Showing posts with label Ash Wednesday. Show all posts
Showing posts with label Ash Wednesday. Show all posts

22 February 2023

Homily for Ash Wednesday: From the ashes a fire shall be woken

Ash Wednesday

Dear brothers and sisters,

The ashes which will soon be placed upon our heads are meant to help us “acknowledge we are but ashes and shall return to dust.”[1] To say that we are ashes is to acknowledge that we were once set afire; it is to acknowledge that the flame that once enlivened us has grown cold.

On the day of our baptisms, you and I were enlightened by Christ and our godparents received out baptismal candle. They, whose task it is to guide us in the Christian life, were told, “this light is entrusted to you to be kept burning brightly.”[2] If we are honest with ourselves, we have to acknowledge that we all too often have allowed the light of faith to grow dim. Some have even allowed it to be extinguished. But we are not without hope, because “from the ashes a fire shall be woken;” a dying fire can yet be fanned into flame (cf. II Timothy 1:6).[3]


Saint Augustine once prayed, “O love, you ever burn and are never extinguished. O charity, my God, set me on fire.”[4] He wanted to be set afire with the love of God because he knew that Jesus said, “I have come to set the earth on fire, and how I wish it were already blazing” (Luke 12:49)!

The ashes that will soon be placed upon our heads are a call for us to not let the fire of faith and the fire of love be completely snuffed out within this; throughout this season of Lent, it is our task to stoke the ashes so that the spiritual flame may again arise within us.

This holy fire can be stirred up within us with the pokers of prayer, fasting, and almsgiving. As we take up these Lenten disciplines, we cannot neglect the reading of the Sacred Scriptures, for as Pope Francis has said: “The Gospel is just like fire: while it warms us with God’s love, it wants to burn our selfishness, to enlighten the dark sides of life, to consume the false idols that enslave us.”[5]

In these holy days, let us pray that through our devoted and humble reception of these blessed ashes the holy fire may be woken within us until we are engulfed with the fire of the love of God. Amen.


[1] Blessing and Distribution of Ashes, Roman Missal.

[2] Order of Baptism for One Child, 100.

[3] J.R.R. Tolkien, The Lord of the Rings, Book 1, Chapter 10 (Boston: Houghton Mifflin Harcourt, 2021), 171.

[4] Saint Augustine, Confessions, IX.40.

[5] Pope Francis, Angelus Address, 14 August 2022.

17 February 2021

Homily - Ash Wednesday - 17 February 2021

Ash Wednesday

Dear brothers and sisters,

Each year on this day as we enter into the penitential season of Lent, we hear Jesus say to us, “When you fast, do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting…” (Matthew 6:16). Then, just a few moments later, we usually receive ashes directly on our foreheads in the sign of the cross. This custom has always struck me as directly contradictory to the command of the Savior that we “not appear to others to be fasting” (Matthew 6:18).

We have all heard homilies attempting to reconcile our practice with Jesus’ words, but all of these attempts have failed. The main reason given for our practice is so that we might be a sign of contradiction to the world by bearing the ashes on our foreheads, and this is true as far as it goes, but it still stands in stark contrast to Jesus’ words.

The use of ashes on Ash Wednesday began in Germany “in the tenth century; it spread to Italy and finally to Rome in the twelfth century. It was only in the thirteenth century that the papal liturgy used ashes with the pope himself submitting to the rite.”[1] The use of ashes as a sign of repentance from sin goes back, of course, much further than 1,100 years ago. It is a common practice we find throughout the Old Testament. For example, in the First Book of Maccabees we read, “That day they fasted and wore sackcloth; they sprinkled ashes on their heads and tore their garments” (I Maccabees 3:47). This year we have the opportunity to imitate those who went before us so very long ago.

We are accustomed to the priest blessing the ashes and they saying to each individual one of two admonitions – either, “Repent, and believe in the Gospel,” or “Remember that you are dust, and to dust you shall return” - before tracing the ashes upon our foreheads in the sign of the Cross. This year, however, will be different. The Holy See, in response to the conditions of the coronavirus pandemic, has directed that the priest is to say one of the admonitions to everyone at the same time and then to impose ashes not on the forehead, but on top of the head without saying anything.[2]

As you come forward to receive ashes, I would ask that you bow your head as a sign of repentance. This will also help me be reach the top of the heads of some of you who are taller than me.

