From the Pastor - 28th Sunday in Ordinary Time

October 7, 2022

Our readings today show us that living a stewardship way of life, that is, a life focused on serving God and His Kingdom, is not easy. They also show us that our lives belong to God, not to us and that God will indeed bring about the fulfillment of His kingdom. We just need to have faith that He can do it and commit to our small part in His grand design. This is both our privilege and responsibility as Christian stewards.


Jesus makes this privilege and responsibility clear in today’s Gospel passage from Luke. When the apostles ask the Lord to increase their faith, He tells them that even a mustard seed-sized faith is all that is needed to move mountains (because it is God who does the heavy lifting). We need only take the tiniest step forward, and He will do the rest.



But living our lives in His service is also very much our responsibility, as Jesus explains through the parable of the unprofitable servant later in this passage. Our Lord describes a scene in which a servant has just come in from tending to the master’s affairs and asks whether it would be reasonable for the master to begin waiting on his servant. Of course, it would not be reasonable! The servant would be expected to continue to serve his master until he has completed the work the master has given him that day. Jesus says we should have this same attitude before God.


The time, talents, and treasure entrusted to us are all God’s. Our very lives belong to Him. Whatever we do on God’s behalf with our lives and our gifts is simply our God-given responsibility.


The stewardship way of life makes the privilege and responsibility of serving Christ and His kingdom a reality. © Catholic Stewardship Consultants, 2022

 

Pastoral Pondering

Thanks for your prayers while we priests were on our annual retreat in Maggie Valley. It is always good to get together for prayer and fellowship, and the annual retreat provides that opportunity.


As we move closer and closer to the end of the Liturgical year over the next few weeks, the readings will begin to point more and more to the end of time and the finite reality of our lives here on earth. It is always good to ponder those realities as a way of examining our consciences and always being ready for the “coming of the Lord.” In light of this and because I have lately had a number of folks ask me about guilt, shame and the like, I thought I would dedicate a portion of this pondering to that particular topic.


In the current milieu in which we live, it is easy to find various sources arguing that guilt and shame are bad things because they limit our freedom and keep us from being who we were meant to be. While there is some truth there, these opinions also expound significant errors when examined from a Christian perspective.


Guilt, as a feeling, is not a bad thing. Guilt is the manifestation of our conscience (see CCC##1795-1802) informing us that something that we are doing, have done, or are planning to do, is somehow contrary to God’s law. Guilt helps us move from sinfulness to repentance. A well-formed conscience helps us recognize when we have transgressed the laws of God and are in need of reconciliation.


The feeling of shame on the other hand, may arise from disordered or sinful actions, but it does not lead us to God but often causes us to flee from Him. Remember Adam and Eve in the Garden. After they had sinned, they hid from God when they heard Him walking in the Garden. They were ashamed because they were naked.


Shame defines us by our sin rather than helping us understand that our sin can never define us. We are first and foremost beloved sons and daughters of God. As is often said, the Devil calls us by our sin, but God calls us by our name. Shame is a hindrance to the spiritual life and a very effective tool of the Devil. It often leads to isolation and even desolation.


God always offers us His mercy. And while at times, we certainly find ourselves guilty of some transgression, God is ever ready to welcome us back when we approach Him with sincere contrition. Shame on the other hand will rob us of hope and keep us from living in that freedom that God desires for His children.


In a couple of weeks (16-18 October), we will be having our Fall Parish Mission with Casting Nets, an apostolic group dedicated to evangelization. The speakers are dynamic and really focus on helping each of us grow in our commitment to Christ. Their ultimate goal is helping parishes to become authentic schools of prayer, holiness, and missionary discipleship. Please plan to join us!


