Religion

Question: Not long ago, my sister and I lost a mutual friend, and there wasn’t any funeral held. My sister reassured me not to worry, stating that Buddha is a god as well, so our friend is in the paradise where Buddhists reside with their god. I find it hard to grasp how a Catholic can believe in multiple gods and various heavens.
— Name, location withheld
Answer: Your sister’s reasoning contradicts the fundamental ontological argument and the Christian belief that God is the ultimate being “than which none greater can be conceived.” Although this concept originates from Greek philosophy, it is central to Christian philosophy and theology as well. Since God holds the highest position, and no being can even be imagined that matches his greatness, it follows that there exists only one God. Thus, the idea that Buddha is “also a god” undermines the definition of the term “God” as understood by the Church. There cannot be anyone akin to him or equal to him. He is unparalleled, incomparable, unmatched. There cannot be two “gods” who are both dominant; one or the other competitor is supreme, and the remaining one is inferior and thus not “God.” Therefore, your inquiry is justified.

I don’t mean to be overly critical here, but would the kind Samaritan have taken all those actions if the person who was mugged had genuinely been someone from his neighborhood?

Not just a person or individual in the vicinity or even within the same area, but — oh, darling! — one who resided immediately adjacent? For example:

— The individual who does not (repeat, does not) cut his grass until it reaches a minimum of (repeat, a minimum of) 18 inches tall.

— The individual who relaxes on her porch, consuming, consuming, consuming cigarette after cigarette, with the smoke drifting over a communal fence into your garden.

Your yard.

Your lungs.

Resembling a form of 21st-century mustard gas.

You’ve addressed the matter with your neighbor in a courteous manner.

Her reply? “I realize I ought to stop. And I will. Eventually.”

Uh huh, just like the planet has been orbiting the sun … for some time.

Nevertheless, your spouse has communicated with hers. What was his response?

“Oh indeed, she is quite fond of her cigarettes. I mentioned to her that she needed to take that outside.”

Didja now?

— Then there are the individuals. A “dual pleasure.”

Late night booming sounds. Early morning roaring cars. (One on the left side of your home, the other on the right.) It goes without saying, any efforts you make to grab even a bit of rest as the night fades away are exasperatingly pointless.

— Naturally, any compilation like this would be lacking if it didn’t mention the neighbors’ free-roaming dogs suffering from, um, digestive problems. Additionally, there are those cats that persistently mistake your rose garden for their personal litter box.

J.R.R. Tolkien is most renowned for his tales of Hobbits, elves, and enchanted rings situated within his created realm of Middle-earth. Upon initial observation, a new reader will see this realm as one rich with uplifting themes of bravery, camaraderie, and illumination battling against shadow. However, as one starts to explore further, readers will uncover a mythology — a Legendarium, as he termed it — intricately crafted by the profoundly Catholic beliefs of a faithful man.
Numerous readers might be taken aback to discover that Tolkien himself was a committed Catholic. While he stated that “The Lord of the Rings” was essentially Catholic, Tolkien observed that nearly all mentions of religion were intentionally excluded or eliminated, with the spiritual themes instead infused into the story’s symbolism. Tolkien’s creations are not allegorical, allowing them to exist independently as impactful literary achievements; the themes of “The Lord of the Rings” are universal, resonating with any reader’s heart regardless of their beliefs. Nonetheless, when examined from a Catholic viewpoint, “The Lord of the Rings” begins to acquire a new level of significance, which both touches the heart and uplifts the spirit.
Eucatastrophe
In his piece “On Fairy-Stories,” Tolkien introduced the concept of “eucatastrophe” — the positive catastrophe — an abrupt shift in events that results in an unforeseen joyous conclusion in a narrative. Eucatastrophe evokes a “Christian” happiness that touches the soul; grief is not ignored or discarded but instead is enveloped in joy, the two intertwining as one. Central to Tolkien’s interpretation of eucatastrophe is the life, death, and resurrection of Christ. “The Birth of Christ is the eucatastrophe of Man’s history,” he states. “The Resurrection is the eucatastrophe of the Incarnation’s narrative.”

Picture Jesus Christ arriving at your door, requesting to spend nearly two days with you. How would you receive him? What discussions might unfold around your kitchen table? What changes could take place as you built a bond of friendship and relaxed together in the living area? What remarkable grace could you experience?
Take that spiritual experience and rejuvenation, and scale it by the number of individuals in your parish. Elderly and young, single individuals and families, laity and clergy alike, all encountering the Lord’s love through His physical, palpable presence — it’s a beautiful vision, and more than just a vision. In the words of Pope St. John Paul II in his encyclical Ecclesia de Eucharistia“The Eucharist is an invaluable gift: by not only observing it but also by praying in its presence outside of Mass, we are given the opportunity to connect with the source of grace itself. A Christian community eager to reflect on the visage of Christ … cannot overlook the need to foster this dimension of Eucharistic devotion, which extends and enhances the benefits of our participation in the body and blood of the Lord” (No. 25).
How can we “cultivate this facet of Eucharistic worship” within our parishes, encouraging each member to “connect with the very source of grace”? An easily accessible approach is the time-honored practice referred to as 40 Hours. It’s a simple ritual: display the Blessed Sacrament publicly in the parish church for 40 hours, during which parishioners take turns keeping vigil so that Jesus is never unattended. Generally, the devotion commences and concludes with Masses, and may also incorporate the Liturgy of the Hours, a procession, or a series of homilies. Numerous parishes pair 40 Hours with a parish mission, uniting the community for prayer and preaching.

