From the Pastor – 4th Sunday of Easter

May 13, 2019

From the Pastor – 4 th Sunday of Easter

Throughout the Easter season, our readings have given us glimpses into the life of the newborn Church and the bold witness of the early disciples in spreading the Good News of Jesus Christ to all who would listen. These disciples were the first to live a stewardship way of life and their example is as relevant today as it was 2,000 years ago.

In the First Reading, from the Acts of the Apostles, we catch up with Paul and Barnabas in Antioch. While they certainly have some success in reaching many people there with the message of salvation, others are downright infuriated by their words and send them packing. Yet, we read that “the disciples were filled with joy and the Holy Spirit.” Overall, it seems as if Paul and Barnabas had failed in Antioch. But this seeing failure has not robbed them of their joy.  What’s more, they are filled to the brim with the abundant gifts of the Holy Spirit. How is this possible?

It is only possible because Paul and Barnabas saw themselves as nothing more and nothing less than stewards of Christ and His Good News. This realization brought them freedom —  to offer themselves and their lives to others for the sake of the Gospel. The “results” of their efforts were up to God.

This Spirit-filled, joy-filled life is available to all of us, all these years later. It can be achieved when we recognize, like Paul and Barnabas, that all we have and all we are is a gift from God, meant to be shared with others for His glory. Of course, living as God’s stewards does not mean a life of ease or a life free of sacrifice. Sometimes the steward’s life involves great challenges, requiring all the strength and love one has to give. But in the end there is simply no more satisfying way to live.

Pastoral Pondering

I want to congratulate our second graders who received their First Holy Communion yesterday. Our final of three celebrations will be held next Saturday morning. Special thanks goes to Mary Anne Pape, our catechists, St. Mark Second Grade Teachers, and our parents who do so much to prepare our children and make these celebrations possible. First Communion is one of my favorite celebrations during the year because I am always renewed in my own faith when I see the love and devotion that these children have.

Matters of Faith — Last week I addressed some issues surrounding infertility. This week I will again turn to the National Catholic Bioethics center to look at another important moral issue, the end of life. All of us have or will face issues regarding the end of life. These times can be stressful and quite difficult. At the same time, unless there is some preparation, we may be called upon to make serious decisions very quickly. The following information is taken from the resources page of the National Catholic Bioethics Center (ncbcenter.org).

Catholic moral teaching arises from the Catholic understanding of the human person. Specifically, we believe that the human person, made in the image and likeness of God, has inherent worth, intrinsic value. Because of that we reverence the human person from the moment of conception to natural death. The NCBC identifies the following topics for consideration regarding the end of life: the redemptive nature of suffering, the important difference between morally obligatory and optional means of conserving one’s life, the moral and legal status of Advanced Medical Directives and Durable Power of Attorney, and the spread of euthanasia advocacy in America today.

It is a normal human response to want to avoid suffering. Yet, we know in every day life, that suffering comes. Whether it comes to the athlete who pushes himself or herself on the athletic field, someone recovering from the effects of surgery or someone dealing with the natural aches and pains of the aging process, every one of us will experience physical suffering in some way.

For the Christian our understanding of suffering must always be seen through the lens of the passion, death and resurrection of Christ. The Heavenly Father did not will suffering to be a part of the human experience. That came into reality because of the sin of Adam and Eve, but the Father allowed the reality of suffering to become salvific in the offering of His Son, Jesus Christ. Because of this, we can unite ourselves and our suffering to the Cross of Jesus Christ. In doing so, we assist with the work of salvation for the entire world. As St. Paul says, “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church…(Col. 1:24 RSV). Hence, as Catholics, we are called to freely embrace a share in the sufferings of Christ in reparation for our own sins and for the sins of the world.

In considering obligatory and optional means, the main consideration is that we may never directly take innocent human life, including our own. The distinction that is often made in this regard is what is required or ordinary and what is not required or extraordinary. Many years ago Pope Pius XII indicated that we are bound “to use only ordinary means — according to the circumstances of persons, places, times and culture —that is to say, means that do not involve any grave burden for oneself or another. A stricter obligation would be too burdensome for most people and would render the attainment of the higher, more important good too difficult. Life, health, all temporal activities are in fact subordinated to spiritual ends.”

Even though the advances in medical science has made this determination more difficult, we can say that when a medical procedure has little home of improving the health of the person or, because of various factors, is overly burdensome, then it can be legitimately refused. It is important to seek moral guidance from priests and others who have expertise in moral theology and medical ethics in addition to the advice of physicians and health care workers. In order to make such decisions, all pertinent information needs to be available and provided to the patient. Normal care, including nutrition and hydration, are in general morally obligatory; unless it can be shown that doing so would cause harm to the patient.

Advanced Medical Directives and a Durable Power of Attorney are very useful in preparing for the inevitability of these difficult situations. In general the directives should “focus on goals rather than specific medical procedures”. Care has to be taken in their preparation, however, to insure they reflect and expressive of Catholic values and faith. The durable POA is the most useful because you entrust these decisions to someone that knows who you are, what you believe, and how you want these matters handled.

