From the Pastor -The Ascension of the Lord

June 2, 2019

From the Pastor -The Ascension of the Lord

On this Feast of the Ascension, we celebrate Christ’s triumphant return to the Father after perfectly accomplishing His mission on earth. But we also can also view this Feast as a celebration of the “launch day” of our commissioning as Christ’s disciples.

Today’s Gospel draws our attention to the clear instructions that Jesus gave His disciples (and to us) just before ascending to the Father: “Thus it is written that the Christ would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. You are witnesses of these things."

Embracing a stewardship way of life, with its emphasis on the use of time, talent and treasure, helps us to live in such a way that our very lives speak as a witness of the Good News of the Gospel. While we take time to reflect and renew our commitments in these three areas annually as a parish family, it is of great benefit to take some time individually throughout the year to take stock of the commitments we have made — looking at both our strengths and our need for continued growth in each area.

On this Feast of our "launch day," take some time to celebrate your victories as Christ’s disciples and renew your commitment to remain faithful to Him and the unique mission He has entrusted to you!

Pastoral Pondering

Stained Glass Windows – Several folks have asked when all of the windows will be installed and in what order. I would expect all of them would be installed by Christmas They are being created based on when they were sponsored. As of this writing, seven windows have been installed. The remaining windows are scheduled to be installed in the following order: Carrying of the Cross, Institution of the Eucharist, the Resurrection, the Descent of the Holy Spirit, the Visitation, the Annunciation, the Proclamation of the Kingdom, the Transfiguration, the Assumption, the Crowning with Thorns, the Old Testament (Moses and the Law), the Baptism, the Coronation of Mary, the Scourging at the Pillar, and the New Testament (Catholic Church).

Matters of Faith — One would, in general, be told to avoid a field containing land mines. However, if the goal of life is on the other side of the field, what is one supposed to do? One would have to get across that field! I have had a number of parents ask be about the morality of video games, especially Fortnite. In all honesty, my video playing days ended with Donkey Kong, Mario Brothers, and Pac Man. Nevertheless, we do believe in moral principles that can be used to evaluate any human behavior or activity.

Recently, I came across a very good article by John Horvat II. He is the author of Return to Order which was recently published. The article appeared in the May 16, 2019 internet release from Crisis Magazine ( crisismagazine.com ). Mr. Horvat is a very good writer, and he makes some very salient points that deserve consideration, not only about Fortnite but about any number of cultural fads and trends that, from a moral perspective, we often ignore.

The author asks three fundamental moral questions: “Is Fortnite sinful? Does it lead to sinful acts? Can playing it be sinful?” In responding to these questions, Horvat notes that “the best way to judge Fortnite is to analyze its bad effects.” According to Northwestern Medicine (nm.org), the bad effects include: 1. Gaming can be addictive, 2. Gaming can lead to relationship problems, 3. Gaming may reduce time spent on physical activity, and 4. Live chat features can expose kids to negative socialization and allow them to be victimized by strangers over the internet. The same website identified two positive effects: 1) enhancing creativity, and 2) improving social skills.

Anecdotally, the bad effects, according to Horvat, result in various behaviors including: “children (especially boys) not sleeping due to playing the game. Players isolate themselves and often become rude, violent and uncharitable. Some gain weight for lack of exercise, others lose weight due to refusing to eat because of intense game playing. Some steal money to pay for the game’s accessories. The stress on families is severe as gamers lose interest in family affairs, disobey parents and create conflicts.”

One can say clearly, that these bad effects involve sin in one form or another. Hence, the evaluation of the moral appropriateness of playing Fortnite or any other game would be whether or not they result in behaviors that offend God by acting contrary to the order that He put in society. While not sinful in itself, the game itself is designed to psychologically captivate players. It convinces players that they were close to victory, and a win is eminent. They didn’t lose, but they “almost won”. This same logic contributes to gambling addictions. Players lose control of moderation, which can lead to sloth and gluttony.

In discussions with our Middle Schoolers, we have also discovered that bullying through live chat and in person are prevalent among our own children at St. Mark. Most of our Middle Schoolers are playing Fortnite, especially the boys, and when, during Edge, they anonymously wrote down bullying comments they’ve received or have said to another, a large number of them shared bullying others and/or being bullied about their Fortnite abilities.

One could also consider the amount of violence, the portals or associated websites of some games that connect with or provide access to pornography or other sinful material. We are all called to be people of virtue, because the virtues provide the antidote to the seven deadly sins. Lest we forget what they are, the seven deadly sins include: pride, anger, avarice, lust, gluttony, sloth, and envy. The seven virtues that are set forth to counteract the deadly are: humility, patience, charity, chastity, temperance, diligence, and kindness. One can find any number of listings, but the conclusion is clear, we need to be virtuous to avoid sin.

Hence, whether it is Fortnite, Social Media, or any other type of activity, most of which are not sinful in themselves, parents and those who take their place, should always evaluate how the activity in question impacts the person’s ability to love God and love their neighbor. Does this or that help the child to become more loving, more Godly and more other-centered or does it lead to the opposite. Is it a good use of time? Parents can (and probably should) make use of parental controls and monitor who their children are connecting with over gaming and social media platforms. Vigilance in our technological society is always necessary. There is a lot in the world that can be beneficial to be sure, but there are also many things that can be detrimental. For the disciple of Christ, we must always evaluate what we say and do against who we are before God and who we are called to be before our fellow human beings.

From the Pastor

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.
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!