Question: How do you get rid of Palms (from Palm Sunday) what if there isn’t a location available to either dig a hole for burning or burying them? I value your assistance.

Prayer Spirituality How partaking in the Eucharist daily changed my life Adobe Stock The sacred Eucharist has been essential to my journey as a priest. My mother was a committed daily communicant, which meant I was naturally inclined to the blessings of this sacrament during my elementary and high school years. When I attended Gonzaga…

Just as a well-lived Catholic existence is distinctive and distinguished, the same holds true for a Catholic passing.

Kendra Tierney Norton has experienced this firsthand.

In 2022, following almost 21 years of matrimony, Norton’s spouse, Jim Tierney, succumbed to cancer. Norton and Tierney were parents to 10 children, with the youngest just 2 years old at the time of Tierney’s passing.

Courtesy photos

Having recently tied the knot again, Norton serves as the founder and CEO of Catholic All YearShe characterized this apostolate as “focused on assisting parents in incorporating Catholic traditions within their households.”

Norton discussed with Our Sunday Visitor regarding Tierney’s demise, along with the Catholic faith and customs that aided her family, both in Tierney’s last moments and throughout their mourning.

Keeping vigil

Norton attributes her capacity to select an alternative route from “our present Western culture” to the “grace of God,” which “leans towards attempting to maintain death “intimate and enduring private.”

“That was … a genuine moment of grace for me … a prompt from the Holy Spirit,” remarked Norton.

Question: St. Joseph he couldn’t have been that aged at the time of Christ’s crucifixion. He was 20-25 when he wed Mary. What was St. Joseph’s whereabouts during Christ’s crucifixion? At what age did St. Joseph pass away?
— Joseph Ricciardi, via email
Answer: It is unclear if Joseph wedded the Blessed Mother during his youth. Although typically men married around the age of 16 during that period, there exists a tradition suggesting that Joseph was older and a widower when he accepted Mary as his spouse. An old text from the second century known as the Protoevangelium of James, while not part of Scripture, provides us with some background on Mary’s formative years that circulated within the early Church, either as folklore or narratives. It notes that she was involved with the Temple from the age of 3 until she turned 12. The text states that certain selected young girls participated in this, tending to the sacred linens and other requirements of the Temple. When she reached 12, the high priest received a divine vision indicating that Mary should marry and be entrusted to an elder widower whom God would designate. The high priest assembled several widowers from that region, and from one of them, Joseph, a dove emerged as a sign. Joseph is depicted as an “old man” with children. If this account is true, although not all scholars agree, it provides insight into Joseph’s early passing and the reference to Jesus’ siblings. They are either Jesus’ cousins or Mary’s stepchildren from Joseph.

Question: I came across an advertisement recently that stated: “Gather the family for 15 minutes and pray the Rosary.” It appears that the Rosary is often in a struggle against the ticking clock. What are your thoughts on the duration necessary to respectfully pray the Rosary? Is it permissible to say a couple of decades in the morning and complete the remaining ones later that evening if time is constrained? If Mother Angelica (along with her sisters at EWTN) represents the ideal for praying the Rosary with reverence, then the time needed would be 25 minutes.
— Name, location withheld
Answer: When someone mentions “15 minutes,” it is not necessarily intended to be precise. The phrase is commonly used to indicate a duration shorter than half an hour, typically ranging from 15 to 20 minutes. The speed at which the Rosary can be prayed varies. Individual recitations can be faster; group recitations may take a little more time. For my personal practice of praying the Rosary, it typically takes around 20 minutes. A communal Rosary at the parish generally lasts about 22 to 25 minutes.