Finally, there has been a move for some time to promote and expand the use of euthanasia around the world. In some places, it has already been very much operative. Pope St. John Paul II defines euthanasia as “an action or omission which of itself and by intention causes death, with the purpose of eliminating all suffering.” The names of Terri Schiavo, Charlie Gard and others come to mind. As more and more government entities embrace these practices, it becomes even more important to be clear about your desires concerning the end of life. It’s something that you should consider now, so that you can be prepared tomorrow.

Please know that the priests and deacons of the parish are happy to be of assistance to you in discussing these matters. As noted above the NCBC has a wealth of information that is easily accessible and understandable concerning these and other important moral issues.

From the Pastor

By John Putnam October 17, 2025
The four pillars of parish stewardship are hospitality, prayer, formation, and service. Today’s readings show us the immense value of prayer and the privileged place it must have in our individual lives and in our parish community Our Lord Himself calls us to prayer — and persistence in prayer — in the Gospel passage from Luke. Jesus tells the parable of the nagging widow who finally wears down the judge with her unrelenting persistence in her pursuit of a just ruling from him on her behalf. Jesus goes to great lengths to describe this judge, saying he “neither feared God nor respected any human.” Yet even this corrupt judge responds with a just judgment because of the widow’s persistence. Jesus uses this outlandish example to draw a vivid contrast between a reluctant, dishonest judge and our loving, all-merciful Father. If even a bad judge will give a good result in response to a persistent request, how much more (infinitely more) eagerly and perfectly will our good Father respond to our persistent prayers to Him. If he delays in responding, if he provides a different response from the one we were expecting, we can remain confident and trusting in His goodness, knowing that His response, whenever it comes and in whatever form, will be the very best one for us. Our job then, as Christian stewards, is simply to remain faithful to our relationship with God through prayer. We must lean on each other in our communities — family and parish — as we support each other in prayer. A strong pillar of prayer will make all our other stewardship efforts fruitful. © Catholic Stewardship Consultants, 2025 Pastoral Pondering I have noticed for a while now that many folks in the parish, and many Catholics in general, seem to have an erroneous or at least a confused understanding of the “Sunday obligation.” The obligation to attend Mass on Sundays and holy days is rooted in our fundamental obligation to worship God and keep the Lord’s Day holy. In light of this, I thought it opportune to present a summary of the Church’s teaching in this regard. I hope you find it helpful. Catholics are obligated to attend Mass on Sundays and Holy Days of Obligation primarily because it is a precept of the Church, rooted in both divine law and ecclesiastical authority. This obligation stems from the Third Commandment (“Remember to keep holy the Lord’s Day”), which in Christian tradition applies to Sunday as the day commemorating Christ’s Resurrection, marking it as a day of worship, rest, and renewal. The Catechism of the Catholic Church (CCC) explains this in detail, particularly in sections on the precepts of the Church and the Third Commandment. Biblical and Theological Foundations The obligation draws from Scripture, where God commands the sanctification of the Sabbath (Exodus 20:8-11; Deuteronomy 5:12-15). For Christians, this shifts to Sunday—the “Lord’s Day”—to honor Jesus’ Resurrection on the first day of the week (Acts 20:7; Revelation 1:10). The Eucharist is seen as the “source and summit” of the Christian life (CCC 1324), making participation essential for spiritual nourishment, community unity, and fulfilling one’s relationship with God. As CCC 2180 states, the faithful are bound to participate in Mass on these days to sanctify them through worship. Holy Days of Obligation are additional feasts (such as Christmas, Assumption of Mary, or All Saints’ Day, varying by region) that the Church designates as equally important for similar reasons—honoring key mysteries of faith, the Virgin Mary, or saints—requiring the same level of observance. Church Law and Precepts This is formalized as the first precept of the Church: “You shall attend Mass on Sundays and on holy days of obligation and rest from servile labor” (CCC 2042). It requires active participation in the Eucharistic celebration and abstaining from work that hinders sanctification or rest. Canon Law reinforces this: “On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass” (Canon 1247). The Sunday Eucharist is described as the “foundation and confirmation of all Christian practice,” making attendance obligatory unless excused by serious reasons like illness, infant care, or a dispensation from a pastor (CCC 2181). Deliberately missing without such cause is considered a grave (mortal) sin. Practical and Spiritual Reasons Attending Mass orients believers toward God at the start of the week, fosters community, and provides grace through the sacraments. It’s not just a rule but an opportunity for encounter with Christ. The Church emphasizes this as the highest form of worship, essential even during travel or vacations, underscoring its priority in Catholic life. This obligation applies to all Catholics who have reached the age of reason (around 7 years old) and are physically able, with exceptions for valid impediments. Parents have a very important obligation to assist their children to fulfill this obligation. In general, children under the age of 16 cannot get to Mass without the assistance of the adults in their lives. Hence, the culpability for missing Mass usually falls to those adults rather than the children.  In the end fulfilling the “Sunday obligation” is more about loving God than anything else. Do we love Him enough to give Him at least an hour on Sundays and holy days? It would seem this is the least we can do in offering this act of love to the One who loved us first.
