From the Pastor – 2nd Sunday of Advent

December 10, 2018

From the Pastor – 2 nd Sunday of Advent

The readings for the Second Week of Advent offer both encouragement and challenge as we reflect and prepare for the two “comings” of Christ — His coming as a baby on the great feast of Christmas, and the anticipation of His second coming at the end of time.

Our First Reading, from Baruch, is a wonderful reminder that God has triumphed over sin and death and that we — His faithful disciples — will live in the light of His glory one day. Until He comes again, we must remain faithful to Him as true disciples and good stewards of all the gifts He has given us.

While it can be tempting to give in to the materialism and calls for self-indulgence that surround us, (ironically more than ever at this time of year), this reading calls us back to the spiritual reality that this life is passing and that we are made for eternal life with God. We are called to prepare for eternal life by the way that we use our time, our talents and our treasure now.

The Gospel reading from Luke shows us how personal and detailed is God’s love for humanity as He prepared the way for Christ’s coming among us. We are told the precise time, place and person, John the Baptist, He appointed to announce the arrival of our Savior.

John tells us how to celebrate to the fullest this first “coming” on the feast of Christmas and how to prepare for the second coming — through repentance.

This Advent, let’s turn away from any bad habits or sin that may have crept in to our lives and turn our hearts and minds back to Christ. This is what the stewardship way of life is all about —moving closer ever closer in relationship with Christ and imitation of Him, ready to celebrate His birth, with eyes fixed on eternal life with Him.

Pastoral Pondering

As we move into December, in addition to thinking about Christmas, folks also begin thinking about the educational path for their children. Some high school students have already applied for early college acceptance, the Catholic schools begin accepting online applications this month, and home schools and faith formation begin considering curricula and programming for the coming year. I thought this would be a good time to write about the importance of Catholic education in an increasingly secular society.

In the geographical boundaries of St. Mark parish, Catholic education occurs in any number of ways. We have two regional Catholic schools (St. Mark and Christ the King), we have a large homeschool cooperative, and we have our Faith Formation and Youth Ministry programs. In addition to these, some of our parishioners avail themselves of offerings outside the parish in other MACS schools, in homeschool offerings in other parishes, and in various on-line offerings.

The pastor, and really the parish as a whole, has various obligations and responsibilities with regard to Catholic education and formation in all of its forms, and these must be taken seriously as being part and parcel of the mission of the Church. The very nature and purpose of Catholic education in all of its forms is revealed to us by the Lord who instructed His apostles to “go…and make disciples of all nations…teaching them to carry out everything I have commanded” (cf. Mt. 28:18-20). Because of this, it is essential to understand that Catholic education cannot exist apart from Catholic life and practice. Catholic education begins in the home, the domestic church, but the institutions of the Church have a serious obligation to assist Catholic parents by insuring that our schools, faith formation programs and homeschool collaboration is imbued with an evangelical spirit that can help “restore the conviction that human beings can grasp the truth of things, and in grasping that truth can know their duties to God, to themselves and their neighbors” (see John Paul, II, Ad limina address to US Bishops of Region IV, 1988).

As a pastor, I support Catholic education in all its forms. Even as adults, we should never tire of learning about and growing in our Faith. If you are a parent considering your child’s education, I encourage you to seriously consider the benefits of Catholic education. The parishes of the Diocese make great financial sacrifices in support of the various educational efforts. Our Catholic schools because of their historical importance to the Church in this country have pride of place and should always be considered as a viable option for any Catholic family. Often times parents realize the financial sacrifice that is required and dismiss Catholic education as an option. However, there are significant funds available to assist every Catholic child who desires to obtain a Catholic education.

Our public schools, while in some cases offering a rigorous academic program, are often forced to teach and embrace cultural currents that are diametrically opposed to Catholic teaching. They have sadly, on many fronts, become institutions of indoctrination rather than education. This makes the task of our Faith Formation programs even more challenging and highlights why our Catholic schools and homeschools are so important to the continuation of the faith.

Please pray for all of our educational endeavors that they might be fruitful and effective in proclaiming Christ Jesus, who is Emmanuel, God with us.

From the Pastor

From the Pastor - 23rd Sunday in Ordinary Time

By John Putnam • September 4, 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.