Question: I’ve been exploring accounts of apparitions where Our Lady disclosed to the children in Fátima and to Sister Mariana in Quito, Ecuador, that certain souls remain in purgatory indefinitely, with some bishops and religious enduring for 80 to 100 years! Wouldn’t these religious individuals have been aware of plenary indulgences? It saddens me to contemplate how long I might end up in purgatory — if God permits me to get there!
— E. Rossman, via email
Answer: Regarding purgatory, the Catechism of the Catholic Church declares: “All who pass away in God’s grace and friendship, yet still inadequately purified, are assured of their eternal salvation; however, they experience purification after death to attain the holiness required to enter into the joy of heaven. The Church refers to this ultimate purification of the elect as Purgatory, which is completely distinct from the punishment of the damned” (Nos. 1030-31)

Question: What is the perspective of the Catholic Church regarding nondenominational congregations that have surged in recent years?
— Bob Kusek, Eastpointe, Michigan
Answer: The Church views these communities similarly to how it perceives other non-Catholic yet Christian groups. They represent a fracture to the oneness that ought to exist and for which Christ fervently prayed. Nevertheless, they possess positive attributes that merit respect and could potentially serve as a pathway to future unity.
Regarding them serving as a hurt to unity, we ought to remember that Christ’s longing for oneness among his disciples was articulated on the evening prior to his death: “I pray not only for these, but also for those who will come to believe in me through their message, so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, so that the world may believe that you sent me.”

Question: What is the process for a priest to become an exorcist? Can he put himself forward for the role, or is the decision made exclusively by his bishop?
— Name withheld, Cupertino, California
Answer: The Rite of Exorcism declares, “The service of driving out those who are possessed is granted through specific and explicit authorization from the local Ordinary” (De Exorcismis et Supplicationibus Quibusdam, No. 13).
If a priest is designated as an exorcist, the decision should originate from the bishop, and the priest should embrace it with profound humility and discretion. It is unhealthy and potentially perilous for any priest to actively pursue this role, as it often reflects arrogance. This makes him a prime target for demonic assaults and significantly diminishes his effectiveness. A general hesitance and thoughtful discernment by the priest in collaboration with his spiritual advisor and authorities is a more appropriate stance before consenting to the ministry, should the bishop extend an invitation. The Rite of Exorcism further specifies particular attributes to be sought in a priest before requesting him to take on this role: “Such permission [to be an exorcist] ought to be granted only to a priest endowed with piety, knowledge, prudence and integrity of life, who has been specifically prepared for this office. A priest to whom the office of exorcist has been committed, either stably or for a particular occasion, is to carry out this work of charity with confidence and humility under the direction of the diocesan bishop.”De Exorcismis et Supplicationibus Quibusdam, No. 13).

Question: My family and I are currently engaging with the “Bible in a Year” podcast. As we listened to the readings from Exodus and Leviticus, there were numerous mentions of Jewish feast days, with the Lord providing detailed instructions on how these feasts should be observed. In several instances, the Lord conveyed similar phrases: “You shall keep this day throughout your generations as a statute forever” (Ex 12:17). I understand that Jesus introduced the New Covenant, which replaced the Old Covenant, yet the words of God appear clear. Did God not intend what he expressed in this passage?
— Name, location withheld
Answer: It would be inaccurate to claim that we, as Christians, completely disregard the significant Jewish festivals. These celebrations foreshadowed Christ and are brought to completion in him. The most evident illustration of this is the Passover. Christ Jesus is our Passover (or paschal) lamb, and each Easter we earnestly commemorate that Christ our Passover lamb has been offered up, once and for all. We are rescued from death and embark on our Exodus from the bondage of sin to the glorious liberation of God’s children. Thus, we do more than commemorate Passover; in Christ, we bring it to fruition — that is, we engage fully with everything that the Passover symbolized. In a certain way, we observe it every Sunday, which serves as a mini-Pasch (or Easter).

Question: It appears, based on the Nativity narratives in the Bible, that Joseph and Mary were required to travel to Bethlehem just prior to Jesus’s birth. This trip would cover a distance of approximately 70 miles. How could Mary undertake this journey while nine months pregnant? I often see illustrations of her riding on a donkey. Is that how it happened? It all feels quite harsh.
— Martin Collins, via email
We can merely conjecture about this as the Scriptures provide no details. Although tradition portrays Mary riding a donkey, this is merely an artistic representation. There are questions regarding whether St. Joseph had the means to transport a prized livestock on such an extensive journey. Additionally, there is curiosity about whether a woman in late pregnancy would find comfort sitting on such an animal. Another option is that Joseph might have had some kind of cart in which the Blessed Mother could be seated.
However, we should not entirely dismiss the chance that she merely walked the 70 miles. The inhabitants of the ancient Holy Land were resilient individuals. The terrain of Galilee and Judea is rugged, and the weather can be unforgiving. Lush, green forests rapidly transition into harsh deserts just east of the Jordan River and within the rift valley. Prolonged walks were commonplace for individuals during Jesus’ era. Additionally, women often experienced pregnancies more frequently during those times when families were large. What appears remarkable to us may have seemed quite ordinary to them. Representations of Mary as fragile and tiny are largely inventions of Western culture and artistry. Regardless of her physical stature, Mary, like every woman of her era, would have exhibited significant physical strength and endurance simply based on their lifestyle: walking extensively and engaging in considerable physical tasks, such as fetching water from wells, kneading bread, spinning fibers, weaving, and caring for the home and livestock, among other duties.

Question: Please explain how Jesus instituted the Sacrament of Marriage. 

