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Christmas and Easter are the two most important Christian Holy Days. On Christmas we celebrate the beginning of God’s salvific adventure with humankind—that in Jesus, God became human. During Holy Week and especially on Easter we celebrate how Jesus made it possible for us humans to become more like God.
In essence the mystery of salvation is this: God became human so that humans might become more like God. The way we do that is by imitating and emulating Christ. In other words, we become more like God by becoming more like Christ. Holy Week is a weeklong invitation to do just that.
Holy week begins with Palm Sunday of Our Lord’s Passion. The image most associated with this day is Jesus entering Jerusalem, seated on a donkey with people waving palms, placing their cloaks on the road and singing hosanna. This striking scene illustrates the stark contrast between who Jesus truly is and who the people thought he was or wanted him to be. Their actions suggest they desired a worldly king while Jesus of course is anything but that. And when they figured out he was not who they thought he was they turned on him.
The great irony is that after 2000 years of Christianity it seems like many of us still don’t understand who Jesus really is. Or maybe we just don’t want to understand because like the people in Jerusalem so many years ago we don’t quite like who he really is. And rather than our becoming more like Christ we prefer Christ become more like us. The result is the world we live in today with persisting injustice, inequality, racism, bigotry, etc. After 2000 years of Christianity we might have hoped for better. Do we find ourselves in this place because we have refused to become like Christ?
So who was Jesus and who does he want us to be? Just consider the most important moments of Holy Week and remember his commandment to “do this in memory of me.” During Holy Week we see Jesus entering Jerusalem on a donkey; Jesus washing the feet of his disciples; Jesus instituting the Eucharist; Jesus forgiving the repentant thief; Jesus dying on the cross; Jesus descending into hell to break its bonds; Jesus rising from the dead. All these actions bespeak virtues that Jesus embodies and that must become our virtues if we truly are to be Christians.
Sitting on a humble donkey, riding into Jerusalem, Jesus teaches us that to become more like God we must embrace the virtue of humility. It is the path of humility that leads to salvation. Humility and not arrogance is a characteristic of the followers of Jesus.
On Holy Thursday we remember how Jesus washed the feet of his disciples, a servant’s task. And he instituted the Eucharist sharing his body with us, giving himself totally to us. Both of these are great acts of charity. The virtue of charity is the second virtue we are called to embrace. It is the path of charity that leads to Salvation. Charity and not selfishness is a characteristic of the followers of Jesus.
In forgiving the Good Thief on Good Friday Jesus illustrates that God is merciful and we are to be merciful like God. It is the path of mercy that leads to Salvation. Mercy and not indifference or worse condemnation is a characteristic of the followers of Jesus.
Bearing his cross and enduring the pain of the crucifixion Jesus witnesses to the fact that self-sacrifice is of God. It is the path of self-sacrifice that leads to Salvation. Self-sacrifice and not egotism is a characteristic of the followers of Jesus.
Descending into Hell while lying in the tomb Jesus broke the bonds of sin and liberated all those bound by sin, thus bridging heaven and earth. Liberating people from heavy burdens is of God. It is the path of breaking bonds and building bridges that leads to Salvation. Setting people free and not keeping people imprisoned by poverty, inequality, injustice is a characteristic of the followers of Jesus.
The resurrection of Jesus is an affirmation by God that all these virtues are the ones that are indeed the path to salvation, the same path God has set for us. Humility, charity, mercy, sacrificial love and liberating actions are embodied by Christ and in turn are to be embraced by us. Once that happens the salvific adventure God has prepared for us will finally be accomplished. May that day come soon. And may this Holy Week be a refresher in what it truly means to be a Christian.
- Contemplative Outreach
- Minnesota Contemplative Outreach
- The Basilica Centering Prayer Group
- Or if that seems too much, you may just want to go on a gratitude walk. While you walk about your neighborhood be attentive to your surroundings and give thanks for what you see around you.
