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 - 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.