— Deacon Paul VanHoudt, Erie, Colorado

Answer: Jesus accomplished this in two manners: by means of his own instruction throughout his public ministry, and additionally, by communicating through his apostle, St. Paul; further, since Jesus still communicates through his Church, the sacrament of marriage has been consistently reaffirmed from the earliest times to the present day. 

By the Sea of Galilee during the Sermon on the Mount (Mt 5:31-32), and at Bethany near the Jordan River (Mt 19:4-6), Jesus prohibits divorce and remarriage. He accomplishes this by referring to marriage as a divine creation rather than simply a union between a man and a woman. In this way, he raises what could have been perceived as a purely natural bond to the realm of the supernatural. Reflect on his words from Matthew 19: “Have you not read that from the outset the Creator ‘made them male and female,’ and declared, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? Consequently, they are no longer two, but one flesh. Thus, what God has joined together, no human being should separate.”Mt 19:4-6).

It’s not often that we get to hear the mothers and fathers of saints open up about their children. Blessed Carlo Acutis, who lived from 1991-2006, was beatified in 2020. Known for his love of video games and his skill with computers, he lived a life marked by solicitous care of the poor and devotion to the Blessed Sacrament.
In a newly published memoir, his mother, Antonia Salzano Acutis, shares for the first time the intimate, private moments of her son’s life, including his final days in vivid detail. Blessed Carlo died from leukemia at the age of 15. In her own words, Antonia tells stories and memories as a mother who lost her son too early but was forever shaped by his remarkable life.
The following is an excerpt from the newly published memoir, “My Son Carlo: Carlo Acutis Through the Eyes of His Mother” (OSV, $27.99, pp. 240):
His relationship with Jesus changed me
Before Carlo was born, I did not have faith. I was born and lived for years in the center of Rome. My parents sent me to study in a school run by nuns. I learned some notions of catechism, some prayers, but nothing more.

Under the title “An equitable opportunity for children,” The New York Times editorial team suggests four actions to support low-income youth: establish government-sponsored savings accounts for infants, offer universal pre-kindergarten for 4-year-olds, “invest more” in the education of disadvantaged children, and eliminate lead water pipes.
Eliminating lead pipes, where it has not yet occurred, is undoubtedly a wise decision. The remaining options could be beneficial or detrimental. However, my argument here is that all four essentially reduce to the well-known principle of the third: “invest more.” Cash is the solution.
The Times editorial board’s compilation mentions nothing — not a single word — regarding the continuing crisis highlighted by these statistics: In 2017, close to 40% of all children delivered in the United States were born to mothers who were not married (whites at 28.4%, Hispanics 52.1% and Blacks 69.4%). In contrast, the overall percentage in 1970 was — when viewed in comparison — a minuscule 10.7%.

Have you ever envisioned having a cemetery in your backyard? This is often a practice seen at Benedictine monasteries. Specifically, we frequently inter our departed members on the premises of the monastery, in close proximity to the structure where we reside.
This is not carried out with any sinister intent. Instead, it fulfills several beneficial purposes. For instance, having the graveyard on the monastery grounds allows the monks to encounter it frequently, which serves as a prompt to pray consistently for their departed brothers. Additionally, the sight of the cemetery serves as a poignant reminder of their own mortality. Ultimately, it is where their own remains will rest. This reminder aligns with St. Benedict’s guidance to his monks in his Rule: “Daily hold up death before your eyes.” Our time on earth is not everlasting. It will come to a conclusion, and we will stand before God’s judgement seat. With this awareness, let us be diligent in our journey of following Jesus. Let us engage in actions now that will enrich us for eternity, as St. Benedict advises.

Cardinal Robert W. McElroy, the bishop of San Diego, in his highly debated recent essay in America Magazine, stated, “The essence of Christian discipleship is a connection with God the Father, Son, and Spirit grounded in the life, death, and resurrection of Jesus Christ.” However, the remainder of the article leads me to consider the inquiry raised in the well-known fast food advertisement from my childhood: “Where’s the beef?”
In his 3,000-word analysis published on Jan. 24, Cardinal McElroy articulates several significant concerns regarding the Church’s life and mission in the present day, many of which should matter to each of us. He is correct to mourn the intense polarization, not only in our society but within the Church as well. He is justified in condemning racial injustice both in our community and in the Church, in highlighting a pervasive reluctance to empower the laity to genuinely fulfill their baptismal calling, in opposing the exclusion of women from leadership positions, and in objecting to the marginalization of individuals on the fringes. He also appropriately emphasized that the foundation of Christianity is our connection with God through Christ.
However, his suggested wish list for an ecclesial “conversion” centered on “radical inclusion” — an appeal to “reforming our own structures of exclusion” — fails to address genuine conversion. What is absent is an essential invitation to embrace Christ, the Way, the Truth, and the Life. Lacking is the vital encouragement for alignment with grace and the commitment to Christ that characterizes the Christian existence. Without these elements, how can we, akin to St. Paul, permit Christ to reside within us?

