God to enter their minds. Swayed by the words of the serpent, they became ungrateful and distrustful despite God’s great love and all the gifts of creation He had provided. Sound familiar? These same temptations threaten to pull us away from God today.

Our Gospel passage, from Matthew, shows us by the example of Jesus Himself one way that we can attain spiritual strength and grow to become more effective disciples and stewards. In this passage, we find our Lord in the desert, fasting for 40 days and 40 nights. Like Adam and Eve, He is confronted by the evil one. But unlike our fallen parents, our Lord triumphs definitively over the devil’s lies and sends him slithering away.

How did He do it? By knowing the Scriptures and by proclaiming them confidently. And by His perfect trust in the Father.

This Lent, let us embrace this 40-day spiritual reset. Let us prioritize our use of time by committing to prayerful study of the Scriptures and trusting more deeply in the Father’s love. We will surely be better stewards by Easter.

— Stewardship Reflections by The Catholic Steward and Catholic Stewardship Consultants

Pastoral Pondering

Last week I discussed interior conversion and the three pillars of Lent, prayer, penance, & almsgiving. One of these ways of orienting ourselves to the process of interior conversion is availing ourselves of the Sacrament of Penance. In order to receive the full benefit of the sacrament, we have to approach with the proper dispositions: a full admission of sins, true contrition, a firm resolution to avoid sin in the future, and the satisfaction by the completion of penance. The Catechism of the Catholic Church provides a thorough treatment of the sacrament (cf. CCC 1451 ff.).

Contrition involves a sorrow that arises from the soul and a hatred of the sin committed along with a firm resolve to refrain from all sin in the future. This is the first disposition that is necessary for making a good confession. The sacrament itself gives us grace, but, as is the case with all sacraments, our acceptance and ability to benefit from the sacramental grace is dependent upon our disposition — the Lord will not break through a closed door. The Church teaches that there are two types of contrition, perfect and imperfect. The former results from a pure love of God and the latter arises largely because of a fear of the consequences of sin which ultimately is the loss of heaven and the pains of hell. Both of these can dispose us to receive the forgiveness of sin in the Sacrament. Certainly, having perfect contrition should be the goal of each one of us.

In order to develop a a proper contrition in our daily lives, the Church recommends the daily examination of conscience, normally at the end of the day during our Night Prayer. The Examen involves reviewing our words, thoughts, and actions of the day and considering how we have failed in virtue. There are many very good examinations of conscience that we can use in addition to meditating upon the Ten Commandments, the Beatitudes and the Precepts of the Church.

While the Church requires the confession of mortal sin by kind and number, the regular confession of even venial sins is recommended in order to help us form our consciences and grow in holiness. In addition to forgiving our sins, the sacrament strengthens our spiritual armor and helps us avoid sin in the first place.

Finally, completing the assigned penance, which can take various forms must be completed in order to complete a good confession. The sincere performance of our assigned penance is an external way of expressing our interior disposition of sorrow and intention of amendment.

St. Mark offers ample time for confessions. In addition to Saturdays from 3:00 – 5:00 p.m. and Wednesdays from 6:00 – 7:30 p.m., confessions begin 45 minutes prior to each Mass and are offered until 15 minutes before Mass begins. Take advantage of the sacrament during this Lenten season.

From the Pastor

From the Pastor - 25th Sunday in Ordinary Time

By John Putnam • September 18, 2026
Though we can never fully comprehend the perfection of God and His ways, Sacred Scripture reminds us that God's ways are often very different from our own. In our First Reading from Isaiah, the Lord declares, "My thoughts are not your thoughts, nor are your ways my ways." As His disciples, we are called to see life from God's perspective, using our time, talents, and treasure with eternity in mind. In today's Gospel, Jesus illustrates this divine perspective through the parable of the workers in the vineyard. Some labor all day, while others are called only near the end of the day. Yet the landowner gives each worker the same wage. Those who worked the longest grumble because they are thinking according to human standards rather than God's generosity. The same temptation can affect us. We may compare ourselves to others and wonder whether everyone else is contributing as much as we are at home, in our parish, or in our community. Instead, we should remember what a privilege it is to have been invited into the Lord's vineyard. Living the stewardship way of life fills our lives with meaning, purpose, and lasting joy. May we thank God each day for calling us to share in His work. ©Catholic Stewardship Consultants, 2026 Pastoral Pondering Why the Church — and Society — Should Welcome Children God’s first blessing on man and woman was not a burden: “Be fruitful and multiply” (Genesis 1:28). The Catechism calls children “the supreme gift of marriage.” They are not an accessory to married love. They spring from the spouses’ gift of self. Marriage is ordered to the good of husband and wife and to the procreation and education of children. The Church does not assign a number. She teaches a truth: married love, by its nature, is open to life. A gift, not a possession A child is a person, never a product. Couples do not have a “right to a child.” The child has rights: to be received as a gift, to be the fruit of his or her own father and mother, and to be respected from conception. When we welcome children we cooperate with the Creator. Responsible parenthood is generous discernment before God — not selfish delay, and not closing the marital act against life. For serious reasons a couple may space births. Natural Family Planning honors both the unitive and procreative meanings of marriage. Large families, received with joy, remain a sign of blessing. Couples who cannot conceive are not forgotten: their marriages can still be fruitful in charity, hospitality, and spiritual fatherhood and motherhood. Good for the Church. Good for the city. The family is the first school of the Gospel — and the foundation of the common good. Nations endure when men and women marry, stay faithful, welcome children, and raise them in virtue. Children are not a private hobby. They are tomorrow’s neighbors, workers, caregivers, citizens, and saints. A culture that treats fertility as a problem, delays marriage, or is indifferent to the unborn mortgages its own future. Advocates in public life Families also need a voice beyond the parish. The American Principles Project works to place the family at the center of public debate: parental rights, the protection of childhood, the defense of life, and policies that make it more possible for the young to marry and raise children. A bulletin is not a campaign flyer. The Church baptizes no political organization. Catholics may differ on particular tactics. We may not differ on this: marriage, children, and a parent’s duty are not partisan inventions. They belong to the natural law and to the Gospel. Here at Saint Mark’s Encourage the young couples in the pews. Thank the families who fill our Masses with life. Walk with those who wait for a child. Learn NFP as the Church teaches it. Speak and vote as people who believe every child is a gift. And if God is asking your household for another act of generosity, do not be afraid. He who blesses does not abandon. Children are not a threat to our future. They are our future — and a living sign that God has not finished creating.