From the Pastor

From the Pastor - 30th Sunday in Ordinary Time

By John Putnam • October 24, 2025
In last week’s readings, we were encouraged to remain persistent and constant in our prayer life. Today, we focus on the proper attitude of a steward at prayer. In the Gospel passage from Luke, Jesus illustrates the humble attitude we must have as we approach God in prayer through a parable of two praying men. One is a Pharisee, a man with respected status, theological training, and all the right credentials. He marches right up to the front of the temple to speak a prayer “to himself,” thanking God for making him just a little bit superior to everyone else! The other man is a tax collector, known by those of his day to be a cheater and a sell-out to his fellow Jews. In contrast to the Pharisee, he stands near the back and cries out to God in a simple and honest way: “Be merciful to me a sinner.” Jesus tells us that it is the tax collector and not the Pharisee who leaves the temple justified. Why? The Pharisee was full of self as he approached God. He felt no real need for God as he rattled off his resume of good works and spiritual practices. He was simply going through the motions of prayer. His lack of humility prevented him from entering into a real dialogue with the Father. He was not transformed by his time of prayer because he was so full of himself that He left God no space to enter in. The tax collector, by contrast, emptied himself as he approached God. He recognized who he truly was (a sinner) and asked simply for mercy, leaving all the rest up to God. This is the kind of attitude that God can work with! This is how a good steward prays — with trust, with complete openness to God’s will, with a listening mind and heart, ready to serve as God leads. © Catholic Stewardship Consultants, 2025 Pastoral Pondering November is the month which begins with All Saints and All Souls. It is a good time to reflect on the importance of our connection with those who have gone before us “marked with the sign of faith.” We have a special obligation (spiritual work of mercy) to pray for the dead, especially remember the souls in purgatory. Here is an outline of Catholic teaching to help us make better use of and have a better understanding of this important Catholic obligation. Importance of Praying for the Dead in Catholic Theology In Catholic theology, praying for the dead holds profound significance as an act of communion of saints, mercy, and * * solidarity ** within the Church. It is rooted in Scripture, Tradition, and the Church's magisterium, affirming that the living can aid the deceased in their journey toward full union with God. Below, I'll outline the key theological foundations, biblical and historical support, and practical implications. 1. Theological Foundation: The Communion of Saints · The Catholic Church teaches that the faithful—whether on earth (Church Militant), in Purgatory (Church Suffering), or in heaven (Church Triumphant)—form **one mystical Body of Christ** (Catechism of the Catholic Church [CCC] 946–962). · Death does not sever this bond. Prayers from the living can remit the **temporal effects of sin** for souls in Purgatory, a state of purification after death for those destined for heaven but not yet fully sanctified (CCC 1030–1032). · Why it matters : This practice underscores human interdependence in salvation. Just as saints intercede for us, we intercede for the dead, fostering charity and hope in the resurrection. 2. Biblical Basis Catholic theology draws directly from Scripture, emphasizing prayer for the dead as an ancient practice: Scripture Reference | Key Passage | Theological Insight 2 Maccabees 12:38–46 | Judas Maccabeus offers sacrifices and prayers "for the dead, that they might be delivered from their sin." | Explicit endorsement of prayers and offerings for the deceased to atone for sins; foundational for Purgatory doctrine (accepted in Catholic canon). 1 Corinthians 15:29 | "Otherwise, what will people accomplish by having themselves baptized for the dead?" | Implies a custom of rites benefiting the dead, supporting intercessory prayer. 2 Timothy 1:16–18 | Paul prays for mercy on Onesiphorus, who has died. | Shows apostolic practice of praying for the deceased by name. These texts affirm that such prayers are **pleasing to God** and effective, countering Protestant objections by highlighting pre-Christian Jewish roots (e.g., Maccabees) and New Testament continuity. 3. Historical and Doctrinal Development · Early Church : Inscriptions in Roman catacombs (2nd–3rd centuries) request prayers for the dead. St. Augustine (Confessions, Book IX) recounts his mother Monica's prayers for his father. Tertullian (c. 200 AD) describes annual Masses for the deceased. · Councils : The Second Council of Lyons (1274) and the Council of Trent (1563) dogmatically affirmed Purgatory and suffrages (prayers, Masses) for the dead as meritorious. · Modern Teaching : Pope Benedict XVI's Spe Salvi (2007) explains Purgatory as "God's mercy transforming us," where our prayers "help complete what is lacking" (cf. Colossians 1:24). Pope Francis echoes this in Misericordiae Vultus (2015), calling it an act of divine mercy . 4. Spiritual Benefits and Practices Aspect | Importance | Common Practices For the Dead | Accelerates purification; applies merits of Christ's sacrifice through the Church's treasury (CCC 1477). | Offering Masses, Rosary for the deceased, indulgences (e.g., All Souls' Day). For the Living | Purifies our own sins via charity; gains plenary indulgences (e.g., visiting cemeteries Oct. 1–8). | November's Month of the Holy Souls; Eternal Rest prayer ("May they rest in peace"). Communal Impact | Strengthens parish unity; reminds us of judgment and heaven's reality.| All Souls' Day (Nov. 2) Masses; Book of the Dead in parishes. Key Prayer Example : Eternal Rest – "Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen." Recited after Masses or privately. 5. Addressing Common Objections · “Purgatory isn't biblical" : While the term "Purgatory" is post-biblical, its reality is inferred from 2 Maccabees, 1 Corinthians 3:13–15 ("fire will test... works"), and Matthew 12:32 (forgiveness "in the age to come"). · “Why pray if salvation is by faith alone?": Protestants reject it, but Catholics affirm faith *works through love* (Galatians 5:6); prayers apply Christ's merits, not "earn" salvation. · Evidence of Efficacy : Miracles (e.g., St. Gregory the Great's Mass freeing a soul) and near-death experiences reported in Catholic lore reinforce its reality. In summary, praying for the dead is essential to Catholic soteriology (theology of salvation), embodying hope in God's mercy and the interconnectedness of salvation history. It transforms grief into active love , urging Catholics to "remember their mercy" (Sirach 7:33). For deeper study, consult the *Catechism* (CCC 958, 1030–1032) or Vatican documents like Indulgentiarum Doctrina (1967).