Question: A fellow Catholic asserts that at some point in history, the Catholic Church accepted the concept of reincarnation. Is this accurate?
— Maria-Luisa Berry, via email
Answer: Concerning the issue of what is termed reincarnation (the conviction that we have lived previous lives in different bodies, or will return in other bodies or forms), this perspective is unequivocally rejected in Scripture and by Christian anthropology.
The Bible states, “it is destined for human beings to die once, and afterward comes the judgment” (Heb 9:27). “Once” is quite straightforward — there are no prior deaths or lives, nor will we encounter death again. “Once” cannot signify multiple occurrences.
Moreover, Christian anthropology, grounded in the Scriptures, dismisses the idea of reincarnation. While this is not the appropriate setting to present a complete anthropology, it is adequate to assert that the soul is the essence of the body and it is not within the same soul to “mold” various bodies. I am my body; it is not simply an accessory or vessel that can be discarded or swapped.

BALTIMORE (OSV News) — Dylan Beard states that his Olympic dreams “begin with God and remain with God.”

Those aspirations of the Olympics, which began in the Archdiocese of Baltimore At Archbishop Spalding High School, are merely a few races away from completion.

Beard, 25, has made significant progress in the realm of track and field since his time as an emerging talent at the school in suburban Severn.

Route to the U.S. Olympic squad

He is optimistic about overcoming his next obstacle and securing a place on the U.S. Olympic squad for the 2024 Games in Paris this summer. He will attempt to qualify for the U.S. team during the Olympic Trials in Eugene, Oregon, from June 21-30.

Beard made headlines across the nation this past February when he shocked the hurdling world with a triumph in a 55-meter event at the esteemed Millrose Games in New York City.

Dylan Beard, a graduate of Archbishop Spalding High School in the Baltimore Archdiocese (seen in an undated photo), is making a run for the U.S. Olympic team, competing in the 110-meter hurdles at the U.S. Olympic Trials in Eugene, Ore., June 21-30, 2024. The Summer Games take place in Paris July 24-Aug. 11. (OSV News photo/courtesy Howard University)

Since that time, he has been featured in an April segment of the “Today Show.” The NBC airing showcased his role as an unsponsored competitor who is employed at a Walmart deli counter to generate money for his training.

One of the most severe reprimands documented in the gospels is aimed at Peter, the foundation upon which Christ established his Church. Jesus labels him as Satan. What does Peter say or do to elicit such a harsh response from Jesus? He expresses to Jesus, “God forbid” that the Lord be denied and slain in Jerusalem.
And for this reason, Jesus harshly rebukes him: “He turned and addressed Peter, ‘Get behind me, Satan! You are a stumbling block to me. You are not thinking as God does, but as humans do.’ Then Jesus instructed his disciples, ‘Anyone who wants to follow me must deny themselves, take up their cross, and follow me.’”Mt 16:23-24). Jesus humbles Peter, the individual who would guide the Church, highlighting the essential mistake in Peter’s assessment and assuring the disciples that hardship would befall them all. Jesus emphasizes that embracing the cross is the price of discipleship.
Currently, Christ’s followers still adhere to Peter’s initial model, even when we remind one another that God does not desire for us to endure X or Y. We state:

Heaven help that your cancer doesn’t advance.
Heaven help you if you never tie the knot.
Heaven help you never to become a parent.
Heaven forbid your child passes away.
Heaven forbid your parish should shut down.
Heaven forbid you become unemployed.
Heaven forbid your partner passes away prematurely.
Heaven help you if you become a target of criminal activity.

Certainly, adherents of Christ have faced all of those challenges and even beyond. If our perspective aligns with that of the world — reminiscent of Peter’s initial viewpoint — then we will repeatedly encounter faith crises when dreadful events befall our loved ones. Christians are not exempt from suffering because we cherish God, but instead, are called to accept the pain that arrives — that will certainly arrive — and to support one another carry the crossWe must refrain from assuming that we understand what burdens God would or would not permit a cherished individual to bear.