Art That Surrounds Us
This coming week, on Wednesday February 17, we mark Ash Wednesday and thus begins our annual Lenten journey. The symbolic act commonly associated with Ash Wednesday is the Imposition of Ashes. And although Ash Wednesday is not a Holy Day of Obligation, many people flock to our churches to receive ashes.
The custom of imposing ashes on Ash Wednesday has Biblical roots. Job, for instance used ashes as a sign of repentance: “Therefore I disown what I have said, and repent in dust and ashes” (Job 42:6). The Gospels of Matthew and Luke, too, describe the use of ashes as a sign of repentance. In the description of the sending of the 72, Jesus instructs them to kick the sand of their sandals if they are not welcomed in a given city, and to warn them the Kingdom is at hand. Then Jesus compares the fate of these cities with that of the sinful cities of Tyre and Sidon saying that “if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented in sackcloth and ashes” (Matthew 11:21).
The liturgical custom of sprinkling ashes which is also penitential in nature originates in the Order of Penitents established during the fourth c. This Order or group of people consisted of those Christians who had committed grave sins and had been admitted into the order by the bishop. The Order of Penitents predates the Sacrament of Reconciliation and was the only recourse Christians had to salvation after they broke their baptismal promises. The rite of admission to the Order of Penitents which happened at the beginning of Lent involved the imposition of ashes by the bishop. When this order was superseded by the Sacrament of Reconciliation the imposition of ashes was retained and expanded. Recognizing that all are sinners in need of repentance all Christians started to present themselves for the imposition of ashes on Ash Wednesday.
The earliest mention of the existence of Ash Wednesday, known as Dies Cinerum or the Day of Ashes dates back to the 10th century. It is believed that the custom itself was observed as early as the eight century.
The imposition of ashes still has a penitential character, even today. With this public act, we indicate that we are in need of forgiveness and that we are committing ourselves to 40 days of fasting, prayer, and charity in preparation of the celebration of the Sacred Triduum.
The ashes used on Ash Wednesday come from the palms used during the previous year’s celebration of Palm Sunday of Our Lord’s Passion. In the Middle Ages these palms were burned during elaborate ceremonies. Today, this is done in a more simple manner.
In the United States, ashes are usually placed on the forehead in the shape of the cross. In other countries such as Italy they are sprinkled on the crown of a penitent’s head. This is actually the proper way of doing this as the ritual for the Imposition if Ashes calls for the minister to “place ashes on the head” of the people. During the Pandemic, which prevents us from signing the forehead with ashes, we will sprinkle ashes on the crown of people’s head, though not as generously as in Europe. We will just use a pinch.
While imposing the ashes, the minister can use one of two formulas. The second option, which is the more ancient of the two, is inspired by the words God spoke when expelling Adam and Eve from Paradise thus subjecting them to death: "Remember that you are dust, and to dust you shall return" (Genesis 3:19). This option simply reminds us of our sinful nature yet does not invite us to do anything about it.
The first and more recent option is taken from the first chapter of Mark: “Repent, and believe in the Gospel.” After the death of John, Jesus began his public ministry announcing the Kingdom of God inviting people to “Repent, and believe in the Gospel.” These words spoken by Jesus and repeated by the minister are a clear invitation to action. Knowing that we are sinners, we are called to repent and to live according to the Gospel. Or in the words of the Prophet Joel in the First Reading on Ash Wednesday, Lent is an invitation to “return to God with all your heart.”
May this Lenten Season and the entire Paschal Cycle be a blessing for all of us.
The feast of the Presentation of the Lord (February 2), also known as Candlemas is one of the lesser known feasts in our church. The Gospel of the day taken from Luke, chapter 2 relays the story of Mary and Joseph taking Jesus to the temple 40 days after his birth in order to fulfill the prescriptions of the law as noted in Leviticus chapter 2. However, even more important than fulfilling the law by offering two turtle doves was their enlightening encounter with Simeon, a righteous and devout man and Anna, a prophetess. Simeon called Jesus a “light for revelation to the nations” while Anna saw Jesus as the redeemer.