From the Pastor - 24th Sunday in Ordinary Time

By John Putnam • September 11, 2026
Today's readings remind us of the importance of our relationships. God created us to live in communion with Him and with one another. Our families, neighbors, friends, and parish community need us, and we need them as we grow together in holiness. In today's Second Reading, St. Paul gives us a simple but profound guide for living in relationship with others. Echoing the words of Christ, he writes, "You shall love your neighbor as yourself." Love is the guiding principle that helps us become good stewards of every relationship God has entrusted to us. In today's Gospel, Jesus shows us what that love looks like, even when relationships become strained. He tells His disciples, "If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother." Rather than ignoring conflict or allowing resentment to grow, Jesus teaches us to approach one another with humility, charity, and a sincere desire for reconciliation. This is faithful stewardship of our relationships. He also reminds us of the strength found in Christian community: "Where two or three are gathered together in my name, there am I in the midst of them." God never intended us to journey to heaven alone. May we care for the relationships He has entrusted to us and help one another grow as faithful disciples. ©Catholic Stewardship Consultants, 2026 Pastoral Pondering Next Saturday the Diocese of Charlotte celebrates the annual Eucharistic Congress at the Convention Center in Charlotte. Events begin on Friday evening, with the majority of activities happening on Saturday and culminating with the Congress Mass in the afternoon. I encourage everyone to take advantage of this opportunity to come together as a Diocesan family and celebrate the source and summit of our faith. Our own Father Kevin Martinez will be the homilist for the Holy Hour on Saturday morning at the conclusion of the Eucharistic procession. Public processions of the Eucharist and the saints (especially their relics and images) are ancient and enduring expressions of Catholic faith. They combine liturgical prayer, public witness, communal pilgrimage and public piety. They visibly proclaim core doctrines—the Real Presence of Christ in the Eucharist and the communion of saints—while symbolizing the Church as a pilgrim people journeying toward the heavenly Jerusalem. These types of processions are found in the Old Testament when the Ark of the Covenant was processed on different occasions, e.g. the conquest of Jericho or the joyful entrance of the ark into Jerusalem. In the early Church processions developed by the 4 th century in both the East and the West. They marked festivals, thanksgivings, penance, the translation (solemn transfer) of relics, the consecration of churches, funerals and times of calamity. Eucharistic processions arose later, in the high Middle Ages, amid intensified theological reflection on the Real Presence (Fourth Lateran Council 1215; development of the language of transubstantiation) and growing devotion to the Eucharist outside Mass. The elevation of the Host during Mass became common around 1200. The Solemnity of Corpus Christi originated in the visions of St. Juliana of Liège (early 13th century), who saw the Church’s liturgical year as a full moon with a dark spot—the lack of a dedicated feast for the Eucharist. The feast was first celebrated in Liège in 1246. Pope Urban IV (formerly archdeacon of Liège) extended it to the universal Church in the bull Transiturus de hoc mundo (1264), commissioning St. Thomas Aquinas to compose the liturgical texts (including Pange lingua, Lauda Sion, and Adoro te devote). A Eucharistic miracle at Bolsena (bleeding Host) around the same time, brought to Urban at Orvieto, reinforced the impetus. Formal public processions with the Blessed Sacrament in a monstrance appeared soon after—early records from places such as Benediktbeuern (1273) and Cologne (1270s)—and spread rapidly across Europe by the 14th century. Pope Clement V and the Council of Vienne (1311) helped regulate the feast and its observance; later papal encouragement and indulgences supported the processions. They typically followed Mass, moved through streets or fields (sometimes stopping at outdoor altars for Gospel readings and petitions), and concluded with Benediction. The Council of Trent strongly endorsed them as a public profession of faith in the Real Presence, especially against Protestant denials. In the Counter-Reformation and Baroque periods they grew elaborate, involving civic authorities, guilds, military escorts, music, and decorations (flower carpets, banners). They continued as major public events in Catholic countries and were revived or defended in later centuries (e.g., against 19th-century secularizing pressures or under Communist regimes). Popes such as St. John Paul II and Benedict XVI emphasized their value; John Paul II restored the Roman Corpus Christi procession and wrote of the need to proclaim the incarnate God “especially in our streets and homes.” The Church continues to encourage them. Liturgical books describe the annual Corpus Christi procession as particularly desirable for the pastoral life of a parish or city when circumstances permit, as a public witness of faith and devotion. Processions of saints remain part of popular piety and local traditions (feast-day celebrations, Rogation observances where retained, translations of relics, etc.).  In short, these processions are not mere pageantry. They are embodied proclamations that the risen Christ walks with His people in the Eucharist and that the saints, as members of the one Body, continue to intercede for and accompany the Church on earth.