From the Pastor - 22nd Sunday in Ordinary Time

By John Putnam • August 28, 2026
Living the stewardship way of life is not easy. Dying to self and living for Christ and others requires sacrifice. It is the work of a lifetime. Yet it is also the only work that truly matters and the only life that ultimately satisfies. In today's Gospel from Matthew, Jesus tells His disciples, "Whoever wishes to come after me must deny himself, take up his cross and follow me." At first, those words may sound difficult to accept. Why would anyone willingly embrace such a path? Jesus immediately gives us the answer: "Whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it." Everything comes down to love. Jesus loved us completely, giving Himself for us on the Cross. He continues to give Himself to us through His Word and, most especially, in the Eucharist. Each day we are faced with a choice: to live for ourselves or to live for God and for others. The second path is more demanding, but it leads to lasting joy and the promise of eternal life. Christ assures us that He "will come with his angels in his Father's glory and then he will repay all according to his conduct." May we choose each day to lose our lives for Christ's sake, offering them back to Him in grateful response to His immeasurable love. ©Catholic Stewardship Consultants, 2026 Pastoral Pondering Two Italian dioceses (Rome and Ventimiglia-Sanremo) recently blocked planned Catholic funeral Masses for two prominent Freemasons after their Masonic affiliations became publicly known just before the ceremonies. This happened on August 7–8, 2026, and applies longstanding Church discipline rather than a new nationwide policy from the Italian bishops’ conference. Since some folks asked about this, I thought it would be a good article. The cases - Rome: Bruno Battisti D’Amario (88), a classical guitarist and professor closely linked to Ennio Morricone’s film work, died on August 5. His funeral Mass was scheduled for August 7 th at Santa Maria in Montesanto (the “Church of the Artists” in Piazza del Popolo). The Grand Orient of Italy (GOI) publicly eulogized him as a “master brother,” founder of the Roman Giuseppe Leti lodge, composer of the GOI’s official anthem, and holder of senior positions (including twice president of the Lazio District College of Worshipful Masters). Cardinal Baldassarre Reina, Vicar General of the Diocese of Rome, consulted the diocesan legal office and denied authorization for the funeral Mass, allowing only a brief prayer as a gesture of Christian charity. - Ventimiglia-Sanremo (Liguria): Mario Tarducci (73), a former Venerable Master of the local Mimosa lodge (no. 985, Orient of Bordighera), was scheduled for a funeral the next day at the parish church of San Marco in Camporosso. Bishop Antonio Suetta learned of the affiliation only after arrangements were made—via local news and public Masonic death notices. After consulting the family and pastor, and noting the simultaneous Rome case, he suspended the ecclesiastical funeral under the same principles, limiting it to simple prayers outside. Canonical and doctrinal basis Both decisions explicitly invoked Canon 1184 of the Code of Canon Law. It denies ecclesiastical funerals to those who, without signs of repentance before death, are “notoriously apostate, heretical or schismatic” or “other manifest sinners” whose funerals would cause public scandal among the faithful. This aligns with the Church’s consistent teaching that Freemasonry is incompatible with Catholicism. The 1983 Congregation for the Doctrine of the Faith declaration (under then-Cardinal Ratzinger) reaffirmed that Catholics who join Masonic associations are in a state of grave sin and may not receive Holy Communion; the negative judgment on Masonic principles remains unchanged. Public, high-level membership without known repentance creates the “public scandal” element that triggers the canonical denial. These were not blanket bans on all Freemasons but responses to notorious cases where the affiliation was openly proclaimed by the lodges themselves, making a Catholic funeral appear to endorse or ignore the incompatibility. Similar past applications have occurred (e.g., high-profile cases involving public scandal). Pastoral care for the grieving family is still encouraged—Mass intentions or a memorial Mass sine corpore (without the body present) can be offered.  In short, two bishops applied existing law firmly once the memberships became public and notorious. The episodes have drawn attention precisely because they reinforce the long-standing discipline amid ongoing tensions between the Church and Freemasonry in Italy. It also reminds all of us that one cannot present themselves as Catholic and live in a manner that contradicts longstanding teaching of the Church.