The history of this feast is complex and rich. At one time it marked the end of the 40 day long Christmas Season as it sits on the cusp between the celebration of Jesus’ mysterious birth into humanity and his salvific death for humanity. Yet because February 2 most often falls on a weekday very few people even are aware of it. Nevertheless, I have very fond memories of this feast which go back all the way to my childhood.
Our family would attend early morning Mass on that day. Upon entering the church we received a thin, tall candle, one per family. After the priest said a prayer and sprinkled Holy Water we walked around the church in procession. As the oldest child I was tasked with carrying our family’s candle. My current fondness of processions probably dates back to those Candlemas celebrations when I carried the candle under the watchful eye of my parents and the envious glances of my siblings. After Mass we were encouraged to take our candle home and to care for it with reverence. The priest told us to light the candle in times of need. I distinctly remember lighting our candle when my great-grandfather was mortally ill while we prayed for his recovery. We also found some solace in this candle once he died. We even would light the candle and huddle around it during bad storms. It made us less afraid.
Many years later, when living in a Benedictine abbey we celebrated the day with even greater ceremony as the candles were bigger, the procession was longer and the psalms sung were more numerous. We started the celebration in the chapter room. After the lighting and blessing of our candles we processed through the entire cloister into the church while singing Lumen ad revelationem gentium or A light of revelation to the Nations. I can still hear the sounds, see the sights and smell the burning wax which even overpowered the copious amounts of incense used for the procession.
Memories are great yet they need to be interpreted carefully. My childhood experience of the feast reveals profound truths but maybe there was a hint of superstition which tainted the use of the candles at home. Or was it the result of a more generous and less complicated faith? My monastic memories, though revelatory of deep faith undoubtedly suffer from some liturgical romanticism.
The essence of the feast is this: year after year we are called to be the new Simeon and the new Anna who proclaim Jesus as the Light to the Nations and the Savior of the world. The candles are a tangible affirmation that Christ is indeed the Light. And the procession is not just a pretty parade rather it symbolizes and rehearses us in our calling to bring Christ’s light to the world.
As a child I always wished we could keep the candle burning throughout the liturgy and even on our way home. I did not quite know why but I thought it made sense. Today I know what I sensed then as I dream of this grand procession of all Christians leaving their respective churches on the Feast of the Presentation of the Lord with lit candle in hand, proclaiming to the world that Christ is the Light to whom we bear witness in word and deed.
At The Basilica we will bless candles for Candlemas on Sunday, January 31 during the 9:30am and 11:30am celebration of the Eucharist. You are welcome to take them while you if you attend the liturgy. Or you can come to The Basilica between 10:30-11:00am or 12:30am-1:00pm and pick them up while staying in your car. You will receive a prayer card outside the Rectory and the candles outside the school. We invite you to light these candles and say the prayer when you find yourself in any kind of need.
Blessed Feast of the Presentation of the Lord.
Every Christmas I marvel at God’s surprising choices. Who would have ever expected a young unwed girl to become the Mother of God? Who could have guessed that uneducated and poor shepherds would hear the songs of angels? Who would have imagined a poor infant born in a stable to be Emmanuel, God-with-us? And yet, it is precisely in the unexpected that God chose to be revealed to us.
This year as we approach Christmas I have been wondering how God might be present to us today, given everything that is happening in our world, our nation, our cities and our personal lives. I found comfort in a cherished song we sing during Lent: O Come, O Come Emmanuel. This song makes clear that the simple and profound answer we received 2000 years ago holds even today: Emmanuel, God is with us here and now, always and forever even and most especially in these most extra-ordinary times.