This will look and feel differently for you and for me, but we can use this change to our usual practice to better focus on what Lent is all about: an interior change of heart through an acknowledgement of our sins and repentance from them so that the Lord may give us back the joy of salvation (cf. Psalm 51:14). Amen.



[1] Days of the Lord: The Liturgical Year, Vol. 2: Lent (Collegeville, Minnesota: The Liturgical Press, 1993), 13.

[2] Cf. Congregation for Divine Worship and the Discipline of the Sacraments, “Note on Ash Wednesday Distribution of Ashes in Time of Pandemic,” 12 January 2021.

16 February 2018

Homily - 14 February 2018 - Ash Wednesday

Ash Wednesday

Dear brothers and sisters,

Much like Saint Valentine’s Day, we might say Ash Wednesday is a day about love. It might seem strange to say so, given that February 14th has largely become associated with romantic notions of love, and that on Ash Wednesday Mother Church calls us to “take up battle with spiritual evils.”[1] Today, then, is an opportunity for us to consider the nature of love. Saint Paul exhorts us, saying, “we appeal to you not to receive the grace of God in vain” (II Corinthians 6:1). There is much to unpack in these few words, much that concerns love.

If we are to heed the Apostle’s warning, we must first know what he means by grace. The Catechism of the Catholic Church teaches us that “grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and eternal life.”[2] To put it perhaps more simply,

God’s grace denotes his gift of love, the love made known most dramatically in the sending of his Son (cf. John 3:16) and in the gift of the Spirit in our hearts (cf. Romans 5:5). Grace thus signifies that God holds nothing back in reaching out to us in love.[3]

Yet despite this gift of grace we all too often fail to reach out in love to God.

Saint Valentine, a priest in the city of Rome, realized the tremendous gift we received in Christ and he devoted his life to helping others realize the same; he sought to help them live in grace. When Roman soldiers were forbidden to enter into marriage, me married them anyway, because he wanted to be sure husbands and wives received the grace to keep the promises of their marriages and so reflect God’s love for the Church. When he refused to stop witnessing the marriages of soldiers, he was beheaded. So it is that the color of Saint Valentine’s Day is red; it calls to mind the blood of this martyr, blood shed in and for love of God and neighbor. Valentine heard Saint Paul’s admonition and did not receive the grace of God in vain; he allowed this grace to bear fruit in his life and be caught up in the life of God.

Saint Augustine of Hippo at first resisted God’s gift of grace and so received it in vain, yet one day he yielded. His interior longing for God prevailed and he exposed his heart to grace saying that famously moving prayer: “You stir man to take pleasure in praising you, because you have made us for yourself, and our heart is restless until it rests in you.”[4]

Each of us received this grace of God’s love, we received a share in the divine life, in the waters of Baptism, but it is a grace to which we must respond again and again if we do not wish to lose it; it is a love we sometimes resist. This is why the Lord says to us through his prophet Joel, “return to me with your whole heart, with fasting, and weeping, and mourning; rend your hearts, not your garments, and return to the LORD, your God” (Joel 2:12-13).

By giving his life for the sake of others, Saint Valentine imitated the Lord Jesus and so we see the life of Christ reflected in this martyr. By devoting his life to his portion of the Lord’s flock, Saint Augustine imitated the Lord and so we see the life of Christ reflected in his teachings. In a similar way, husbands and wives are to live for each other, not for themselves, and so imitate the selfless love of Christ. “What does it mean,” then, “to receive the grace of God in vain except to be unwilling to perform good works with the help of his grace?”[5] Indeed, we see that “Paul’s exhortation not to receive God’s grace in vain is an appeal to deeper conversion, that is, to avoid becoming partners with evil and to continue to purify [ourselves] in mind and body.”[6] This is what today is all about.

We have come before the Lord because we know we have not always kept ourselves pure in mind and body. We have received the grace of God in vain. We have failed to love both God and neighbor and we have not always allowed the Lord to reflect his love through us. We have heard the Lord’s call to “proclaim a fast” and to “call an assembly,” and so we cry out to him, “Be merciful, O Lord, for we have sinned” (Joel 2:15; cf. Psalm 51:3).

