From the Pastor – 23rd Sunday in Ordinary Time

September 4, 2020

From the Pastor – 23rd Sunday in Ordinary Time

St. Paul echoes Christ in many ways. In the 13 th  Chapter from his letter to the Romans, he continues with his thoughts on how we should live to please God, and he uses a sentence which Christ often repeated. After listing several of the 10 Commandments, Paul states, “…whatever other commandments there may be, are summed up in this saying, namely, ‘You shall love your neighbor as yourself’.”

There is always much that gets debated in that admonition, such as loving yourself, and who exactly is your neighbor? Paul’s point, like that of Jesus, is simply that we are called to treat others as we may like to be treated. We need to show them the respect and caring that we may hope for and wish for. God loves us, and if we realize that, we may ultimately come to the conclusion that we are loveable.

Most of us know someone whose love is evident by how they treat others and how they live. Loving neighbor is a visible expression of everything that Jesus taught. It is a way of expressing the depth of our faith and our belief that we are Disciples of Christ.

St. Francis de Sales captured all about what this love is and who is your neighbor when he wrote, “Examine your heart often to see if it is such toward your neighbor as you would like his or hers to be toward you in his or her place. This is the touchstone of true reason.” It is relatively basic and simple — our neighbor is everyone with whom we have contact and love is what makes it all work. © Catholic Stewardship Consultants, 2017.

Pastoral Pondering

In the news recently, you may have seen a story about a priest in the Archdiocese of Detroit, Father Matthew Hood, who learned that his baptism as an infant was invalid because the deacon who celebrated it, changed the words of the Baptismal rite. Quite a number of folks have asked me about this. Because he was not validly baptized, his subsequent sacraments, up to and including his ordination, were also invalid. This of course had an impact on the validity of most the sacraments that he celebrated as a priest.

Some may see this as simply an exercise in semantics, but it is much more that that. As the Archbishop of Detroit pointed out in his letter regarding the matter, God is not limited by the sacraments, and even though sacraments that Father celebrated were invalid, God can and does continue to work in some mysterious way for the benefit of those who received in good faith. Nonetheless, the situation underscores, that being faithful to the Church’s teachings is important and not something that should be taken lightly. There was certainly a time in recent history where, among ecclesiastics, it was considered “enlightened” to “do your own thing” with the sacraments, e.g. make up your own words for consecration, use different elements from what the Church requires, etc.

Yet, sacraments are celebrated by the Church for the benefit of the people. The celebration is never to be considered “Father’s Mass”. The sacraments belong to everyone, and, therefore, they should be celebrated as the Church intends them to be celebrated with the proper matter and form. Failing to do so, has serious consequences as in the example cited above. This is so because the shepherds of the Church have the responsibility to guard the deposit of faith, a treasure that is to be preserved and handed on in fidelity.

If anyone is looking at old videos of his baptism or if you have any questions regarding this topic, feel free to reach out. We will do our best to assist you.

Parish Celebration of the Eucharist – With the Congress being cancelled this year, we are looking forward to having the opportunity to offer a parish-wide celebration September 11-12. Father Gámez along with those assisting him have been working hard to provide an enriching experience for all ages. I do hope you will come and enjoy.

Youth Ministry Activities and Programs – Our Youth Ministry team has been actively planning to offer activites and opportunities for our middle and high school youth. Due to ongoing COVID concerns, this is not an easy process. Some folks believe that, based on data and anecdotal evidence, it is all a waste of time and unnecessary. While I am certainly aware of the division of opinions about masks and social distancing, I also have to be concerned about the overall well-being of the parish. While recognizing our legitimate and God-given rights to assemble and worship, we also have a responsibility to be good citizens and to exercise proper concerns for those around us. The Diocese has asked us to follow the Governor’s orders and CDC guidelines to the extent possible, and that is what we have been doing and will continue to do. At the same time, we want to do all that we can to help our young people remain connected to the parish community during these trying times. Everyone’s cooperation is appreciated as we navigate these sometimes choppy waters.

From the Pastor

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. Personally, I 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 Bishop Martin is asking to be implemented on the First Sunday of Advent, November 30. 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 to 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.

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).