We are all wondering how we might celebrate Christmas this year. Surely it will not be the same as in years past. However we can and must make it meaningful and memorable, both in church and at home, because Christmas is such an important reminder of the fact that God is with us. That is the very essence of Christmas. It is the message we so desperately need to hear and embrace today.
Our goal, at The Basilica of Saint Mary is to make sure that those of you who will be with us for Mass in-person as well as those who join us via livestream will have a great Basilica Christmas experience. To that end we have creatively re-imagined our Christmas décor, our musical offerings and we came up with some new initiatives that hopefully will lift us up as we contemplate the promise of a better world brought to us by the Christ Child.
One of the new initiatives is our drive-by Blessing of the Bambinelli. As you prepare your nativity scene in your home, please join us for a drive by blessing of the Christ Child from your home nativity on Sunday, December 20 between 12:30-1:30pm. At that time you will also receive a Home Blessing Kit to be used on Epiphany for the traditional Epiphany blessing of your home.
This kit will include Holy water, a prayer and a piece of chalk. As part of the blessing you are to draw the following on the lintel above the main door into your home:
+ 20 C B M 21 + . C M B stands for Christus Benedicat Mansionem or May Christ Bless this Home. Of note is that the letters C M B are the initials of the traditional names of the Magi: Caspar, Melchior and Balthasar whose visit to the Baby Jesus we celebrate on epiphany.
I know this Christmas will not be the same, but I am convinced that we can still celebrate the mystery of the birth of Jesus in meaningful and moving ways. We, the staff at The Basilica of Saint Mary are committed do to our part to make it so.
May the Christ Child bring you many blessings, even and especially during these extra-ordinary times. And may you discover Emmanuel, God-with-us in the most unexpected places.
In 1925 Pope Pius XI (1922-1939) established the feast of Christ the King in response to growing nationalism and secularism in Europe after WWI. With this new feast, Pope Pius XI desired to return Catholics to Christ and to unite all people in Christ, the supreme ruler whose reign knows neither borders nor boundaries.
Originally celebrated on the last Sunday of October, Pope Paul VI moved this feast to the last Sunday of the Liturgical Year and raised it to the level of a Solemnity. In addition to its celebratory character, the placement on this Solemnity at the end of the liturgical year also gives it an apocalyptic and sobering character.
The readings for the day speak about God’s mercy but also of God’s justice. The first reading from Ezekiel presents God as the Good Shepherd who cares for his sheep but who also judges between the rams and the goats. Matthew 25 offers a vision of the end of times when Christ, the Judge, will separate those who saw him hungry and fed him, thirsty and clothed him, a stranger and welcomed him, naked and clothed him, in prison and visited him from those who did not.
The notion of Jesus as King is not new. This is as old as Christianity itself and as profound as the mystery of our faith. Throughout Scripture many royal titles are given to Jesus. First and most frequent is the title of Christ or Anointed One, the Savior of Israel. Second, is the title Kyrios or Lord which came to be interpreted as Jesus being the Lord of the Universe. Third is that of King as e.g. in St. Paul’s First Letter to Timothy where Jesus is referred to as “the blessed and only Potentate, the King of Kings and the Lord of Lords” (1 Tim. 6:15).
When we hear these titles we are quick to impose our earthly understanding onto them and to be sure, that is where they originated. However, Jesus is in no way like earthly kings or earthly rulers. When questioned by Pilate Jesus responds that his “kingdom is not of this earth”. Surely, had he been an earthly king, his armies would have defended him and prevented his arrest. Rather, Jesus tells Peter to put down his sword so he may be arrested to fulfill the prophecies.
We hail Jesus as the Anointed One not because he commands mighty armies, wields earthly powers, or displays great wealth. Rather, because he is the Good Shepherd and Suffering Servant who eats and drinks with sinners; who feeds the hungry; who heels the sick; who brings the dead back to life; and who accepted suffering and death so we might live. In sum, we profess him as anointed because he is the perfect image and embodiment of God’s boundless love and endless mercy.