By John Putnam October 10, 2025
Gratitude is the key to a stewardship way of life. Today’s readings demonstrate the power and vital importance of gratitude in the life of the Christian disciple, for gratitude leads us to worship God who offers us salvation. We see the power of gratitude on display in the Gospel passage from Luke after Jesus heals ten lepers. “And one of them, realizing he had been healed, returned.” Only one of the ten recognized the tremendous blessing he had received from Jesus and returned to thank him. While it’s easy to feel indignant at the failure of the nine others to return and thank Jesus, how often do we fail to recognize the blessings, answered prayers, and healings (both physical and spiritual) that the Lord showers upon us, day and night? The truth is that our very lives and every breath we take are His gift to us. But we can get so caught up in the stresses and distractions of daily life that we lose touch with this truth. The Samaritan reacts to his gift of healing with the proper response to our loving God. Recognizing what he had just received from the Lord, he “returned, glorifying God in a loud voice; and he fell at the feet of Jesus and thanked Him.” He was grateful for what God had done for him, and this gratitude led to worship. And because of this response, Jesus offered him a far more precious gift than physical healing; He offered him the gift of salvation. “Stand up and go; your faith has saved you.” Too often, we hear the phrase, “Count your blessings,” and write it off as nothing more than a trite saying. Today’s Gospel shows us otherwise. Gratitude is powerful. It deepens our faith in God and leads us to fitting worship of Him. ©Catholic Stewardship Consultants, 2025 Pastoral Pondering Over the past few weeks, St. Mark has had funeral after funeral. As we approach November, I thought it might be helpful to discuss the Catholic approach to death and dying. Rather than seeing the end of the earthly journey as something to be dreaded and avoided, Catholics approach death and dying with a blend of spiritual practices, rituals, and theological beliefs rooted in their faith, emphasizing hope in eternal life, God’s mercy, and the communal support of the Church. Here’s a concise overview: 1. Theological Perspective on Death Eternal Life and Resurrection : Catholics believe death is not the end but a transition to eternal life. Based on Christ’s resurrection, they hold that the soul separates from the body at death, awaiting the final resurrection when body and soul are reunited (Catechism of the Catholic Church, 989–1001). Judgment and Afterlife: After death, each person faces a particular judgment, determining their eternal destiny: heaven (often via purification in purgatory), or hell if unrepentant of serious sin (CCC 1021–1022). This belief shapes their approach to preparing for death. 2. Preparation for Death Sacrament of the Anointing of the Sick: This sacrament is administered to those seriously ill or near death, offering spiritual healing, forgiveness of sins, and strength. It’s often paired with Confession and Holy Communion (called Viaticum, meaning “food for the journey”) to prepare the soul for eternity (CCC 1499–1532). Prayer and Repentance: Catholics are encouraged to reflect on their lives, seek forgiveness through Confession, and entrust themselves to God’s mercy. Prayers like the Rosary or Divine Mercy Chaplet are common for the dying and their families. Spiritual Support: Priests, family, or Catholic communities often pray with the dying, offering comfort through scripture, hymns, or the Commendation of the Dying, a ritual to entrust the soul to God. 3. Rituals and Practices After Death Funeral Rites: The Catholic funeral consists of three parts: Vigil (Wake) : A time for family and friends to gather, pray (often the Rosary), and share memories. Funeral Mass/Mass of Christian Burial : A liturgy celebrating Christ’s resurrection and praying for the deceased’s soul, often emphasizing hope over despair. Committal : The burial or cremation (permitted since 1963, though the Church prefers burial) with prayers entrusting the deceased to God. Masses for the Dead: Catholics offer Masses for the deceased, especially for souls in purgatory, believing these prayers aid their purification (CCC 1032). 4. Grieving and Community Support Hope in Resurrection: Grief is acknowledged, but Catholics are encouraged to focus on the hope of eternal life, which tempers sorrow (1 Thessalonians 4:13–14). Community Role: The Church community supports the bereaved through prayers, Masses, and practical help, reinforcing that death is a shared journey within the “communion of saints.” Memento Mori: The tradition of “remembering death” encourages Catholics to live virtuously, keeping eternity in mind, often through practices like praying for the dead on All Souls’ Day (November 2). 5. Cultural Variations While core beliefs and rituals are universal, cultural practices vary. For example: In Hispanic Catholic communities , *Día de los Muertos* blends indigenous traditions with Catholic prayers, honoring the dead with altars and Masses. In some European traditions , month’s mind Masses (a Mass one month after death) are common to continue praying for the deceased. 6. Practical Aspects End-of-Life Decisions: The Church teaches that life must be respected, but extraordinary medical measures aren’t required if they’re burdensome or futile (CCC 2278). Palliative care is supported to alleviate suffering while respecting natural death. Advance Directives: Catholics are encouraged to prepare advance directives aligned with Church teaching, ensuring their care respects their faith. 7. Comfort in Faith Catholics draw comfort from scriptures like John 11:25 (“I am the resurrection and the life”) and prayers like *Eternal Rest* (“Eternal rest grant unto them, O Lord”). The belief in purgatory offers hope that loved ones can be aided through prayer, even after death, and reminds us that death never has the last word.