From the Pastor - 2nd Sunday in Lent

March 25, 2022

In last week’s Gospel, we followed Jesus into the desert where He fasted and prayed. This week, He leads us up a mountain to witness His Transfiguration. Why both of these experiences?


He is preparing us to go with Him in a few short weeks to a hilltop — Golgotha — where He will lay down His life for our sake, and then finally to take us to an empty cave where He triumphed over sin and death once and for all.


Jesus perfectly understands our humanity. He knows we need desert experiences — times of self-denial and testing — in order to arrive at mountain-top moments when we see and feel His glorious presence in our lives. The purpose of these two types of experiences is summed up in the description of the Apostles who were with Jesus at that mountain-top experience in today’s Gospel: “Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory….”


The reason for all of our fasting and prayer and almsgiving during lent is to be reawakened to all God has done for humanity, and to all that He has done for each of us personally. It is all too easy to get lulled into complacency in our daily routines, to “sleepwalk” through life, getting up and getting ourselves out the door, going to work, returning home for dinner and dishes, meetings, or sports activities, and finally flopping on the couch to watch TV until bedtime. While there is nothing inherently sinful in this routine, as Christian stewards, we are called to so much more!


This lent, let us train ourselves, or more precisely, allow Him to train us to say “Yes” to His will and to offer our lives back to Him in gratitude. In so doing, we, too, will become “transfigured.” This is what it means to live fully awake; this is a stewardship way of life and it is glorious indeed.

© Catholic Stewardship Consultants, 2022

 

Pastoral Pondering

Last week I wrote about Kerygma in general. This week we move to Eucharistic Kerygma specifically. The Eucharist makes present the one saving sacrifice of Jesus Christ on Calvary. This is the central event of the Kerygma of the Church. St. Thomas Aquinas notes that the Eucharist is the foundation of the Church’s doctrine because it is the “premiere sacramental sign of Christ’s sacrifice on Calvary.” It is that which makes Christ and His love for us present in the Church.


Traditionally, the Church understands that the Eucharist is both a sacrifice and a sacrificial meal. The Bishops notes this in their document. They also note that while the sacrificial nature of the Eucharist has primacy, this is “not opposed to the meal or banquet aspect of the Mass. Following the Second Vatican Council, there was a good bit of liturgical experimentation that, while well-intentioned more often than not, focused too much on the meal aspect to the detriment of the sacrificial aspect. The sacrificial meal is made concrete in Communion.


No one can ignore the fact that our society is divided; some would say broken. The bonds that once united us have been dimmed and, in some cases, apparently erased. This reality became even more apparent during everything surrounding the pandemic; although, this was not the beginning by any means. Hence, communion, and a proper understanding of it, is absolutely necessary not only for the good of society, but also for the good of our souls.



Our present culture is very focused on individualism. Interaction with others is quickly becoming more virtual than actual. There is a tendency to assume the worst of others rather than giving the benefit of the doubt. And, far too often, if someone has a different outlook than we do, they are vilified rather than engaged in sincere debate and discussion. Hence, as Roland Millard points out in his excellent summary, “The message of the communion brought about by the Holy Eucharist needs to be proclaimed with renewed vigor. The gift of sacramental graces, the increase of sanctifying graces, the strengthening of the life of virtue, and the grace offered to conquer sin and temptation are essential teachings that should be highlighted during this period of intentional Eucharistic focus.”

 

All of us, clergy and laity alike, should be promoting a better understanding of communion as we understand it in connection to Communion. A renewed understanding of Eucharistic communion includes the worthy and frequent reception of Communion, taking the time to prepare to receive and thanking the Lord in thanksgiving after, the importance of Eucharistic adoration and a greater awareness of spiritual Communion in between those times when we can be physically present at Holy Mass.

 

The majority of the public attention given to the Bishops’ document focused on how it would address Catholic politicians who hold public positions contrary to the faith, and this was not ignored, but it was not the primary focus of the document. The bishop, in his diocese, is to “guard the integrity of the sacrament, the visible communion of the Church, and the salvation of souls.” Each Catholic, however, also has a responsibility; namely, he or she has the responsibility “to discern with the aid of a well-formed conscience whether he or she is properly disposed to receive Communion.” Nonetheless, the Church also has a responsibility of protecting the sacrament and taking steps to avoid scandal and sacrilege. In the end, the matter has nothing to do with politics, it is about the spiritual communion that binds us together as a Church.

 

How do we as a parish encourage a greater understanding of both communion and Communion? Some things we are already doing. The Adoration Chapel is a great gift to the Church and a legacy that Monsignor Bellow left to St. Mark. Pope Benedict noted that, “The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself.” In addition fostering holy hours, processions and participation in the annual Eucharistic Congress can all be a great aid to increasing awareness of this central reality of our faith. Doing these things then can lead to a greater understanding of communion. When we love the Lord, we are naturally led to love our neighbor. Forming strong relationships with those who share the faith and live it is an essential way of fostering not only a deeper understanding of the faith lived, but also a community in which we can be encouraged and challenged to do better and to grow in our efforts to draw others to the Lord.