Have you ever considered what truly defines a basilica as a basilica? These important churches, recognized by the pope and elevated above other churches, carry specific obligations and certain titles of distinction.
Primarily, like any ecclesiastical structure, basilicas hold a vital position in the sacramental existence of the Church. Nevertheless, basilicas can also act as pilgrimage destinations, possess historical importance, and accommodate invaluable sacred artwork. Some are distinguished urban hubs of ecclesiastical activity, similar to diocesan cathedrals; others serve as shrines; while some are located in less frequented areas. Among the approximately 1,800 minor basilicas worldwide, the United States is home to 89. Join Our Sunday Visitor as we explore a selection, featuring both the first and one of the most recently recognized in our nation, and discover others along the journey.
Cathedral Basilica of Saint John the Baptist | Savannah, Georgia
Diocese of Savannah, Designated basilica: 2020
Adobe Stock
One of the most recently constructed basilicas in the United States is the diocesan Cathedral of St. John the Baptist located in Savannah, Georgia. It is designated as the 15th current diocesan cathedral. The city of Savannah initially forbade Catholics from residing there, apprehensive about their loyalty to Spanish colonists as opposed to the English Protestants who ruled the Georgia colony. French Catholic refugees fleeing the Haitian Revolution in the 1790s founded the first parish in Savannah. The existing edifice, completed in 1899, is the second version of the building, as the first was nearly destroyed by fire. Due to the basilica’s magnificent and extensive murals, it is often referred to as the “Sistine of the South,” drawing a parallel to the Vatican’s Sistine Chapel. Located just off Lafayette Square in the city, Savannah’s basilica, characterized by its whitewashed stucco facade and dual bell towers, is a landmark for both residents and visitors. The American writer Flannery O’Connor, whose literary works were deeply influenced by her Catholic beliefs, was baptized here in 1925.
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Basilica of Saint Lawrence | Asheville, North Carolina
Diocese of Charlotte, Designated basilica: 1993
Nolichuckyjake / Shutterstock
The Basilica of St. Lawrence, Deacon and Martyr, located in the heart of Asheville, is notable for its art and design. Finished as a parish church in 1909, the basilica was envisioned and built by renowned Spanish architect Rafael Guastavino, whose creations can be seen in locations such as New York City’s Grand Central Station and Grant’s Tomb. Guastavino’s unique tile arch system is showcased in the basilica’s iconic domed ceiling, acknowledged as the largest free-standing elliptical dome in North America. The structure’s construction distinctly employs neither wood nor steel, relying solely on tile and other masonry materials. The basilica’s reredos behind the primary altar showcases a 17th-century crucifixion scene crafted from hand-carved walnut. Close to the chapel dedicated to Our Lady lies the entrance to the basilica’s crypt, where architect Guastavino is laid to rest.

What is a basilica?

A basilica takes its name from a large municipal building found in ancient Roman architecture. In them, court was held, as well as other major official public events. True to the Roman architectural form, but constructed to a smaller scale, residential palatial basilicas also were built. After Christianity was legalized and made the official religion of the empire under Constantine, many civic basilicas were converted into churches.
In ecclesiastical terminology, the term basilica has become an honorific used to denote a church building of special significance. This would typically relate to the basilica’s historical importance or noteworthy artistic character. The title of “basilica” is granted by the pope and has a special spiritual bond with his office.

Major and minor basilicas both exist, and there are only four of the former, all in Rome: Basilica of St. Peter (Vatican City), Basilica of St. Paul Outside-the-Walls, Basilica of St. Mary Major and Basilica of St. John Lateran (the pope’s cathedral, also styled uniquely as an archbasilica). The latter three are all in Rome but are considered extraterritorial Vatican property. Any other basilica is given the title “minor basilica.”

