From the Pastor - 18th Sunday in Ordinary Time

July 30, 2021

Often, we live our lives striving for temporary happiness. But today, Jesus reminds us to “not work for food that perishes, but for the food that endures for eternal life.” 

Our Eucharistic meal is the Spiritual Food that we consume — Jesus Himself, Body, Blood, Soul, and Divinity. It will satisfy us as Jesus says, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.”
 
We all have the need to be satisfied. It is in our humanity. And in that incompleteness, we grab at what surrounds us to satisfy our hearts. It could be the next job promotion, the comforts in our homes, the next trip we plan to take. The list goes on. We might think to ourselves, ‘then I will be happier.’ Or maybe we don’t even realize how we are relying on those things or events in our lives.
 
And while many of those things are good and bring us joy, they are only a small glimpse of the deeper, lasting happiness that the Lord offers us. They are gifts that should remind us of our Good and Gracious Creator. Instead of placing undue importance on those things or people, place it on Jesus, as He says, “Whoever comes to me will never hunger, and whoever believes in me will never thirst.” He is the One who fills our hearts. 

As you go about your day-to-day lives this week, try to recognize the times you are “working for food that perishes” by seeking things of the world to satisfy your heart. In those moments, recall that everything we have is a gift from God. Instead of misusing that gift, offer a prayer of thanksgiving for all He has given to you.© Catholic Stewardship Consultants, 2021.

 

Pastoral Pondering – Because I was not raised Catholic, the only liturgical expression at Mass that I knew was the revised Mass of Pope St. Paul VI which was later revised by Pope St. John Paul II. It was not until I began studying liturgy and Church history that I encountered the Mass of Pope St. Pius V which was promulgated following the Council of Trent. I certainly did not know how to offer the Mass but could follow some of those elements which had not been removed or revised by the reformers of the Second Vatican Council.

 

When in 2007 Pope Benedict issued his motu proprio, Summorum Pontificum in 2007, it was recognized as a continuation of some provisions for the older liturgy that Pope St. John Paul II had made a number of years earlier. Pope Benedict, as some indicated, “freed the old Mass.” Here in the Diocese, we offered training for those priests who were willing to learn it, and provided for its celebration in a number of places on the Diocese for those who were devoted to it. Although, my Latin is decent, I must admit that learning the extraordinary form, as Pope Benedict called it, was a challenge.

 

In my experience over the years, with some limited exceptions, I have found those who love this expression of the liturgy to be very sincere, devout and far from divisive. Nonetheless, I am aware of some who, for various reasons, expressed attitudes contrary to the teaching of the Church and certainly to the mind of Pope Benedict. Hence, while not unexpected in some form, when Pope Francis issued his motu proprio, Traditionis custodes, the rather sweeping nature of the Pope’s letter and the severity of its tone was not only surprising but disturbing.

 

One of the things that the Holy Father underscored was the responsibility of the local bishop to be the moderator of the liturgy in his own diocese. Each bishop then has the responsibility of interpreting the document in light of canonical practice and the ultimate goal of Church law, the salvation of souls. Thus far, there have been varying responses across the episcopal landscape, with the majority of bishops realizing the benefits that the extraordinary form has had for many over the years and discerning how best to implement the disciplinary laws laid out by Pope Francis. As with all of his official documents, this motu proprio has to be read in light of the overarching themes of this Pope’s papacy, specifically, accompaniment, mercy and synodality, which we might also call collegiality.

 

More importantly is how we, priests and people alike, respond. As brothers and sisters in Christ, our first response must be prayer. Prayer for the Holy Father and for the Bishops, that they be guided by the Holy Spirit in fulfilling their pastoral responsibility. Likewise, we should have genuine concern and compassion for those who feel aggrieved and strive to move forward serenely trusting that Bishop Jugis, in fulfilling his role of leading the flock and providing for the salus animarum might be the guiding force and the ultimate goal of all of our efforts.