The ancient symbol of Saint Augustine is a heart on fire and pierced with arrows. The heart symbolizes his restless longing for God; the fire his burning love for God and neighbor; and the arrows the many times he was pierced by God’s grace, pierced by God’s love. The restlessness of his heart and his encounters with God’s grace taught Saint Augustine, as he said, that “nothing cleanses the heart but the undivided and single-minded striving after eternal life…”[7]

In these coming days of Lent, let each of us follow his example and strive after eternal life with undivided hearts. With Saint Augustine, let us not shield our hearts from the Lord, but let us instead hold them up to him. Let us expose our hearts to be pierced by his grace and set afire with the love of God and neighbor. If we do, the Father will reward us and give us back the joy of salvation, the joy of love (Matthew 6:4; Psalm 51:14). Amen.



[1] Collect of the Mass for Ash Wednesday.
[2] Catechism of the Catholic Church, 1996.
[3] Thomas D. Stegman, Catholic Commentary of Sacred Scripture: Second Corinthians (Grand Rapids, Michigan: Baker Academic, 2009), 191.
[4] Saint Augustine of Hippo, Confessions, 1.1. Henry Chadwick, trans., Oxford World’s Classics: Confessions: A New Translation by Henry Chadwick (Oxford: Oxford University Press, 1991), 3.
[5] Caesarius of Arles, Sermon 126.5. In Thomas C. Oden, et al, eds., 251.
[6] Thomas D. Stegman, Catholic Commentary of Sacred Scripture: Second Corinthians, 148.
[7] Saint Augustine of Hippo, Sermon on the Mount, 2.3.11. In Thomas C. Oden, et al, eds., 128.

19 February 2015

What's wrong with the #ashtag?

Though I belong to a small - and perhaps decreasing - minority, I have not kept my thoughts regarding selfies secret (see posts here, here, and here), thoughts which have been all but confirmed by science.

You can imagine, then, my great wonder at the United States Conference of Catholic Bishops would support something so inane and self-referential as the #ashtag, for the second year in a row, even going so far as to reward it:
It seems to me the epitome of encouraging narcissism and contradicting the spirit of the Gospel proclaimed just before the imposition of ashes wherein the Lord Jesus says, "Take care not to perform righteous deeds in order that people may see them" (Matthew 6:1). The very purpose of the #ashtag is to be seen!

Still, as I pondered this contradiction before Ash Wednesday and throughout the day yesterday, I could not quite come up with the words to describe my concerns, but I am happy to see that David Henson, who blogs on Patheos at Edges of Faith, found them:
These churches, leaders or organizations aren’t encouraging people to receive ashes as part of the liturgy, as a way to enter into Lent, or as a way to ponder our mortality or the sobering reminder that we are dust and will return to dust.

Rather, they are implicitly encouraging people to come to church in order to post of selfie. It fetishizes ashes. It centers the purpose of ashes in the public consumption of photos and social media rather than in reminding us of our mortality. The systemic push within the church for Ash Wedneday selfies is an exercise in whistling past graveyards. That’s the unfortunate context of the call to “get your #Ashtag.”
Henson rightly concludes that "the Church is in danger of stripping its rituals of their solemnity and meaning for the fleeting, ephemeral popularity of a social media event" [more].
 
Henson and I and a few others are certainly in the minority, but those who resist the ego-centric secular culture frequently are.

13 February 2013

Homily - 13 February 2013 - Ash Wednesday

Dear brothers and sisters,

As we enter today into this season of penitence, we cry out with King David, “Be merciful, O God, for we have sinned” (Psalm 51:3).  Hearing the Apostle’s plea to “be reconciled to God,” we come with bowed heads and implore the Lord to spare us (II Corinthians 5:20; cf. Joel 2:17).

We know that the mercies of the Lord are greater than any of our sins.  Why is it, then, that we place such an emphasis on our sins today and throughout the season of Lent?

Saint Augustine teaches us that “sin is not a desire for evil, but a forsaking of good” (On True Religion, 14.27).  In forsaking what is good, we forsake the Good, we forsake God.

