From the Pastor - 4th Sunday in Ordinary Time

January 29, 2018

From the Pastor – 4 th Sunday in Ordinary Time

In today’s Gospel Reading from St. Mark, it is reported that Jesus went to the synagogue and began to teach, but His teaching was somewhat different from that normally heard there “for he taught with authority and not as the scribes.” Often those who taught in Jesus’ time (the scribes) simply quoted others, a variety of Rabbis.

However, Jesus taught with authority because He had authority. Jesus’ divine message was not quoting other humans, but quoting God. Jesus was One with God so He knew what He was talking about. Jesus taught with authority because He believed what He was teaching. He was familiar with the information which allowed Him to teach boldly. People listening could perceive that this was someone Who knew.

Up until this time we have seen the Lord as the Son of Man Who submitted to His Father. He submitted to God in His Baptism, and to the Holy Spirit in the wilderness. To have authority also requires submission. We, too, are called to submit to God, but for us that is sometimes challenging because it requires humility, something that is not easy for many of us.

Later in the Gospel of John there is another account of the Lord teaching at the Temple. He is challenged, and His response is quite simply, “My teaching is not from myself; it comes from the one who sent me.” We are not divine, but we, too, are sent.

Pastoral Pondering

Every now and then it is good to make an assessment of where we are and where we need to be. This is what pastoral planning is all about. As I’ve said here before, the Pastoral Council has been diligently working on developing a new pastoral plan for the parish. This serves two purposes, first it helps us examine what the needs of the community are and how we are addressing those needs. Second, it helps us see what needs to be changed or modified in order to better respond to the the parish and the community.

Faith Formation and Religious Education has been one of those areas where the demands and needs seem to be ever changing and evolving. Our staff has to constantly look for ways to respond the various constituencies that we serve while at the same time utilizing available resources in a responsible manner. With that in mind, we have recently made some slight modifications to the Faith Formation Department. Michael Griffith who holds an MA in theology, with a concentration in catechesis from the Franciscan University of Steubenville, will assume the new position of Director of Catechesis. In this role he can better coordinate the overall catechetical programs that the parish offers, insure that we are implementing Diocesan norms and polices effectively, and helping us make the best use of contemporary methods of catechesis, including using the various social media. He will continue to supervise the departmental budget and data management.

Theresa Benson, who is finishing up her MA in theology, will assume the Director of Faith Formation position with special attention to school and parish relationships, interfacing with parents and encouraging and recruiting catechists and other volunteers. Theresa and Michael will be working closely together to insure that our overall program is effectively responding to our pastoral plan and developing ways to better promote faith formation at every level of the parish.

In order to be intentional disciples, we have to know who we are and what it is we profess. Faith Formation is essential in this regard. We will continue to foster a strong culture of formation and education in the parish, and I am excited that with these changes we can do that even more effectively.

From the Pastor

From the Pastor - Fifth Sunday of Easter

By John Putnam • May 1, 2026
The readings on this fifth Sunday of Easter present us with themes of dwelling places and home. As Christian stewards, we recognize that this world is not our permanent home. We are pilgrims here, making our way through the stewardship way of life toward our true home — heaven. Yet, as we journey toward heaven, we are called to make our dwelling here — whether in a household of one or a full and busy family — a true “domestic church.” In other words, the stewardship way of life begins long before we set foot on parish grounds. Stewardship starts at home. It begins with our families — our domestic churches. The domestic church plays a key role in our sanctification because it is the primary place where we learn and practice selfless love of others. In our Gospel passage from John, Jesus speaks of heaven as a home filled with dwelling places. “In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you?” This is a beautiful image of the glory that awaits us and the personal love our Lord has for us — preparing a place for each one of us who remains faithful to Him. Let us respond to this great love by becoming good stewards of our earthly dwellings, making our homes true “domestic churches” where we honor God through prayer, care for one another, and generous hospitality. Let us never forget that stewardship starts at home! © Catholic Stewardship Consultants, 2026 Pastoral Pondering A common question that comes up is why non-Catholics can’t receive Communion at weddings or funerals . Hence, it continuing to address basics of the faith, I offer the following: The Holy Eucharist is the source and summit of the Christian life, the real presence of our Lord Jesus Christ—Body, Blood, Soul, and Divinity—under the appearances of bread and wine. Because the Eucharist both signifies and effects the unity of the Church, the Catholic Church approaches the question of Eucharistic sharing, often called “intercommunion,” with profound reverence and care. Catholic teaching holds that full participation in the Eucharist expresses full communion in faith, worship, and ecclesial life. For this reason, the Church ordinarily admits to Holy Communion only those who are fully initiated Catholics and who are properly disposed: in the state of grace, having observed the Eucharistic fast, and free from grave sin. Intercommunion with Other Christians Members of other Christian communities are not ordinarily admitted to Holy Communion at Catholic Masses. As the USCCB Guidelines for the Reception of Communion state: “Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life, and worship, members of those churches with whom we are not yet fully united are ordinarily not admitted to Holy Communion.” Eucharistic sharing in exceptional circumstances requires permission according to the directives of the diocesan bishop and the provisions of canon law. A clear distinction exists between different Christian traditions: Eastern Churches (such as the Orthodox Churches, the Assyrian Church of the East, and the Polish National Catholic Church) possess a valid priesthood and Eucharist by apostolic succession. Catholic ministers may licitly administer the sacraments of Penance, Eucharist, and Anointing of the Sick to members of these Churches if they spontaneously request them and are properly disposed (Canon 844 §3). However, these Christians are urged to respect the discipline of their own Churches, many of which do not permit reception in Catholic celebrations. Other Christians (including Protestants) do not share the Catholic understanding of the Real Presence or the priesthood in its fullness. For them, reception of Holy Communion in a Catholic celebration is permitted only in cases of grave necessity—such as danger of death—when they cannot approach a minister of their own community, they request the sacrament freely, and they manifest Catholic faith in the Eucharist while possessing the required dispositions (Canon 844 §4). General invitations at weddings, funerals, or other occasions are not permitted, as they could imply a unity that does not yet exist. Catholics, in turn, may receive the sacraments only from Catholic ministers, with very limited exceptions for the Eastern Churches when necessary (Canon 844 §2). Catholics are not permitted to receive Communion in most Protestant services, as those celebrations do not possess a validly ordained priesthood. A Call to Charity and Prayer These norms are not rooted in exclusion but in fidelity to the truth of the Eucharist as the sacrament of ecclesial unity. The Church recognizes the real, though imperfect, communion that exists with all the baptized through faith in Christ and the gift of Baptism. We are encouraged to foster unity through joint prayer, Scripture study, works of charity, and dialogue, while patiently awaiting the full visible unity for which Christ prayed. As the Catechism teaches, “Ecclesial communities derived from the Reformation… have not preserved the proper reality of the Eucharistic mystery in its fullness, which is why Eucharistic intercommunion is not possible” (CCC 1400). Yet we rejoice in the elements of sanctification and truth present in these communities and pray earnestly for the day when all Christians may gather at one altar in complete communion. If you have questions about these teachings—perhaps in the context of family members of other Christian traditions—please speak with a priest. He can offer pastoral guidance tailored to your situation while remaining faithful to Church discipline. May our reverence for the Most Blessed Sacrament deepen our love for Christ and our longing for the unity of His Church.