 


From the Pastor

From the Pastor - Solemnity of Christ the King

By John Putnam • November 21, 2025
On this Feast of Christ the King, our readings show us that we serve the greatest of Kings, who is at the same time the humblest of Kings. Christ is the perfect model of servant leadership. And what an indescribable privilege that He has called us to be servant leaders — stewards in the work of advancing His Kingdom. In our second reading, from St. Paul’s letter to the Colossians, Paul describes the great power and dignity that characterize Christ the King. “All things were created through him and for him. He is before all things and in him all things hold together.” It makes you want to stand up and cheer. That’s our King! Yet, what a contrasting description of the same King we find in our Gospel passage, from Luke. Now we see our King nailed to the Cross. Everyone from rulers to soldiers, to the criminals on either side of Christ is mocking, sneering, and reviling him. They tauntingly urge him to prove His kingship by coming down from the Cross to end his suffering with a great show of power. “if you are the King of the Jews, save yourself.” But He does not. Amazingly, it is in this moment of seeming-weakness and humiliation, when all appears hopeless and lost, that the full breadth of his greatness as king is displayed. Though all things were created through and for Him — Christ chooses to live entirely for others, for us! What does this mean for us as his followers and stewards of His kingdom? It is precisely that our lives are not about us. They are about Christ and others. And we will advance his kingdom to the extent that we embrace this mindset: my life is not about me; it is about serving the King of kings. © Catholic Stewardship Consultants, 2025

From the Pastor - 33rd Sunday in Ordinary Time

By John Putnam • November 14, 2025
As we approach the end of the liturgical year, our readings offer a sober reminder that this life is not our aim and that God’s justice will triumph in the end. Now is the time to get our priorities in order, putting God above all else as his faithful stewards. Our Lord brings home the urgency of right priorities in our Gospel passage from Luke, reminding the people around him who were looking at the temple nearby, “All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.” Our Lord reminds us that all in this world is passing. We must keep our focus on eternity. Yet before the eternal bliss of heaven, we should expect to be tried and tested. “Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons and they will have you led before kings and governors because of my name.” Sounds scary. But if you are living a stewardship way of life, there is nothing to fear. You have a plan in place. All you need to do is stick with it. Put our Lord first in your time, with your talents, and through your use of treasure. This way of life is not easy. But Jesus promises it will lead to eternal salvation and the joy of union with Him. “You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance, you will secure your lives.” Onward, Christian stewards, the struggle is worth the joy that awaits! Pastoral Pondering On November 4th the Dicastery for the Doctrine of the Faith released Mater Populi Fidelis, a 20-page doctrinal note which was approved by the Holy Father. The Document addresses longstanding requests for clarification on Marian titles related to Mary’s cooperation in salvation. It emphasizes Mary’s unique role as Mother of believers while safeguarding Christ’s sole mediatorship, aiming to foster authentic devotion, Catholic fidelity, and ecumenical dialogue. The Note responds to decades of proposals, including petitions for new Marian dogmas, often amplified via social media and private revelations. It draws on Scripture, Tradition (e.g., St. Augustine), and prior papal reflections, including Joseph Ratzinger's 1996 and 2002 critiques of certain titles as unclear or prone to misunderstanding. The document appreciates popular piety but cautions against expressions that could confuse the faithful or obscure Christ's centrality. It promotes "participated mediation"—Mary's supportive role in union with Christ—without equating her to the Redeemer. The document goes on to underscore “approved titles/expressions” and “discouraged titles/expressions.” Those that are encouraged include: Mother of God (Theotokos), Mother of Believers, Spiritual Mother, Mother of the Faithful People of God, and Mediatrix (in a general sense of intercession). It notes that these underscore Mary's maternal bond with Christ and the Church, directing devotion to the Son. They are biblically rooted (e.g., John 19:26-27) and foster hope, tenderness, and unity. Those titles discouraged are Co-redemptrix and Mediatrix of All Graces. It notes that these risk eclipsing Christ's unique mediation (1 Tim 2:5) and redemption; not explicitly in Scripture or early Tradition; potential for confusion or imbalance in faith, especially ecumenically. I know in my own discussions over the years; it is very easy (especially for my non-Catholic relatives) to get confused over certain Marian titles. They can certainly be explained, but as the DDF points out, those titles that require greater explanation for common understanding should be discouraged. To be sure, you can find both titles used in various Catholic resources, and the document certainly does not forbid their use. Nonetheless, it approaches the topic in a balanced and pastorally sensitive way that recognizes the importance of Marian devotion and piety while, at the same time, reminding us all of the importance supporting and encouraging doctrinal harmony.