From the Pastor - 29th Sunday in Ordinary Time

By John Putnam • October 17, 2025
The four pillars of parish stewardship are hospitality, prayer, formation, and service. Today’s readings show us the immense value of prayer and the privileged place it must have in our individual lives and in our parish community Our Lord Himself calls us to prayer — and persistence in prayer — in the Gospel passage from Luke. Jesus tells the parable of the nagging widow who finally wears down the judge with her unrelenting persistence in her pursuit of a just ruling from him on her behalf. Jesus goes to great lengths to describe this judge, saying he “neither feared God nor respected any human.” Yet even this corrupt judge responds with a just judgment because of the widow’s persistence. Jesus uses this outlandish example to draw a vivid contrast between a reluctant, dishonest judge and our loving, all-merciful Father. If even a bad judge will give a good result in response to a persistent request, how much more (infinitely more) eagerly and perfectly will our good Father respond to our persistent prayers to Him. If he delays in responding, if he provides a different response from the one we were expecting, we can remain confident and trusting in His goodness, knowing that His response, whenever it comes and in whatever form, will be the very best one for us. Our job then, as Christian stewards, is simply to remain faithful to our relationship with God through prayer. We must lean on each other in our communities — family and parish — as we support each other in prayer. A strong pillar of prayer will make all our other stewardship efforts fruitful. © Catholic Stewardship Consultants, 2025 Pastoral Pondering I have noticed for a while now that many folks in the parish, and many Catholics in general, seem to have an erroneous or at least a confused understanding of the “Sunday obligation.” The obligation to attend Mass on Sundays and holy days is rooted in our fundamental obligation to worship God and keep the Lord’s Day holy. In light of this, I thought it opportune to present a summary of the Church’s teaching in this regard. I hope you find it helpful. Catholics are obligated to attend Mass on Sundays and Holy Days of Obligation primarily because it is a precept of the Church, rooted in both divine law and ecclesiastical authority. This obligation stems from the Third Commandment (“Remember to keep holy the Lord’s Day”), which in Christian tradition applies to Sunday as the day commemorating Christ’s Resurrection, marking it as a day of worship, rest, and renewal. The Catechism of the Catholic Church (CCC) explains this in detail, particularly in sections on the precepts of the Church and the Third Commandment. Biblical and Theological Foundations The obligation draws from Scripture, where God commands the sanctification of the Sabbath (Exodus 20:8-11; Deuteronomy 5:12-15). For Christians, this shifts to Sunday—the “Lord’s Day”—to honor Jesus’ Resurrection on the first day of the week (Acts 20:7; Revelation 1:10). The Eucharist is seen as the “source and summit” of the Christian life (CCC 1324), making participation essential for spiritual nourishment, community unity, and fulfilling one’s relationship with God. As CCC 2180 states, the faithful are bound to participate in Mass on these days to sanctify them through worship. Holy Days of Obligation are additional feasts (such as Christmas, Assumption of Mary, or All Saints’ Day, varying by region) that the Church designates as equally important for similar reasons—honoring key mysteries of faith, the Virgin Mary, or saints—requiring the same level of observance. Church Law and Precepts This is formalized as the first precept of the Church: “You shall attend Mass on Sundays and on holy days of obligation and rest from servile labor” (CCC 2042). It requires active participation in the Eucharistic celebration and abstaining from work that hinders sanctification or rest. Canon Law reinforces this: “On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass” (Canon 1247). The Sunday Eucharist is described as the “foundation and confirmation of all Christian practice,” making attendance obligatory unless excused by serious reasons like illness, infant care, or a dispensation from a pastor (CCC 2181). Deliberately missing without such cause is considered a grave (mortal) sin. Practical and Spiritual Reasons Attending Mass orients believers toward God at the start of the week, fosters community, and provides grace through the sacraments. It’s not just a rule but an opportunity for encounter with Christ. The Church emphasizes this as the highest form of worship, essential even during travel or vacations, underscoring its priority in Catholic life. This obligation applies to all Catholics who have reached the age of reason (around 7 years old) and are physically able, with exceptions for valid impediments. Parents have a very important obligation to assist their children to fulfill this obligation. In general, children under the age of 16 cannot get to Mass without the assistance of the adults in their lives. Hence, the culpability for missing Mass usually falls to those adults rather than the children.  In the end fulfilling the “Sunday obligation” is more about loving God than anything else. Do we love Him enough to give Him at least an hour on Sundays and holy days? It would seem this is the least we can do in offering this act of love to the One who loved us first.