From the Pastor - Fourth Sunday of Easter

By John Putnam • April 24, 2026
Today’s readings on this fourth Sunday of Easter offer us a glimpse into the heart of our loving Savior. He is the Good Shepherd and we can confidently place our trust in Him as we live the stewardship way of life. This endearing image of Jesus as our shepherd, and His personal love for each one of us, is described in our Gospel passage from John, through the words of Jesus Himself. Here we read Jesus’ description of Himself as the “Good Shepherd.” He says of Himself, “The sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them and the sheep follow him, because they recognize his voice.” This aspect of our Lord’s tender and personal love for each one of us is a compelling reason to embrace the stewardship way of life — in the offering of our time, talent, and treasure to Him, we can express our gratitude to Him for the incomprehensible love He has for us. Embracing this way of life certainly requires trust on our part. But Christ has proven Himself worthy of our trust. He “bore our sins in His body.” He calls Himself our shepherd and He offers Himself as the guardian of our souls. He has withheld nothing of Himself and His goodness from us. He would never ask anything of us that would bring us harm. He tells us “I came so that [you] might have life and have it more abundantly.” This Easter season, let us resolve to entrust ourselves and our lives gratefully to Him. © Catholic Stewardship Consultants, 2026 Pastoral Pondering As we continue our treatment of the basics of the faith and following up on last week’s discussion of cohabitation, this week I wanted to focus on Natural Family Planning which some people misconstrue as Catholic contraception. Natural Family Planning: The Catholic Way to Responsible Parenthood Natural Family Planning (NFP) consists of moral, scientific methods that help married couples achieve or postpone pregnancy by observing a woman’s natural signs of fertility—such as cervical mucus and basal body temperature—without drugs, devices, or surgery. The Catholic Church fully supports NFP because it respects God’s design for marital love, which is both **unitive** (bonding) and **procreative** (open to life). Unlike artificial contraception, which deliberately blocks fertility, NFP works with the body’s natural cycles through periodic abstinence when needed. Church Teaching In Humanae Vitae (1968), Pope St. Paul VI taught that couples may use the infertile periods for serious reasons, while always remaining open to the gift of children. The Catechism of the Catholic Church (2370) affirms that methods based on self-observation and infertile periods are morally acceptable because they respect the dignity of the spouses and promote authentic freedom. NFP is not “Catholic contraception.” The difference is in the heart: contraception rejects fertility in the act itself; NFP involves responsible discernment and periodic continence when there are just reasons (health, financial, emotional, or other proportionate circumstances). Couples should prayerfully discern together, ideally with a priest or spiritual director, avoiding a selfish “contraceptive mentality.” NFP can also help couples conceive by identifying the fertile window. Benefits for Catholic Couples - Strengthens marriage through better communication, mutual respect, and shared sacrifice. - Respects the woman’s body and natural rhythms. - Highly effective when properly learned and used. - Supports monitoring of reproductive health. Popular Church-approved methods include the Sympto-Thermal Method , Creighton Model , and Marquette Method . Instruction from a certified teacher is strongly recommended. A Parish Invitation As the domestic Church, families thrive when they live God’s plan for love and life. If you are preparing for marriage, newlywed, or seeking to grow in this area, contact your diocesan Family Life Office or visit the USCCB Natural Family Planning page for resources and local classes.  May the Lord bless all married couples as they cooperate with God in the beautiful vocation of responsible parenthood!