From the Pastor - Corpus Christi

June 4, 2021

We have had three consecutive weeks of significant Solemnities—Pentecost, Trinity Sunday, and now the Solemnity of the Most Holy Body and Blood of Christ, better known by the name of Corpus Christi which translates from the Latin as the “Body of Christ.”


Clearly this is a celebration which brings our focus on the Eucharist, which is at the absolute center of our liturgy, and at the core of our Catholic faith. We have mentioned many times that all revolves around the Eucharist when we receive the real Body and Blood of the Lord.


According to the Catechism of the Catholic Church (#1324), “The Eucharist is ‘the source and summit of the Christian life.’ The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself.”


The Eucharist should be the high point of our week, or even of our day. The author J.R.R. Tolkien (author of The Hobbit and The Lord of the Rings trilogy), who was a devout Catholic, once stated, “The only cure for sagging or fainting faith is Communion. Though always Itself, perfect and complete and inviolate, the Blessed Sacrament does not operate completely and once for all in any of us. Like the act of Faith, it must be continuous and grow by exercise. Frequency is of the highest effect. Seven times a week is more nourishing than seven times at intervals.”


Pastoral Pondering – The Solemnity of the Most Holy Body and Blood of Our Lord Jesus Christ is the perfect Sunday to begin our discussion of what it means to be a practicing or practical Catholic. The Eucharist is the source and summit of the Church’s life, and all that we do as Church takes its meaning from the Eucharist and draws us back to the Eucharistic Heart of Our Lord. Hence, as Catholics, our words, actions, and everything about how we live should be impacted by our faith in the Most Holy Eucharist of the Altar. This particular topic has come up quite frequently lately as the US Bishops prepare to discuss Eucharistic coherence and the reception of Communion by those in public life who act contrary to the faith and morals of the Church while at the same time identifying themselves as Catholic.


The Church’s teaching is both consistent and clear that when a communicant is conscious of mortal sin, he should abstain from receiving Communion until receiving sacramental confession and absolution. Moreover, as canon 915 of the Code of Canon Law points out:


Those upon whom the penalty of excommunication or interdict has been imposed or declared, and others who obstinately persist in manifest grave sin, are not to be admitted to Holy Communion.


In their pastoral letter, Worthy to Receive the Lamb, Bishop Jugis, along with some of his brother bishops in the Ecclesiastical Province of Atlanta wrote:


Catholics in political life have the responsibility to exemplify in their public service this teaching of the Church, and to work for the protection of all innocent life. There can be no contradiction between the values bestowed by Baptism and the Catholic Faith, and the public expression of those values. Catholic public officials who consistently support abortion on demand are cooperating with evil in a public manner. By supporting pro-abortion legislation, they participate in manifest grave sin, a condition which excludes them from admission to Holy Communion as long as they persist in the pro-abortion stance (cf. Canon 915).


They continue:

Holy Communion is where Catholics meet as a family in Christ, united by a common faith. Every Catholic is responsible for being properly prepared for this profound union with Christ. Participation in Holy Communion requires certain dispositions on the part of the communicant, namely, perseverance in the life of grace, and communion in the faith of the Church, in the sacraments, and in the hierarchical order of the Church (Pope John Paul II, Ecclesia de Eucharistia, 35-38).


The Church also recognizes that there is a manifest lack of a proper disposition for Holy Communion in those whose outward conduct is "seriously, clearly, and steadfastly contrary" to the Church's moral teaching (Ecclesia de Eucharistia, 37b). A manifest lack of proper disposition for Holy Communion is found to be present in those who consistently support pro-abortion legislation. Because support for pro-abortion legislation is gravely sinful, such persons should not be admitted to Holy Communion.

We also take this opportunity to address all Catholics whose beliefs and conduct do not correspond to the Gospel and to Church teaching. To receive the great gift of God - the Body, Blood, Soul and Divinity of our Lord Jesus Christ - we must approach Holy Communion free from mortal sin. Those who are conscious of being in a state of grave sin should avail themselves of the Sacrament of Reconciliation before coming to Holy Communion. To partake of the Eucharist is to partake of Christ Himself, and to enter into sacramental communion with our Lord we must all be properly disposed. (Worthy to Receive the Lamb: Catholics in Political Life and the Reception of Holy Communion, August 4, 2004)


Some have argued, including, sadly, some bishops and priests, that that the Communion rail is no place to settle political differences. However, the Church’s teaching has nothing to do with politics. As the recent pastoral letter of the Archbishop of San Francisco points out:


“Sadly, though, in today’s ‘throw-away culture’— as Pope Francis so vividly refers to it — the dignity of each and every human person is not accorded the value inherent to it. In a culture that values profit, power, prestige, and pleasure over all else, many people end up being victims of this throw-away culture, from struggling immigrants and working poor to the elderly and physically challenged. This throw-away mindset also fuels the serious damage inflicted on the environment, which especially adversely impacts the poor. But when it is an innocent human being’s very existence — a moral absolute — that is thrown away, it is a sign that a society has truly become severely disordered. Such is the plight of the unborn and the state of our society” (Salvatore Cordileone: Before I Formed You…, May 1, 2021).