Carmel Mission Basilica of St. Charles Borromeo | Carmel-by-the-Sea, California
Diocese of Monterey, Designated basilica: 1960
Adobe Stock
Several U.S. basilicas have significant ties to the lives of saints or individuals aspiring for canonization. The Carmel Mission Basilica of St. Charles Borromeo notably stands as the burial site for the first saint canonized on American soil (2015) — St. Junipero Serra, who established the California mission network. Serra favored this mission due to its closeness to California’s then-capital in Monterey. The present structure was erected in 1797, subsequently handed over by the Franciscan friars to the Diocese of Monterey in 1884. Since that time, it has functioned as a parish church. The mission’s bell and bell tower are the only original features that have survived among the existing California missions. Additionally, the mission is home to California’s first library, composed of books that were brought to colonial California by the friars.
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Basilica of Saints Cyril and Methodius | Danville, Pennsylvania
Diocese of Harrisburg, Designated basilica: 1989
Courtesy photo
Women religious have significantly influenced ecclesial life in America, especially in the realms of education and health care. The Basilica of Saints Cyril and Methodius is the sole American basilica that functions exclusively as the motherhouse chapel for a women’s religious order. Established to serve Slovak-American communities, the Sisters of Saints Cyril and Methodius made Danville their home ten years following their formation in 1909. The sisters later founded a boarding school for girls at their motherhouse, referred to as Villa Sacred Heart. The future basilica was constructed to function both as the chapel for the school and the primary chapel for the religious community. Consecrated in 1939, during the Great Depression, the church stands as a symbol of the generosity of working-class Slovak immigrants.
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Basilica of St. Mary | Minneapolis
Archdiocese of Saint Paul and Minneapolis, Designated basilica: 1926
CNS
Established to enhance the Twin Cities’ Cathedral of St. Paul, the Basilica of St. Mary rises as a magnificent structure in the heart of Minneapolis. Commissioned by the notable archbishop of St. Paul, John Ireland (1838-1918), the present building replaced the earlier Immaculate Conception parish that was founded in 1868. Built between 1907 and 1915, the basilica was crafted by Franco-American architect Emmanuel Masqueray, who also designed the cathedral in St. Paul, along with cathedrals in Wichita, Kansas, and Sioux Falls, South Dakota. In the year marking America’s 150th anniversary, the nation welcomed its first basilica when St. Mary’s was proclaimed as such in 1926 by Pope Pius XI. When Minneapolis was designated as a joint see city in 1966, the basilica was named co-cathedral for the newly established Archdiocese of Saint Paul and Minneapolis. It continues to function as a vibrant parish today.
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Basilica of the National Shrine of Our Lady of San Juan del Valle | San Juan, Texas
Diocese of Brownsville, Designated basilica: 1999
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A number of basilicas across the nation serve as national shrines. One of the most prominent among these is the Basilica of the National Shrine of the Immaculate Conception situated in Washington, D.C., along with the Basilica of the National Shrine of the Assumption located in Baltimore, Maryland — which is also recognized as America’s inaugural cathedral. The Basilica of the National Shrine of Our Lady of San Juan del Valle in San Juan, Texas, honors the Blessed Mother under the title “Our Lady of San Juan de los Lagos.” This designation pertains to a miraculous statue of the Immaculate Conception that enjoys widespread reverence in both Mexico and Texas. The devotion to the statue was introduced to San Juan in 1949 by priests affiliated with the Oblates of Mary Immaculate, and ultimately, a replica statue was enshrined. In 1970, a light aircraft collided with the shrine, leading to its devastation (the statue and the Blessed Sacrament were salvaged). The present structure was consecrated a decade later and was granted the title of minor basilica in 1999.
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Basilica of St. Francis Xavier | Vincennes, Indiana
Diocese of Evansville, Designated basilica: 1970
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Established by Jesuit missionaries in 1734, Indiana’s oldest parish is home to the Basilica of St. Francis Xavier. The existing brick edifice, which was built in 1826, became the cathedral of the freshly formed Diocese of Vincennes in 1834 (which encompassed the state of Indiana and a section of eastern Illinois, including Chicago). The diocesan headquarters was eventually moved to Indianapolis. Several of the initial diocesan bishops are interred in the basilica crypt, among them Bishop Simon Bruté, who was referred to as “the most learned man in America” by President John Quincy Adams, and for whom an active canonization process has been underway since 2005. During a visit to Vincennes in 1891, Cardinal James Gibbons of Baltimore remarked on Bruté: “Worthy citizens of Vincennes, you need not go on pilgrimages to visit the tombs of saints. There is one resting here among you, namely, the saintly founder of this diocese, Right Reverend Simon Bruté.” Indiana’s inaugural cathedral was designated as its first basilica in 1970 by Pope St. Paul VI.

How does a church become a basilica?

The process of having a church named a basilica usually begins with a lengthy, detailed application process, including a request from the church’s diocesan bishop, although he relies on officials and volunteers affiliated with the church for assistance. The request is then submitted to the Holy See for consideration, along with a letter of support from the U.S. Conference of Catholic Bishops.
At the request of the Holy See, certain requirements are necessary before a church can be named a basilica. Basilicas should maintain an active sacramental life, especially regarding the Eucharist and penance. They should be staffed by a sufficient number of clergy and lay ministers, and a decent-sized sanctuary and space for worshippers should facilitate well-executed liturgies. The potential basilica should also be marked by a special renown. This means it should be a place of pilgrimage, have ties to a notable historical event or time period, or serve as home to particular relics or sacred images venerated by the faithful. The church’s historical significance and the quality of its art also are considered when deciding if a church is fit for designation as a basilica.

Basilica of the Immaculate Conception | Natchitoches, Louisiana
Diocese of Alexandria, Designated basilica: 2009
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Natchitoches, Louisiana, derives its name from a Native American tribe and lends its name to the renowned meat pies influenced by Spanish cuisine, which is also recognized as one of the official state foods of Louisiana. The city was established by French immigrants with the founding of Fort St. Jean Baptiste. Established in 1728, it continues to function as an active parish in Natchitoches, with the existing edifice being the sixth church within the parish. Building work began during the Civil War, but it was not finalized for many years. The church acted as the diocesan cathedral until 1910 for the Diocese of Natchitoches, which subsequently relocated its headquarters to Alexandria, Louisiana. Similar to numerous suppressed dioceses, Natchitoches is now a titular see. When bishops are ordained for roles other than serving as the diocesan bishop, they are assigned the title of one of these “defunct” see cities. At present, Archbishop Joseph Marino, head of the Pontifical Ecclesiastical Academy, holds the title of ritual archbishop of Natchitoches.
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Basilica of the National Shrine of Our Lady of Victory | Lackawanna, New York
Diocese of Buffalo, Designated basilica: 1926
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New York is the state with the highest number of basilicas, totaling nine. The Basilica of Our Lady of Victory in Lackawanna is the first in the state and is only the second church to receive basilica status in the United States. Rising dramatically from the ashes of a fire that severely affected St. Patrick’s parish church, this grand building stands as a testament to resilience. In 1921, the 75-year-old pastor, Father Nelson Baker, aimed to construct a magnificent structure to pay homage to the Blessed Mother. His dedication to Mary under the title Our Lady of Victory began during his seminary days after he visited a shrine with the same name in Paris. The basilica became the centerpiece of Father Baker’s “city of charity” in Lackawanna, which also featured facilities for infants, unwed mothers, nurses, a hospital, an orphanage, and various educational institutions. Father Baker was reinterred at the basilica in 1999 and was granted the title of venerable in 2011.

