From the Pastor -Pentecost

June 3, 2022

Today we reach the finale of the Easter season with the celebration of the great Feast of Pentecost. Reflecting on today’s readings inspires a sense of awe as we consider the mighty power of the Holy Spirit at work giving birth to and sustaining our Church. Just as awesome — the same Spirit is calling to us this day to take up our part in the Church’s saving work.


In the first reading, from Acts, we see the creative genius of the Holy Spirit moving through the newly confirmed Apostles “who began to speak in different tongues as the Spirit enabled them to proclaim.” The large crowd, gathered from all over the world were “amazed” and “astounded” that each one could understand the Apostles speaking in their own language.


Each one of us, young and old alike, is personally called today by the Holy Spirit into the same mission as that of the first Apostles — to advance the Kingdom of God in our corner of the world. Just as He did on that Pentecost day, the Holy Spirit speaks to us in our “own language” to give us the Good News of the Gospel and urge us to share it. We can think of our own language as the particular gifts, talents, and passions we possess. We experience the presence of the Holy Spirit through them and we are meant put them to the work in grateful service of the Kingdom of God.


When we consider the stewardship way of life we are called to live, we often focus on the challenges it poses. Surrendering ourselves to God is indeed a challenging way to live. But it leads to a life that is exciting, creative, and deeply rewarding. Stewardship allows us to experience life as a great adventure because it is a life guided and directed by the very source of power and creativity — the Holy Spirit!

© Catholic Stewardship Consultants


Pastoral Pondering

I wanted to address a few things that have come my way over the past few days that I believe may be of interest to a wider audience.


Sign of Peace and Communion – While most of the restrictions that were enacted by the Diocese with COVID have been removed, there are still restrictions on the Sign of Peace and offering both species at Holy Communion. My observation at Mass has generally been that even though the deacon does not announce the sign of peace, many families and friends are sharing some sign of their own volition. This is fine. We should also remember that there are a number of ways that the sign of peace can be offered other than shaking hands, e.g., bowing, simply indicating peace vocally, etc.


The Communion cup, of course raises other concerns. Prior to COVID we had moved to sharing Communion in this way to special feast days such as Corpus Christi, which is actually what the liturgical documents indicate is proper. With COVID’s arrival, however, this was eliminated completely except for those with special accommodation due to food allergies. We have received no indication when or if this option might be available again. I think a modified sign of peace will return before the cup for Communion.


Speaker Pelosi and the Archbishop – Some folks have expressed confusion concerning the Archbishop of San Francisco’s statement that Representative Nancy Pelosi is no longer able to receive Communion until she repents of her public promotion of abortion based on the norm expressed in canon 915 of the Code of Canon Law.


The responses that I have seen out in the media world have been varied from accusing the Archbishop of being political to those who declare that his action was far overdue. The canon in question states the following:


can. 915† Those who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin are not to be admitted to holy communion.


I have underlined the portion of the canon that is operative here. From Archbishop Cordileone’s statement, it is clear that he had made a number of attempts over the past number of years to engage the Speaker on this matter. Most recently, however, in light of her support of legislation that would go far beyond Roe vs. Wade, the Speaker did not respond to his requests.


The primary concern of the second clause of the canon is the causing of public scandal. Both excommunication and interdict are remedial penalties meant to bring the subject back to full Communion with the Church. The action involved here, while it certainly aims to correct error and restore right relationship, is more concerned with the scandal caused when a public person, who regularly presents herself as a devout Catholic, promotes positions that are in clear opposition to Catholic moral teaching.


It seems clear to me that this was not something that the Archbishop wanted to do, but he felt it was something he had to do, not only for the good of the Speaker’s eternal soul, but also to alleviate the scandal caused by her contrary witness. Moreover, the Archbishop’s statement deals solely with the life of the Church. It has no impact on the public sphere and, therefore, is certainly not political. The Archbishop, as do all pastors of souls, has a responsibility to confirm the faithful, ensure sound teaching, and promote proper devotion and respect for the sacraments of the Church.


Each bishop is responsible for this in his particular diocese; therefore, you can see various responses from different bishops. While, in my opinion, this is terribly confusing on many levels, it is the state of the matter here in the United States. All of us should pray for the Archbishop as he exercises his apostolic office, and we should also pray for all of those members of the flock who, because of the public nature of their witness, cause scandal and wonderment among the faithful and the community at large.


Gun violence and mass shootings – As I write this, the recent school shooting in Texas is still a very open wound for the country. These events are terrible tragedies, especially when there is significant loss of life. On one hand such events are not new and, thankfully, are few. Nonetheless, when they occur, they often lead to shock, wonderment and even uncertainty about the goodness of God.


First and foremost, we know that God is good and He never intends an intrinsic evil. Because of our fallen human nature and the freedom with which we are endowed, however, He allows, through His permissive will, such things to occur. And, regardless of how terrible something may be, can often bring about some good in the midst of the tragedy, e.g., a family reconciliation, a greater awareness of mental illness, etc.


Whether aided by the isolation that arose during COVID or some other factor, it does seem that anger, confusion and desperation can be found in plenty in society today. One of the reasons that we engaged a counselor on staff was due to the trends that we were seeing over the past couple of years.


Of course, our first response, should be fervent prayer for the victims and their families as well as prayer for those who perpetrate these things. These things also demand that we, as followers of Christ, look for ways to address what ails our society and try, as best we can, to be part of a helpful solution.


Security also becomes a concern, and be assured, that the security of the parish is very important, and steps are being taken to ensure that we have a proper security plan in place. No one should have to be afraid when they come to church or go to school. While we cannot eliminate all possible threats, we can learn to be more vigilant and be as prepared as we can be in the midst of this present world.


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.