God is ever-merciful, but He is also just. He desires our salvation, but our cooperation with His grace and His teaching is required in the process. As Jesus points out, if you love me, keep my commandments (see John 14:15). Even though, as human beings we do not do it perfectly, we are certainly to aspire to do so and conform our words and conduct to His teachings and those of His Church.



From the Pastor

From the Pastor - Second Sunday of Advent

By John Putnam • December 5, 2025
On this Second Sunday of Advent, our second reading from St. Paul’s letter to the Romans encourages us to focus our Advent preparations in this way: “Welcome one another, then, as Christ welcomed you, for the glory of God.” And how does Christ welcome us? With unconditional love. This is the essence of Christian hospitality, a vital aspect of stewardship living. Fully embraced, it has the power to transform our lives and the lives of those who experience it through us. The practice of Christian hospitality is also a way for us stewards to answer the call of John the Baptist, in our Gospel passage from Matthew. His words apply just as much to us today as they did to the people awaiting the Savior’s arrival. John says, “Repent, for the kingdom of heaven is at hand!” And he recalls the words of the prophet Isaiah, “Prepare the way of the Lord, make straight his paths.” There is a definite connection between repentance and effective hospitality. So how can we make repentance a regular part of our everyday lives? We can make an “examination of conscience” a daily part of our prayers, thanking God for the times we said “yes” to Him, and asking forgiveness for the times we chose our own will. We can (and should!) go to Confession this Advent. We can reach out to a family member or friend where there is distance or discord and make peace. As we “straighten the paths” of our own hearts and minds, we become more hospitable people, better stewards of God’s grace and mercy, and far more open and ready to invite others into our lives, homes, and parish. This is preparation fitting for our merciful Savior. © Catholic Stewardship Consultants, 2025 Pastoral Pondering Pope Leo XIV, the 267th Bishop of Rome, undertook his inaugural apostolic journey abroad from November 27 to December 2, 2025. This six-day itinerary encompassed Turkey (November 27–30) and Lebanon (November 30–December 2), marking a deliberate choice of destinations in the Middle East amid ongoing regional conflicts and global ecclesiastical anniversaries. As the successor to Pope Francis, who had planned a similar trip before his passing in April 2025, Leo XIV’s voyage fulfills a commitment to ecumenical and inter-religious engagement while advancing themes central to his nascent papacy: peace, unity, and dialogue. Historical and Ecumenical Significance in Turkey The Turkish leg of the journey centered on İznik (ancient Nicaea), where Pope Leo XIV participated in commemorations of the 1,700th anniversary of the First Council of Nicaea (325 AD). This ecumenical council, convened by Emperor Constantine I, produced the Nicene Creed—a foundational statement of Christian faith affirming the divinity of Christ and shared by Catholic, Orthodox, and Protestant traditions. The event underscored the common heritage of Christianity, with Leo XIV joining Ecumenical Patriarch Bartholomew I of Constantinople for a joint declaration and doxology at the Patriarchal Church of Saint George in Istanbul. This collaboration highlights efforts to bridge the schism between the Catholic and Eastern Orthodox churches, echoing historical papal visits to Turkey (e.g., by Popes Paul VI in 1967 and Benedict XVI in 2006). In a broader context, the visit to predominantly Muslim Turkey (where Christians constitute less than 0.5% of the population) served as a gesture of interfaith outreach. Key moments included a prayer at Istanbul’s Blue Mosque—though Leo XIV refrained from visibly praying there, distinguishing his approach from predecessors—and a meeting with President Recep Tayyip Erdoğan. Discussions addressed tensions over sites like the Hagia Sophia, reconverted to a mosque in 2020, and emphasized mutual respect amid Turkey’s role as a crossroads of early Christianity and St. Paul’s homeland. The pilgrimage thus reinforced the papacy’s commitment to fostering “what unites us” over divisions, as articulated by Vatican spokespersons. Humanitarian and Diplomatic Significance in Lebanon Transitioning to Lebanon, Pope Leo XIV’s itinerary addressed the nation’s profound challenges: economic collapse since 2019, the devastating 2020 Beirut port explosion (which killed over 200 and displaced thousands), and renewed violence from Israeli airstrikes in 2024 targeting Hezbollah positions, despite a fragile Gaza ceasefire. Lebanon’s Christian community, the largest in the Arab world (comprising 30–35% of the population), faces emigration and instability, making the visit a vital affirmation of solidarity. Notable engagements included meetings with President Joseph Aoun, Parliament Speaker, Nabih Berri, and Prime Minister, Nawaf Salam; an inter-religious prayer at Beirut’s port memorializing explosion victims; and visits to the tomb of St. Charbel and the statue of Our Lady of Lebanon. An open-air Mass at Beirut’s waterfront, anticipated to draw 120,000 attendees, symbolized communal resilience. Hezbollah leader Naim Qassem extended a formal welcome, delivering a letter via group members and framing the visit as an opportunity for dialogue on regional peace. This outreach to Muslim-majority Lebanon (65–70% Muslim) amplified Leo XIV’s message of coexistence, drawing parallels to Pope John Paul II’s 1997 visit and Benedict XVI’s in 2012 amid the Syrian civil war. Broader Geopolitical and Papal Implications Occurring against the backdrop of a “piecemeal” third world war—encompassing Ukraine, Gaza, and Middle Eastern flashpoints—Leo XIV’s journey positioned the Holy See as a moral voice for de-escalation. In addresses, he invoked his predecessor Pope Francis’s warnings on humanity’s endangered future, urging world leaders to prioritize peace negotiations. The trip’s timing, covered by over 80 journalists from 15 countries (including major U.S. networks), amplified its global resonance, particularly as the first foreign voyage of an American pope. Symbolically, selecting Muslim-majority nations for his debut underscores a pontificate rooted in Augustinian spirituality (Leo XIV being the first from the Order of Saint Augustine) and social teaching, echoing Pope Leo XIII’s emphasis on justice in industrialized eras. It signals continuity with Francis’s bridge-building while introducing Leo XIV’s vision: unity across faiths, support for persecuted minorities, and advocacy for the vulnerable. By December 2, 2025, the visit had already prompted reflections on its potential to influence fragile truces and inter-communal harmony in the region.  This apostolic journey, therefore, transcends ceremonial bounds, serving as a strategic affirmation of the Catholic Church’s role in promoting global stability and religious solidarity.