On the Solemnity of Christ the King we honor Christ as the Ruler of the Universe and as the Savior of the World. As King he will judge us at the end of time and he will separate the goats from the sheep. As Savior he will do this with justice and love. Thankfully, as our Savior he has also given us a roadmap to ensure that we end up with the sheep by recognizing and serving Christ in everyone, especially in those who are most in need.
In these times of rising nationalism and rampant secularism worldwide, let us celebrate the Solemnity of Christ the King with great fervor and let us meditate on the true Ruler of the Universe whose reign knows neither borders nor boundaries and whose desire is for all us to be one in Him.
We have a beautiful stained glass window of Christ the King in our sacristy. It was created by Gaytee Glass Studios in 1928, just three years after the proclamation of the Solemnity of Christ the King.
In this window we see Christ seated on a royal throne. He is wearing the regalia typical for an earthly king: he has a crown on his head, a scepter in his right hand and the Globus Cruciger or the orb crowned with a cross in his left hand.
The globe with the cross is of particular interest. The image of a ruler holding an orb suggests that the ruler holds the world in his hand. Christian rulers had a cross added to the orb indicating that they were governing the world for God. Placing the globus cruciger in Christ’s hands affirms that Christ is the Ruler of the Universe but also the Salvator Mundi or Savior of the World.
This Sunday’s Gospel reminds us of the two most important commandments which summarize Jesus’ teachings: love God with all your heart, soul and mind, and love your neighbor like yourself.
Most of us embrace this, at least to a point. The important question is, who do we believe to be our neighbor? Sure, it is easy to love those we interact with on a daily basis and those we are comfortable with. It is, however, clear that Jesus does not want us to stop there, neither does the Church.
Today’s first reading from the Book of Exodus clarifies who our neighbor is. Our neighbor is the foreigner, the widow, the orphan, the poor person. This reading also makes it quite clear how God feels about failure to do so. God’s punishment for those who oppress a stranger, wrong a widow or orphan, or extort a poor neighbor is quite simple: “I will kill you with the sword.” Even if we do not take this literally, the message is clear: this kind of behavior is unacceptable to God.
The biggest temptation and greatest danger to Christianity is the ease with which we water down its meaning and white-wash its message. History clearly teaches how this has led to the abuse and high jacking of Christianity by outside interests. History also confirms how Christians at times have been manipulated to support ideologies that are paradoxical to Christianity.
A very poignant example is the Holocaust. The holocaust is the antithesis of the first and second commandment. The Holocaust was able to happen because people were made to believe that Jews, Roma, people with disabilities, and homosexuals are not our neighbor. This very thought still supports the discrimination of these and many other people, even today.
Another horrific example is the justification and support of slavery by Christians which led to unconscionable atrocities in this and many other countries. The erroneous and evil thought that allowed slavery to exist is still reverberating in the deeply rooted sin of racism that rears it ugly head over and over again in our society and in our institutions.
If we are indeed followers of Christ we are to love ALL people as our neighbors and we are to love them as ourselves. That is exactly what Christ asks us to do.
Our mission as Christians is to protect and support unborn children, but also those children who have been born. Our mission is to make sure all children have access to education. Our mission is to make sure everyone has housing, clothing, food. Our mission is to eradicate all discrimination and to work for justice and equality for all regardless of race, gender, creed or way of life. Our mission is to welcome the stranger rather than to put them in cages or to build walls to keep them out. Our mission is to provide healthcare for everyone especially those suffering due to COVID 19 during this current pandemic. Our mission is to make sure that our planet is safe from human exploitation and destruction and is preserved for future generations. Our mission is to end and prevent wars. Our mission is to abolish the death penalty.
In sum, our mission as Christians is to love our neighbor; every neighbor; all neighbors, without exception, no matter how different they are from us, for it is what God commands us to do, no more, no less. That is true Christianity.