From the Pastor

By John Putnam July 18, 2025
In today’s Gospel reading from St. Luke, we receive a reminder about the proper use of the gift of time, a fundamental aspect of a stewardship way of life. Our passage highlights one of the most famous dinner parties ever thrown, recalling the day that Martha and Mary hosted our Lord in their home. We are told that Martha, as a good steward, welcomes Christ in but then becomes “burdened with much serving” while her sister and fellow hostess chooses to simply sit with Jesus, listening to Him speak. Martha becomes indignant at Mary’s behavior and complains to Jesus, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” But Jesus, in His infinite wisdom, refuses to get pulled into this sisterly spat. Instead, He offers Martha a fresh way to look at the situation. “Martha, Martha, you are anxious and worried about many things. There is need of only one thing.” What is that one thing? It is to put Jesus first in our lives and above all other things; to “sit at his feet” and listen as Mary did, giving Him the priority of our time no matter how busy we think we are. When we truly commit to putting Christ first in our daily lives through a regular time of prayer and frequent participation in the sacraments, we will find that all our other concerns become less pressing, less overwhelming. Why is this so? Because the time we invest in our relationship with God saturates all aspects of our lives with His grace. And because God cannot be outdone in generosity. He will abundantly reward any sacrifice we make to spend time with Him. ©Catholic Stewardship Consultants, 2025 Pastoral Pondering In the Catholic tradition, prayer is a foundational practice, understood as a personal and communal relationship with God. It’s seen as a dialogue, not a monologue, where the individual lifts their heart and mind to God, seeking communion, guidance, and alignment with His will. Below is a concise overview of the Catholic understanding of prayer, grounded in Church teaching and tradition: Definition and Purpose : The Catechism of the Catholic Church (CCC 2559) defines prayer as “the raising of one’s mind and heart to God or the requesting of good things from God.” It’s an act of love, trust, and dependence on God, fostering a covenant relationship. Prayer’s primary aim is communion with God, aligning human will with divine will, as modeled by Jesus in the Lord’s Prayer (Matthew 6:9-13). Types of Prayer (CCC 2626-2643): Adoration : Worshipping God for His infinite goodness and majesty (e.g., Eucharistic adoration). Petition : Asking for personal needs or forgiveness, acknowledging human dependence on God. Intercession : Praying for others, reflecting charity and solidarity (e.g., praying for the living and the dead). Thanksgiving : Expressing gratitude for God’s gifts, as seen in the Eucharist (“thanksgiving” in Greek). Praise : Glorifying God for who He is, beyond what He does. Forms of Prayer : Vocal Prayer : Spoken prayers, like the Rosary, Our Father, or Hail Mary, engaging both body and soul. Meditative Prayer : Reflecting on Scripture or sacred mysteries (e.g., Lectio Divina or meditating on the Rosary’s mysteries). Contemplative Prayer : A silent, loving gaze toward God, seeking deeper union, as taught by saints like Teresa of Ávila and John of the Cross. Theological Foundations : Prayer is rooted in the Trinity: Catholics pray to the Father, through the Son, in the Holy Spirit (CCC 2655). Jesus is the model of prayer, seen in His constant communion with the Father (e.g., John 17). The Holy Spirit inspires and sustains prayer (Romans 8:26). Mary and the saints are intercessors, not mediators, whose prayers join ours to God (CCC 2673-2679). Role in Catholic Life : Prayer is essential for salvation, as it nurtures faith, hope, and charity (CCC 2558). It’s a daily obligation, often through practices like morning/evening prayers, Mass, or the Liturgy of the Hours. The Eucharist, as the “source and summit” of Christian life (CCC 1324), is the highest form of prayer, uniting believers with Christ’s sacrifice. Prayer strengthens against temptation and fosters virtues, as seen in the lives of saints like Thérèse of Lisieux, who called prayer “a surge of the heart.” Practical Expressions : Liturgy : The Mass and sacraments are communal prayers, uniting the Church on earth and in heaven. Devotions : Practices like the Rosary, Divine Mercy Chaplet, or novenas deepen personal devotion. Spontaneous Prayer : Heartfelt, unscripted prayer is encouraged alongside structured forms. Challenges and Growth : Catholics are taught to persevere in prayer despite distractions or dryness, trusting God’s presence (CCC 2729-2733). Prayer requires humility and openness, as St. Augustine said: “Man is a beggar before God.” Supporting Evidence : The Catechism (Part Four, CCC 2558-2865) provides a comprehensive guide to prayer, emphasizing its centrality. Vatican II’s Sacrosanctum Concilium highlights liturgy as the primary expression of prayer, uniting the Church. Saints’ writings, like St. Ignatius of Loyola’s Spiritual Exercises, offer practical methods for deepening prayer. For further exploration, consult the Catechism of the Catholic Church or resources from the Vatican (vatican.va). Prayer, in Catholicism, is not just a practice but a way of life, drawing believers into God’s love and mission.
By John Putnam July 11, 2025
In today’s Gospel passage, from Luke, we read the well-known parable of the Good Samaritan. Here, Jesus teaches us in rich detail what stewardship in action looks like. In fact, this parable could just as accurately be called the parable of the Good Steward. The first thing we note about the Good Samaritan is that he is aware of the needs of those around him and responds generously. While the priest and Levi brush right past the man on the side of the road, the Samaritan is watching for those who might be in need. He has a hospitable way of looking at the world around him and so he is able to “see” in a way that the others did not, and he was “moved with compassion at the sight” of the man. Next, we see the Good Samaritan spring into action to serve this man, setting aside his own schedule and plans to meet his needs. He does not just give the man a few dollars or offer quick words of encouragement from across the road. He goes right up to the man. He cleans and bandages his wounds. He puts the man on his own animal and brings him to an inn where he can heal. He ensures the innkeeper would continue to look after him, and he commits to re-turning to the man on his way back. That is how we live out God’s commandments. That is true hospitality and service.  That is how a good steward springs into action when he comes upon a neighbor in need. And Jesus says to each of us personally, just as He did in today’s Gospel, “Go and do likewise.” ©Catholic Stewardship Consultants, 2025 Pastoral Pondering I want to welcome Father Christopher Angermeyer to St. Mark as Parochial Vicar. As many of you know, Father was ordained in June. After completing his undergraduate studies at Belmont Abbey and St. Joseph College Seminary. He completed his theological studies and priestly formation at Mount St. Mary’s in Cincinnati. His home parish was St. Thomas Aquinas in Charlotte. We are happy to have Father Angermeyer with us. I know you will do your part to make him feel welcomed here at St. Mark. I will be away for the next couple of weeks on pilgrimage with a group of seminarians and faithful. Please know that the parish will be in my prayers, and I take all of your intentions with me to the Shrine of Our Lady.
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