From the Pastor - First Sunday of Advent

By John Putnam • December 2, 2025
Today we begin the beautiful season of Advent — a season of preparation. For what are we preparing? The celebration of the birth of our Savior, and the anticipation of His second coming. These are weighty tasks with eternal consequences. So, let us as Christian stewards make the words of the Prophet Isaiah our motto for the season: “Come, let us climb the Lord’s mountain to the house of the God of Jacob, that he may instruct us in his ways and we may walk in his paths.” In the weeks leading up to Christmas, it seems everywhere we turn we are pushed to spend more, do more, entertain more, and generally rush around at a frantic pace — all to create a “perfect” Christmas day. In contrast to this worldly pressure, the Church’s guidance to use these weeks as a time to focus on our spiritual lives can indeed seem like a mountain climb. But the intentional and wise use of the gift of time is exactly what the Christian steward is called to do, and with even greater intensity during Advent. How can we use our time to prepare for a holy celebration of Jesus’ birth on Dec. 25 and for his second coming at a date we do not know? We can push back against the world’s pressure to have the “perfect Christmas.” Scale back on the material kind of gift-giving, the complicated menus, the unessential trappings of the season so that we have more time for the spiritual preparations: Confession, weekday Mass, adoration, family prayer time, lighting the Advent wreath, acts of kindness. It may feel like a mountain climb, but in the end, we will be prepared to celebrate a truly meaningful Christmas, we will have become more like our Savior, and we will be ready for Him to come again. Let’s go climb the Lord’s mountain! © Catholic Stewardship Consultants, 2025 From the Pastor Advent brings a time of new beginning. A new liturgical year is upon us, but it is also a time to prepare our hearts for something – for the coming of the Lord. The first weeks of Advent focus on the Lord’s coming at the end of time, and the latter weeks of Advent focus on preparing to celebrate His coming at the Nativity. Both, however, are interconnected. The first coming of the Lord facilitates His coming into our hearts, which, in the end, facilitates His second coming to judge the living and the dead. The “in between” of these two comings is where time and eternity come together. We are called to live each day in expectation of His coming. We are called to hope for His coming and to expect it even when it seems long delayed. It is in this expectation that we must learn to live our lives. Daily life is messy and unpredictable. We must deal with disappointments, sickness and loss. Yet, we do so as people of hope who know that in these crosses, there lies ultimate joy because of the love of the Father who sent his Son to love us to the end. As we begin a new journey in a new liturgical year, let us do so with joyful expectation. Knowing that the end of the journey, if we are faithful, is paradise.