From the Pastor - 31st Sunday in Ordinary Time

October 28, 2022

It is easy to view each other with suspicion or at least a certain guardedness in the modern world. Of course, it’s wise to be prudent in our dealings with people. But stewardship calls us to a different outlook towards others. It calls us to approach everyone with an open heart — not through a lens of suspicion, but through the lens of loving hospitality.


This is the attitude of our heavenly Father when He looks upon creation, as we see in our first reading from the Book of Wisdom: "For you love all things that are and loathe nothing that you have made; for you would not fashion what you hate." God’s imperishable spirit is in every person because every person is made in God’s own image and likeness.


Far deeper than good manners or a superficial exchange of pleasantries, the virtue of hospitality is the outward expression of this way of seeing people as God sees them.


Our Gospel reading from Luke tells the story of how Jesus models this transforming hospitality in His encounter with the tax collector, Zacchaeus. He was not content exchanging a friendly hello with Zaccheus, so Jesus sought him out of the crowd and insisted on having dinner in his home. This gesture of intimacy and true fellowship was commonplace in that day and culture. Jesus saw the goodness within the man. Our Lord’s open and welcoming attitude (His hospitality) called forth this goodness, and as a result, Zaccheus transformed.


If we are willing to practice Christian hospitality in our daily lives, our families, workplaces, and parish also can be transformed. © Catholic Stewardship Consultants, 2022.

 

Pastoral Pondering

It is hard to believe that November will begin this coming week! As we move into the month of November, we begin with the celebration of the Solemnity of All Saints. Although, we have individual celebrations of various saints throughout the year, we realize that not every saint has been canonized and recognized publicly by the Church. As the letter to the Hebrews points out: “Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us while keeping our eyes fixed on Jesus, the leader and perfecter of faith (12:1-2).” Those unknown saints stand before the throne of God as well and pray that we might one day join them. The feast day originated in the early Church during the time of the martyrs. So many Christians were being put to death by the Romans, that it was impossible to keep track of them all. As a result, the early Church began to celebrate a “commemoration of all martyrs”. At that time this commemoration was celebrated in the Spring of the year. Over the centuries, the celebration moved and eventually ended up on November 1st of each year. It is a wonderful time to remember those saintly people whom we have encountered over the years along with praying for the many saints whose names we do not know.


November 2nd is the commemoration of all the faithful departed, All Souls. This commemoration if a holy day set aside for honoring the dead. According to Catholic belief, the soul of a person who dies can go to one of three places. The first is heaven, where a person who dies in a state of perfect grace and communion with God goes. The second is hell, where those who die in a state of mortal sin are naturally condemned by their choice. The intermediate possibility is purgatory, which, according to most writings, is the state where most people, free of mortal sin, but still in a state of lesser (or venial) sin, must go.


Purgatory is necessary so that souls can be cleansed and perfected before they enter into the heavenly homeland. There is scriptural basis for this belief. The primary reference is in 2 Maccabees, 12:26 and 12:32. "Turning to supplication, they prayed that the sinful deed might be fully blotted out... Thus, made atonement for the dead that they might be free from sin." Additional references are found in Zechariah, Sirach, and the Gospel of Matthew. Jewish tradition also reinforces this belief as well as the tradition and teaching of the Church, which has been affirmed throughout history. Consistent with these teachings and traditions, Catholics believe that through the prayers of the faithful on Earth, the dead are cleansed of their sins so they may enter into heaven. (see www.catholic.org/saints/allsouls). The Holy Mass is the most perfect form of prayer and offering Masses for the faithful departed is deeply rooted in Catholic practice and belief.


Because the living and the dead within God’s family are all part of the Communion of Saints, traditionally the souls in heaven are identified as the Church Triumphant; the souls in purgatory are identified as the Church suffering; and the rest of us still on earth are identified as the Church militant because we are still “running the race and fighting the good fight.”



November is also a time when we focus intently on charitable giving, especially as the Holiday season approaches. We have many opportunities during these next few weeks to be of assistance to the least among us. Making such sacrifices and exercising our care for the poor in another way in which we can keep ourselves moving towards that ultimate goal of union with Christ in heaven.