Reflecting on the consequences of sin, Saint Bonaventure teaches us: 
 
Because all sin implies movement away from the changeless Good and toward a perishable good; and movement away from the changeless Good means forsaking supreme power, truth, and goodness; and movement toward a perishable good means loving that good excessively: therefore, by losing original justice, man incurred weakness, ignorance, malice, and concupiscence. 

Again, by forsaking the changeless Good in favor of a perishable good, man becomes unworthy of both.  Hence, by losing original justice, man in his earthly life loses peace of the body, and is made to suffer in many ways from decay and death; and at the end of his life is deprived of the vision of eternal light, losing the beatific glory in both his body and his soul (Breviloquium, III.5.4-5). 

An example will help to illustrate with the Seraphic Doctor means by this.

One warm summer day, I was returning home from a visit with a few friends.  I stopped at a gas station and, after filling up, went inside the store to pay.  As soon as I walked through the door, the cashier said to me, “Will you watch the store?  I need to use the restroom?”  I was a bit surprised, but I agreed.


As waited for her to return, my eyes caught sight of a Snickers ice cream bar, one of the greatest delectables known to man.  A thought occurred to me: I could take that bar and nobody would ever know about it.  I justified the thought in three ways: 1). I was doing her a favor and it is good to be rewarded; 2). It was a hot day and the ice cream would cool me down a bit; and, 3). I was hungry, and we all know that “Snickers really satisfies.”
 
If you haven't had one, you should.  But not today; it's a day of fast.
Certainly it is good to be rewarded for kind acts; it is good to be cooled on a hot day; and it is good to have our hunger satisfied, but it is never good to obtain these lesser goods by committing a sin.  I was tempted to obtain three lesser goods by forsaking that which is fully good, the moral law.  For the record, not only did I not take the ice cream bar, but I also did not buy one as a small penance.)

In this Year of Faith, Pope Benedict XVI has called us to “an authentic and renewed conversion to the Lord” (Porta Fidei, 6).  If we are to return to the Lord with our whole hearts, it is good for us to remember that we are dust and that to dust we shall one day return (cf. Joel 2:2).

Because of our sin we are indeed unworthy of the Lord, but in his great love for us he does not wish us to remain so.  Whoever comes before the Lord freely confessing his sins with a desire to make amends for them will be forgiven and, by God’s grace, be made worthy of him.

Let us, then, seek to examine our consciences honestly and by the light of the Holy Spirit.  We know that, as Saint Bonaventure says, “sin consists in either omitting what divine law prescribes, or committing what it forbids” (Breviloquium, III.8.2).  The Lord Jesus has told us that the heart of the law is love.  “This is my commandment,” he says, “love one another as I love you” (John 15:12).  We must ask the Holy Spirit to help us see the many ways we have failed to love both God and neighbor, the times we have forsaken that which is truly good.

Let us ask the Lord to make us worthy of himself by renewing within us a desire for God.  Today, ever more intently, we beg the Lord: “Give me back the joy of your salvation, and a willing spirit sustain in me” (Psalm 51:14).  Amen.

22 February 2012

Homily - Ash Wednesday

Ash Wednesday (2012)

Dear brothers and sisters,

How many times each day do we make the sign of the Cross?  We make it as we enter a church and sign ourselves with holy water. We make it at the beginning and the conclusion of the holy Mass and at other liturgies. We make it when we pray privately and before we before and after we eat. Why?

We do so because, as Saint Peter Damian teaches us, “it seems clear that the power of this sign will abolish all demonic claims upon human beings and the various items we need to use.”[1]

On the day of our Baptism, on the day we were incorporated into Christ Jesus and given a share in his life, the priest or deacon traced the Cross of our salvation on our foreheads and said, “I claim you for Christ our Savior by the sign of his Cross.” The sign of the Cross is a visible and physical reminder to us of the words of the Apostle: “Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you have been purchased at a price” (I Corinthians 6:19-20).