What are the expectations of a basilica?

Certain duties and obligations are attached to a church when it is granted the title “basilica.” Most importantly, a basilica should be considered a center for exemplary and beautiful liturgies, enhanced by well-executed music and singing. Additionally, special attention should be given to the seasons of the Church year, as well as celebration of the Liturgy of the Hours. Basilicas also are expected to promote Christian formation and study. It is recommended that groups are formed for teaching the Faith and study of papal and other Church documents, especially related to liturgy.
Since basilicas have a special connection to the pope, they are expected each year to celebrate with fitting solemnity three important feast days related to the pope: the Feast of the Chair of Saint Peter the Apostle (Feb. 22); the Solemnity of Saints Peter and Paul, Apostles (June 29); and the anniversary of the Supreme Pontiff’s election or inauguration into the supreme ministry (for Pope Francis, March 13).

Basilica of Saint Mary | Alexandria, Virginia
Diocese of Arlington, Designated basilica: 2017
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Every basilica carries its own narrative and possesses a distinct historical heritage. The Basilica of St. Mary in Old Town Alexandria is no different. Established in 1795 by Jesuit Father Francis Neale, this Alexandria church continues to serve an active congregation and is recognized as the first parish in the commonwealth. When influential Catholics in the contemporary D.C. metropolitan area started raising funds to construct Virginia’s inaugural permanent parish church, George Washington — who resided nearby at his Mount Vernon estate — even contributed. The present-day edifice of St. Mary primarily dates back to 1826, and it was designated a minor basilica in 2017. The parish cemetery, the commonwealth’s initial Catholic burial site, contains the remains of veterans from the Revolutionary, Civil, and various other conflicts.
Michael R. Heinlein is editor of OSV’s Simply Catholic. He writes from Indiana.

What honors are granted to a basilica?

Some of the honors afforded to basilicas are related to the use of specific symbols.
Any church can have a coat of arms, according to the terms of ecclesiastical heraldry. Basilicas, because of their connection to the pope, are granted the ability to use the papal “crossed keys,” displayed most frequently on the basilica’s coat of arms.
A basilica’s coat of arms also is topped by another basilica-related symbol called an umbraculum, or umbrella, which is a piece of historic papal regalia. A minor basilica has one fashioned of red and gold silk for display in the church. Featuring an umbraculum in a basilica is not required according to current directives governing minor basilicas. Neither is the tintinnabulum — a golden bell mounted to a pole that would be featured in a procession should the pope celebrate Mass in the basilica — although both remain commonplace in basilicas by way of tradition. Also, the basilica’s rector, or priest in charge, can choose to wear a piece of special vesture called a mozetta, a shoulder cape made of black with red piping and buttons.
There also are spiritual honors granted to a basilica, namely the ability for the faithful to obtain plenary indulgences on certain dates. These dates include:

On the anniversary of the basilica’s dedication,
On the feast day related to the basilica’s title,
On the solemnity of the apostles Saints Peter and Paul,
On the anniversary of the basilica’s designation,
One day per year on a date determined by the local bishop, and
One day per year on a day freely chosen by a member of the faithful.

Respected Fulton Sheen once stated, “Without a Good Friday in your life, there is no Easter Sunday.” None of us can fully grasp the happiness of Easter without the agony of the passion. The Gospel of John narrates, “Standing near the cross of Jesus were his mother and her sister, Mary the spouse of Clopas, and Mary of Magdala” (Jn 19:25). These three Marys served as significant witnesses to the death of the Lord.

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However, their narrative doesn’t conclude at that point. Each Mary serves as a unique testament to the Resurrection as well. Therefore, in transitioning from Good Friday to Easter Sunday, we ought to tread the path laid out by the three Marys.

Mary of Clopas: Transitioning from the Old Covenant to the New

Mary of Clopas is the least well-known among the three Marys. In the Gospel of John, she is referred to in relation to Jesus as merely “his mother’s sister” (Jn 19:25). According to one tradition, she is considered the sister-in-law of the Virgin Mary. Mark states that she was part of the group of Jesus’ followers who observed his teachings in Galilee and provided support to him (cf. Mk 15:41).