From the Pastor - 29th Sunday in Ordinary Time

October 15, 2021

Our Gospel today conveys how we are called to imitate Jesus through humility and service.

 

We are reminded that the Son of God became man and surrendered His life into the hands of men so that we might be saved. The life of Jesus was centered around His Father’s mission and the service of mankind. And this is how we ought to live — in imitation of Christ.

 

James and John wanted to ensure they had a spot in heaven with Jesus. They were concerned about themselves in that moment — “Grant that in your glory we may sit one at your right and the other at your left.”

 

Jesus quickly reminded them, “whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all.”

 

Our culture constantly encourages us to do what we can to get ahead in this world, to do what feels good, no matter the effects — that power, authority, and wealth should be our goals in life.

 

Our faith offers us something different and fulfilling — a life of humility and service. As Christian stewards, we are called to live our lives in service of God and neighbor, just as Jesus did. Our life is not about us. It is about fulfilling God’s glorious plan for each one of us.

 

So, we must ask ourselves, are we living out God’s plan for our lives? Is my life centered on Christ and those around me or is it centered on me?

 

It can be difficult to know God’s plan for our entire life. He sees the whole picture — we only see the now. All we can do is seek Him daily. If each day is centered on Him, then our entire lives will become the work of Jesus. © Catholic Stewardship Consultants, 2021

 

Pastoral Pondering —October is the month of the Holy Rosary. Additionally, October is that month of the year when we focus on issues that impact the fundamental right to life, especially those attacks on the most vulnerable human beings in the womb through abortion. Sadly, since taking office in January of this year, the current administration, more than any before, has instituted policies and/or promoted legislation that directly attacks the fundamental right to life. A few of these, taken from various headlines, include: on the anniversary of Roe vs. Wade President Biden pledges to make abortion available for everyone; Biden restores foreign aid to abortion by repealing the Mexico City Policy; President Biden leaves out pre-born Americans in calling for “justice for all: at the National Prayer Breakfast; Biden marks International Women’s Day with orders to promote abortion; Citing Covid 19, Biden FDA approves dispensing abortion pills through mail; Biden administration withdraws US from declaration stating “no international right to abortion”; Biden proposes federal budget forcing Americans to fund abortion; Biden administration Justice department drops lawsuit against hospital that forced nurse to assist at abortion; and Biden directs additional funds to Texas abortion centers, launches new attacks on heartbeat law. There are certainly others, but these highlight the main actions that the current administration has taken in the promotion of abortion.

 

In light of this it behooves us to consider what we have now become as a nation. While the US has embraced a culture of death for many years, prior to the last presidential election, there were at least some bright spots with regard to abortion. Nonetheless, the darkness continues to descend while many within the Church simply remain silent or ambivalent and others, who identify as Catholic actively promote the destruction of life. In last week’s pondering, I discussed the Watkins book on the illumination of conscience that has been promised. We need, however, as people of faith, to do some hard examination of our hearts and souls here and now; not only for the sake of our own souls, but for the sake of the nation’s survival. The Supreme Court is set to rule on matters relating to abortion this term, but we should not depend on the courts or the other organs of government to bring about the change that’s needed. We need a change of heart and soul, and that has to begin with each and every individual. There are a lot of folks suffering right now both from the ongoing impacts of COVID as well as the rising inflation and other economic issues. Perhaps these struggles should not be surprising in light of the abandonment of faith and morals that we have seen in this country for quite some time. Nevertheless, we have an obligation to pray, to do penance, and to seek each day to proclaim the fundamental truths of life in the face of the growing culture of death and to make amends for those actions or inactions that have contributed to this present darkness.

From the Pastor

From the Pastor - Sixth Sunday of Easter

By Lauren Rupar • May 15, 2026
On this sixth Sunday of Easter, our readings remind us that God must come first in our lives, and that love of God is shown through concrete actions — this is precisely why the stewardship way of life is so necessary. Our second reading, from St. Peter, challenges us to “Sanctify Christ as Lord in your hearts.” In other words, we are to put Christ above all else. His role is not only as Savior — as essential as that is — but as Lord of our lives. As His disciples, we are called to place Him at the center of everything — our time, our talent, and our treasure. The beauty of the stewardship way of life is that it gives us a concrete way to live this out. It allows us to demonstrate that Christ truly is Lord of our lives, because love is not merely a feeling. “Whoever has my commandments and observes them is the one who loves me,” Jesus tells us in our Gospel from John. True love is an act of the will. It requires obedience, humility, and deep trust in God. But the reward is extraordinary. Christ tells us, “Whoever loves me will be loved by my Father, and I will love him and reveal myself to him.” Could there be anything more fulfilling than living in such a way that the God of the universe reveals Himself more fully to us? © Catholic Stewardship Consultants, 2026 Pastoral Pondering Lately, with various discussions in the news, particularly with regard to a recent perceived back and forth between the Holy Father and President Trump, the issue of Catholic teaching and the authority of that teaching has come up. Hence, I thought it might be helpful to outline the levels of magisterial teaching in an effort to help folks navigate the different types of teaching along with the required response to each level. Summary: Levels of Magisterial Teaching The Catholic Church teaches with Christ’s authority through the Magisterium , but not all teachings carry the same weight or demand the same level of assent. Understanding these distinctions helps Catholics know how to respond faithfully to Church teaching. 1. Solemn Definitions (Extraordinary Magisterium) These are infallible dogmas formally defined by an ecumenical council or by the pope speaking ex cathedra. They concern truths revealed by God (e.g., the Immaculate Conception, the Assumption). Required response : The assent of faith. Denial is heresy. 2. Ordinary Universal Magisterium Teachings consistently and universally held by the bishops in communion with the pope, even without a formal definition. When universal agreement is clear, these teachings are also infallible (e.g., the intrinsic evil of abortion, male-only priesthood). Required response : The assent of faith. Denial is heresy. 3. Definitive Teachings (Non‑Revealed but Certain) Teachings proposed definitively because they are necessary to safeguard or explain divine revelation, even if not themselves formally revealed (e.g., canonizations, invalidity of Anglican orders). Required response: Definitive assent. Denial is grave error, though not heresy. 4. Authoritative but Non‑Definitive Teaching Non‑infallible teachings of the pope or bishops, such as many encyclicals or pastoral directives. Required response : Religious submission of intellect and will — a sincere openness and respect, not casual dismissal. 5. Prudential Judgments and Pastoral Applications Concrete applications of moral principles to specific situations (e.g., policy approaches in economics or immigration). Required response: Respectful consideration. Legitimate disagreement is possible. Why this matters : Recognizing these levels avoids two extremes—treating all Church teaching as optional opinion (laxism) or treating every Church statement as infallible dogma (rigorism). The Church teaches as a structured, living authority guided by the Holy Spirit, calling for responses proportionate to the level of teaching involved.

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.