From the Pastor

From the Pastor - Ascension of the Lord

By John Putnam • May 15, 2026
Today we celebrate the great feast of the Ascension of our Lord — that moment when Jesus, 40 days after His Resurrection, was lifted up into heaven as the apostles looked on. It must have been an extraordinary sight. But the first reading tells us they were not meant to stand there for long. “Men of Galilee, why are you standing there looking at the sky?” In other words — don’t just stand there. Do something. This is a message for us as Christian stewards. We have been given every grace and blessing — through the Mass and the sacraments, through the Word of God, and through the gifts of our time, talent, and treasure. We are not meant to simply receive these gifts. We are meant to use them — in gratitude to the One who gave them. Like the apostles, we are called “to be [His] witnesses… to the ends of the earth.” And we do this not by our own strength, but through the power of the Holy Spirit at work within us. © Catholic Stewardship Consultants, 2026 Pastoral Pondering Just War Theory: The Catholic Moral Framework for Armed Conflict Just War Theory is one of the most important and carefully developed areas of Catholic moral theology. It does not glorify war — quite the opposite. The Catechism begins its section on war with a solemn reminder that "the fifth commandment forbids the intentional destruction of human life," and because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and action so that God may free us from the ancient bondage of war. And yet, while war always involves evils, sometimes the choice not to engage in war can be an even greater evil — and this is the theory behind the Church's teaching that a nation *can* wage a just war. Historical Roots The theory of when and how war can be morally justified goes back at least to the pre-Christian Roman orator Cicero, and was taken up by St. Ambrose, then systematically developed by St. Augustine. Augustine's account was later refined by St. Thomas Aquinas, whose rendering was normative for Catholic theorists from the Middle Ages onward. The Second Vatican Council re-presented the classical account, placing much greater emphasis on the avoidance of war and offering a forceful condemnation of weapons of mass destruction. The current Catechism (CCC 2307–2317) develops this by conceiving war as a means of legitimate societal self-defense. Two Dimensions of Justice in War The Catholic Church distinguishes between two types of justice concerning war: jus ad bellum (justice before the war) and jus in bello (justice during the war). Most discussion focuses on jus ad bellum — the four conditions inherited from St. Augustine that determine whether going to war is justified. Jus in bello refers to how the war is actually conducted once it has begun. It is entirely possible for a country to fight a war that meets the jus ad bellum conditions for being just, and yet to fight that war *unjustly* — by targeting innocent civilians or dropping bombs indiscriminately. The Four Conditions for a Just War (CCC 2309) As long as the danger of war persists and no international authority has sufficient power to prevent it, governments cannot be denied the right of lawful self-defense once all peace efforts have failed. The strict conditions for legitimate defense by military force require that all four of the following be met simultaneously : 1. The damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain . 2. All other means of putting an end to it must have been shown to be impractical or ineffective . 3. There must be serious prospects of success . 4. The use of arms must not produce evils and disorders graver than the evil to be eliminated. These are hard conditions to fulfill, and with good reason — the Church teaches that war should always be the last resort. Justice During War (Jus in Bello) Even in a just war, moral law does not evaporate on the battlefield. The Church and human reason both assert the permanent validity of the moral law during armed conflict — "the mere fact that war has regrettably broken out does not mean that everything becomes licit between the warring parties." Noncombatants, wounded soldiers, and prisoners must be respected and treated humanely. Actions deliberately contrary to the law of nations are crimes, as are the orders that command them. Blind obedience does not excuse those who carry them out. The extermination of a people, nation, or ethnic minority must be condemned as a mortal sin — and one is morally bound to resist orders that command genocide. As the Catechism states clearly: "Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation." Catholics in the Armed Forces A Catholic who serves in the armed forces must discern the morality of any conflict. If ordered to commit an intrinsically evil act — such as the direct killing of an unarmed civilian or the torture of a prisoner of war — a Catholic soldier must *refuse* that order, even if it is legal and even if punishment results. The Challenge of Modern Warfare Pope John Paul II suggested that the threshold for a just war has been raised very high by the existence of weapons of mass destruction. Cardinal Ratzinger (later Pope Benedict XVI) went even further, asking "whether as things stand, with new weapons that cause destruction that goes well beyond the groups involved in the fight, it is still licit to allow that a 'just war' might exist."  Just War Theory is not a loophole for violence — it is a moral fence around it. The presumption always begins with peace. War is a tragic concession to human sinfulness, never a first resort, and always bound by the permanent demands of justice and human dignity.

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.