The price of our redemption is the blood of Christ shed out of love for us upon the wood of the Cross.  Today, as we prepare to enter with fervent devotion into the holy and penitential season of Lent, this Cross is traced with ashes on our foreheads to remind us that we are indeed not our own.  The cross of ashes serves also to remind us of our own mortality, to remind us of our sins, and to express externally our internal sorrow.

Consequently, the ashes also remind us of the mercy of God who is gracious and merciful, “slow to anger, rich in kindness, and relenting in punishment” and who calls out to us, “return to me with your whole heart, with fasting, and weeping, and mourning” (Joel 2:13, 12).

In these coming forty days we will seek to enter more fully into the Cross of our Lord, to take it up each day and to follow him who died for us.  This is a daunting and difficult task, to lay down our own will, to conform our lives to his and to reflect his love in everything we say and do.  As we contemplate the Cross, let us not shy away from it but seek to embrace it, because it “terrifies the devil, putting him to flight, that it may then invite the angels to approach us.”[2]  Let us take up this great insignia and strive to faithfully follow the one who bore it first for us.  Amen.


[1] Saint Peter Damian, The Exaltation of the Holy Cross, 12.  In Christian Eloquence: Contemporary Doctrinal Preaching.  C. Colt Anderson.  (Chicago: Hillenbrand Books, 2005), 115-116.
[2] Saint Peter Damian, The Exaltation of the Holy Cross, 8.  In Christian Eloquence, 115-116. 

09 March 2011

Homily - 9 March 2011

Ash Wednesday

Dear brothers and sisters,

Today the Lord pleads with us, his people, to “return to me with your whole heart” (Joel 2:12). In this cry from the Lord’s own heart we hear the truth of the Wisdom of Solomon: “Lord, you are merciful to all, and hate nothing that you have created. You overlook the sins of men to bring them to repentance” (Wisdom 11:24-25).

The Lord continuously calls out to us, “Return to me with your whole heart!” and we often deafen ourselves to his cry of love or simply walk away, preferring our own self-love to his love for us.

These days of purification, which we enter into today, are “a most valuable and important liturgical time” for they call us “to recognize our weakness and to accept, through a sincere inventory of our life, the renewing Grace of the Sacrament of Penance, and [to] walk resolutely towards Christ,” that we might truly return to him with our whole hearts (Pope Benedict XVI, Message for Lent 2011).

The ashes that will soon be placed on our heads are a sign of our desire to return to the Lord as we humbly beg him, “Be merciful, O Lord, for we have sinned” (cf. Psalm 51:3).

The ashes call to mind our mortality and remind us that we have only so much time to return to him. They also remind us that every Christian must “live their Baptism as an act that shapes their entire existence” (Ibid.) Through the Lenten disciplines of self denial we ask the Lord to rekindle this great gift within us so that we might not “receive the grace of God in vain” (II Corinthians 6:1).

Through the season of Lent, Holy Mother Church longs to teach us to “how to live the love of Christ in an ever more radical way” by call us to a deepening of prayer, fasting and almsgiving. Through prayer – especially through the reading of the Word of God – “we nourish the itinerary of faith initiated on the day of our Baptism;” fasting teaches us “to overcome selfishness in order to live in the logic of gift and love;” and almsgiving “is a reminder of God’s primacy and turns our attention toward others, so that we may rediscover how good our Father is, and receive his mercy” (Ibid.).

Let us, then, ask our heavenly Father to give us, through these sacred days, a genuine awareness of our sins, an authentic sorrow for them and the grace of an ever deepening conversion. May he be merciful toward us, forgive our sins and keep us faithful to the Baptism we have received. Amen.

25 February 2009

Lent Central 2010

Here again this year is "Lent Central," filled with links to excellent resources for the season. I've also placed a link for it on the sidebar to the right. Throughout the season I will continue to update it.

Pope Benedict XVI's Ash Wednesday Audiences:

Pope Benedict XVI's Ash Wednesday Homilies:

Pope Benedict XVI's Messages for Lent:

Pope Benedict XVI's Lenten Homilies:

Pope Benedict XVI's Lenten Addresses for the Angelus:

Pope Benedict XVI's Holy Week Homilies

My Ash Wednesday Homilies:

Lenten Q & A:

My Lenten Homilies:

My Holy Week Homilies:

Various Lenten Resources: