The stations of the cross are a series of 14 representations
that depict the events surrounding Christ's crucifixion.
Used primarily by Roman Catholics as visual aids for
meditating on the passion, they are mounted at intervals on
church walls or placed in outdoor shrines. The idea of the
stations emerged during the Middle Ages, when they
developed as a devotional substitute for actually following
the Via Dolorosa, the route in Jerusalem that Christ
followed to Calvary. The events depicted are:
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The Stations of the Cross are a series of 14 crosses, usually accompanied by images, representing events in the Passion of Christ and its immediate aftermath. Each station, in addition to representing an event, signifies the actual station, or site, of the event in Jerusalem or on Calvary, or Golgotha, and the series as a whole is, in effect, a model of the Via Dolorosa, the route along which Christ was taken to Calvary. The stations may be placed along the walls of a church or a chapel, or outdoors, along the way to a place of pilgrimage, as a wayside shrine, or in a freestanding group.
The Stations of the Cross have considerable importance as a devotional exercise in the Roman Catholic church; the devout meditate and pray at each station successively. Seven of the events represented (the first, second, eighth, tenth, eleventh, twelfth, and fourteenth) are described in one or more of the Gospels, and the others are traditional.
The 14 stations represent the following:
(Also called Stations of the Cross, Via Crucis, and Via Dolorosa). These names are used to signify either a series of pictures or tableaux representing certain scenes in the Passion of Christ, each corresponding to a particular incident, or the special form of devotion connected with such representations.
Taken in the former sense, the Stations may be of stone, wood, or metal, sculptured or carved, or they may be merely paintings or engravings. Some Stations are valuable works of art, as those, for instance, in Antwerp cathedral, which have been much copied elsewhere. They are usually ranged at intervals around the walls of a church, though sometimes they are to be found in the open air, especially on roads leading to a church or shrine. In monasteries they are often placed in the cloisters. The erection and use of the Stations did not become at all general before the end of the seventeenth century, but they are now to be found in almost every church. Formerly their number varied considerably in different places but fourteen are now prescribed by authority.
They are as follows:
Christ condemned to death;
the cross is laid upon him;
His first fall;
He meets His Blessed Mother;
Simon of Cyrene is made to bear the cross;
Christ's face is wiped by Veronica;
His second fall;
He meets the women of Jerusalem;
His third fall;
He is stripped of His garments;
His death on the cross;
His body is taken down from the cross; and
laid in the tomb.
The object of the Stations is to help the faithful to make in spirit, as it were, a pilgrimage to the chief scenes of Christ's sufferings and death, and this has become one of the most popular of Catholic devotions. It is carried out by passing from Station to Station, with certain prayers at each and devout meditation on the various incidents in turn. It is very usual, when the devotion is performed publicly, to sing a stanza of the "Stabat Mater" while passing from one Station to the next.
Inasmuch as the Way of the Cross, made in this way, constitutes a miniature pilgrimage to the holy places at Jerusalem, the origin of the devotion may be traced to the Holy Land. The Via Dolorosa at Jerusalem (though not called by that name before the sixteenth century) was reverently marked out from the earliest times and has been the goal of pious pilgrims ever since the days of Constantine. Tradition asserts that the Blessed Virgin used to visit daily the scenes of Christ's Passion and St. Jerome speaks of the crowds of pilgrims from all countries who used to visit the holy places in his day. There is, however, no direct evidence as to the existence of any set form of the devotion at that early date, and it is noteworthy that St. Sylvia (c. 380) says nothing about it in her "Peregrinatio ad loca sancta", although she describes minutely every other religious exercise that she saw practised there. A desire to reproduce the holy places in other lands, in order to satisfy the devotion of those who were hindered from making the actual pilgrimage, seems to have manifested itself at quite an early date. At the monastery of San Stefano at Bologna a group of connected chapels were constructed as early as the fifth century, by St. Petronius, Bishop of Bologna, which were intended to represent the more important shrines of Jerusalem, and in consequence, this monastery became familiarly known as "Hierusalem". These may perhaps be regarded as the germ from which the Stations afterwards developed, though it is tolerably certain that nothing that we have before about the fifteenth century can strictly be called a Way of the Cross in the modern sense. Several travellers, it is true, who visited the Holy Land during the twelfth, thirteenth, and fourteenth centuries, mention a "Via Sacra", i.e., a settled route along which pilgrims were conducted, but there is nothing in their accounts to identify this with the Via Crucis, as we understand it, including special stopping-places with indulgences attached, and such indulgenced Stations must, after all, be considered to be the true origin of the devotion as now practised. It cannot be said with any certainty when such indulgences began to be granted, but most probably they may be due to the Franciscans, to whom in 1342 the guardianship of the holy places was entrusted. Ferraris mentions the following as Stations to which indulgences were attached: the place where Christ met His Blessed Mother, where He spoke to the women of Jerusalem, where He met Simon of Cyrene, where the soldiers cast lots for His garment, where He was nailed to the cross, Pilate's house, and the Holy Sepulchre. Analogous to this it may be mentioned that in 1520 Leo X granted an indulgence of a hundred days to each of a set of scuptured Stations, representing the Seven Dolours of Our Lady, in the cemetery of the Franciscan Friary at Antwerp, the devotion connected with them being a very popular one. The earliest use of the word Stations, as applied to the accustomed halting-places in the Via Sacra at Jerusalem, occurs in the narrative of an English pilgrim, William Wey, who visited the Holy Land in 1458 and again in 1462, and who describes the manner in which it was then usual to follow the footsteps of Christ in His sorrowful journey. It seems that up to that time it had been the general practice to commence at Mount Calvary, and proceeding thence, in the opposite direction to Christ, to work back to Pilate's house. By the early part of the sixteenth century, however, the more reasonable way of traversing the route, by beginning at Pilate's house and ending at Mount Calvary, had come to be regarded as more correct, and it became a special exercise of devotion complete in itself. During the fifteenth and sixteenth centuries several reproductions of the holy places were set up in different parts of Europe. The Blessed Alvarez (d. 1420), on his return from the Holy Land, built a series of little chapels at the Dominican friary of Cordova, in which, after the pattern of separate Stations, were painted the principal scenes of the Passion. About the same time the Blessed Eustochia, a poor Clare, constructed a similar set of Stations in her convent at Messina. Others that may be enumerated were those at Görlitz, erected by G. Emmerich, about 1465, and at Nuremburg, by Ketzel, in 1468. Imiations of these were made at Louvain in 1505 by Peter Sterckx; at St. Getreu in Bamberg in 1507; at Fribourg and at Rhodes, about the same date, the two latter being in the commanderies of the Knights of Rhodes. Those at Nuremburg, which were carved by Adam Krafft, as well as some of the others, consisted of seven Stations, popularly known as "the Seven Falls", because in each of them Christ was represented either as actually prostrate or as sinking under the weight of His cross. A famous set of Stations was set up in 1515 by Romanet Bofin at Romans in Dauphine, in imitation of those at Fribourg, and a similar set was erected in 1491 at Varallo by the Franciscans there, whose guardian, Blessed Bernardino Caimi, had been custodian of the holy places. In several of these early examples an attempt was made, not merely to duplicate the most hallowed spots of the original Via Dolorosa at Jerusalem, but also to reproduce the exact intervals between them, measured in paces, so that devout people might cover precisely the same distances as they would have done had they made the pilgrimage to the Holy Land itself. Boffin and some of the others visited Jerusalem for the express purpose of obtaining the exact measurements, but unfortunately, though each claimed to be correct, there is an extraordinary divergence between some of them.
With regard to the number of Stations it is not at all easy to determine how this came to be fixed at fourteen, for it seems to have varied considerably at different times and places. And, naturally, with varying numbers the incidents of the Passion commemorated also varied greatly. Wey's account, written in the middle of the fifteenth century, gives fourteen, but only five of these correspond with ours, and of the others, seven are only remotely connected with our Via Crucis:
The house of Dives,
the city gate through which Christ passed,
the probatic pool,
the Ecce Homo arch,
the Blessed Virgin's school, and
the houses of Herod and Simon the Pharisee.
When Romanet Boffin visited Jerusalem in 1515 for the purpose of obtaining correct details for his set of Stations at Romans, two friars there told him that there ought to be thirty-one in all, but in the manuals of devotion subsequently issued for the use of those visiting these Stations they are given variously as nineteen, twenty-five, and thirty-seven, so it seems that even in the same place the number was not determined very definitely. A book entitled "Jerusalem sicut Christi tempore floruit", written by one Adrichomius and published in 1584, gives twelve Stations which correspond exactly with the first twelve of ours, and this fact is thought by some to point conclusively to the origin of the particular selection afterwards authorized by the Church, especially as this book had a wide circulation and was translated into several European languages. Whether this is so or not we cannot say for certain. At any rate, during the sixteenth century, a number of devotional manuals, giving prayers for use when making the Stations, were published in the Low Countries, and some of our fourteen appear in them for the first time. But whilst this was being done in Europe for the benefit of those who could not visit the Holy Land and yet could reach Louvain, Nuremburg, Romans, or one of the other reproductions of the Via Dolorosa, it appears doubtful whether, even up to the end of the sixteenth century, there was any settled form of the devotion performed publicly in Jerusalem, for Zuallardo, who wrote a book on the subject, published in Rome in 1587, although he gives a full series of prayers, etc., for the shrines within the Holy Sepulchre, which were under the care of the Franciscans, provides none for the Stations themselves. He explains the reason thus: "it is not permitted to make any halt, nor to pay veneration to them with uncovered head, nor to make any other demonstration". From this it would seem that after Jerusalem had passed under the Turkish domination the pious exercises of the Way of the Cross could be performed far more devoutly at Nuremburg or Louvain than in Jerusalem itself. It may therefore be conjectured, with extreme probability, that our present series of Stations, together with the accustomed series of prayers for them, comes to us, not from Jerusalem, but from some of the imitation Ways of the Cross in different parts of Europe, and that we owe the propagation of the devotion, as well as the number and selection of our Stations, much more to the pious ingenuity of certain sixteenth-century devotional writers than to the actual practice of pilgrims to the holy places. With regard to the particular subjects which have been retained in our series of Stations, it may be noted that very few of the medieval accounts make any mention of either the second (Christ receiving the cross) or the tenth (Christ being stripped of His garments), whilst others which have since dropped out appear in almost all the early lists. One of the most frequent of these is the Station formerly made at the remains of the Ecce Homo arch, i.e. the balcony from which these words were pronounced. Additions and omissions such as these seem to confirm the supposition that our Stations are derived from pious manuals of devotion rather than from Jerusalem itself. The three falls of Christ (third, seventh, and ninth Stations) are apparently all that remain of the Seven Falls, as depicted by Krafft at Nuremburg and his imitators, in all of which Christ was represented as either falling or actually fallen. In explanations of this it is supposed that the other four falls coincided with His meetings with His Mother, Simon of Cyrene, Veronica, and the women of Jerusalem, and that in these four the mention of the fall has dropped out whilst it survives in the other three which have nothing else to distinguish them. A few medieval writers take the meeting with Simon and the women of Jerusalem to have been simultaneous, but the majority represent them as separate events. The Veronica incident does not occur in many of the earlier accounts, whilst almost all of those that do mention it place it as having happened just before reaching Mount Calvary, instead of earlier in the journey as in our present arrangement. An interesting variation is found in the special set of eleven stations ordered in 1799 for use in the diocese of Vienne. It is as follows:
the Agony in the Garden;
the betrayal by Judas;
the crowning with thorns;
Christ condemned to death;
He meets Simon of Cyrene;
the women of Jerusalem;
He tastes the gall;
He is nailed to the cross;
His death on the cross; and
His body is taken down from the cross.
It will be noticed that only five of these correspond exactly with our Stations. The others, though comprising the chief events of the Passion, are not strictly incidents of the Via Dolorosa itself.
Another variation that occurs in different churches relates to the side of the church on which the Stations begin. The Gospel side is perhaps the more usual. In reply to a question the Sacred Congregation of Indulgences, in 1837, said that, although nothing was ordered on this point, beginning on the Gospel side seemed to be the more appropriate. In deciding the matter, however, the arrangement and form of a church may make it more convenient to go the other way. The position of the figures in the tableaux, too, may sometimes determine the direction of the route, for it seems more in accordance with the spirit of the devotion that the procession, in passing from station to station, should follow Christ rather than meet Him.
The erection of the Stations in churches did not become at all common until towards the end of the seventeenth century, and the popularity of the practice seems to have been chiefly due to the indulgences attached. The custom originated with the Franciscans, but its special connection with that order has now disappeared. It has already been said that numerous indulgences were formerly attached to the holy places at Jerusalem. Realizing that few persons, comparatively, were able to gain these by means of a personal pilgrimage to the Holy Land, Innocent XI, in 1686, granted to the Franciscans, in answer to their petition, the right to erect the Stations in all their churches, and declared that all the indulgences that had ever been given for devoutly visiting the actual scenes of Christ's Passion, could thenceforth be gained by Franciscans and all others affiliated to their order if they made the Way of the Cross in their own churches in the accustomed manner. Innocent XII confirmed the privilege in 1694 and Benedict XIII in 1726 extended it to all the faithful. In 1731 Clement XII still further extended it by permitting the indulgenced Stations to all churches, provided that they were erected by a Franciscan father with the sanction of the ordinary. At the same time he definitely fixed the number of Stations at fourteen. Benedict XIV in 1742 exhorted all priests to enrich their churches with so great a treasure, and there are few churches now without the Stations. In 1857 the bishops of England received faculties from the Holy See to erect Stations themselves, with the indulgences attached, wherever there were no Franciscans available, and in 1862 this last restriction was removed and the bishops were empowered to erect the Stations themselves, either personally or by delegate, anywhere within their jurisdiction. These faculties are quinquennial. There is some uncertainty as to what are the precise indulgences belonging to the stations. It is agreed that all that have ever been granted to the faithful for visiting the holy places in person can now be gained by making the Via Crucis in any church where the Stations have been erected in due form, but the Instructions of the Sacred Congregation, approved by Clement XII in 1731, prohibit priests and others from specifying what or how many indulgences may be gained. In 1773 Clement XIV attached the same indulgence, under certain conditions, to crucifixes duly blessed for the purpose, for the use of the sick, those at sea or in prison, and others lawfully hindered from making the Stations in a church. The conditions are that, whilst holding the crucifix in their hands, they must say the "Pater" and "Ave" fourteen times, then the "Pater", "Ave", and "Gloria" five times, and the same again once each for the pope's intentions. If one person hold the crucifix, a number present may gain the indulgences provided the other conditions are fulfilled by all. Such crucifixes cannot be sold, lent, or given away, without losing the indulgence. The following are the principal regulations universally in force at the present time with regard to the Stations:
If a pastor or a superior of a convent, hospital, etc., wishes to have the Stations erected in their places he must ask permission of the bishop. If there are Franciscan Fathers in the same town or city, their superior must be asked to bless the Stations or delegate some priest either of his own monastery or a secular priest. If there are no Franciscan Fathers in that place the bishops who have obtained from the Holy See the extraordinary of Form C can delegate any priest to erect the Stations. This delegation of a certain priest for the blessing of the Stations must necessarily be done in writing. The pastor of such a church, or the superior of such a hospital, convent, etc., should take care to sign the document the bishop or the superior of the monastery sends, so that he may thereby express his consent to have the Stations erected in their place, for the bishop's and the respective pastor's or superior's consent must be had before the Stations are blessed, otherwise the blessing is null and void;
Pictures or tableaux of the various Stations are not necessary. It is to the cross placed over them that the indulgence is attached. These crosses must be of wood; no other material will do. If only painted on the wall the erection is null (Cong. Ind., 1837, 1838, 1845);
If, for restoring the church, for placing them in a more convenient position, or for any other reasonable cause, the crosses are moved, this may be done without the indulgence being lost (1845). If any of the crosses, for some reason, have to be replaced, no fresh blessing is required, unless more than half of them are so replaced (1839).
There should if possible be a separate meditation on each of the fourteen incidents of the Via Crucis, not a general meditation on the Passion nor on other incidents not included in the Stations. No particular prayers are ordered;
The distance required between the Stations is not defined. Even when only the clergy move from one Station to another the faithful can still gain the indulgence without moving;
It is necessary to make all the Stations uninterruptedly (S.C.I., 22 January, 1858). Hearing Mass or going to Confession or Communion between Stations is not considered an interruption. According to many the Stations may be made more than once on the same day, the indulgence may be gained each time; but this is by no means certain (S.C.I., 10 Sept., 1883). Confession and Communion on the day of making the Stations are not necessary provided the person making them is in a state of grace;
Ordinarily the Stations should be erected within a church or public oratory. If the Via Crucis goes outside, e.g., in a cemetery or cloister, it should if possible begin and end in the church.
In conclusion it may be safely asserted that there is no devotion more richly endowed with indulgences than the Way of the Cross, and none which enables us more literally to obey Christ's injunction to take up our cross and follow Him. A perusal of the prayers usually given for this devotion in any manual will show what abundant spiritual graces, apart from the indulgences, may be obtained through a right use of them, and the fact that the Stations may be made either publicly or privately in any church renders the devotion specially suitable for all. One of the most popularly attended Ways of the Cross at the present day is that in the Colosseum at Rome, where every Friday the devotion of the Stations is conducted publicly by a Franciscan Father.
Publication information Written by G. Cyprian Alston. Transcribed by Marie Jutras. The Catholic Encyclopedia, Volume XV. Published 1912. New York: Robert Appleton Company. Nihil Obstat, October 1, 1912. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York
We specifically note that the articles above all indicate that the Stations of the Cross were all apparently developed during the Middle Ages, around 70 generations after Jesus lived. The scholars who wrote those various other articles note that some minor details seem to be slightly incorrect.
One that seems to be nearly universal among Christians is that Jesus carried an ENTIRE crucifix. The scholars have determined, from many sources, that that was nearly certainly not the case. (1) The Romans had performed tens of thousands of crucifixions over the previous 70 years, and they had come to realize that it was too inconvenient to them to have to wait for a hole to be dug, and then also a tall and heavy vertical post tilted up and lowered down into it, and then the hole filled back in. Many years earlier, they had discovered that it was far faster to LEAVE vertical posts in place AND HAVE THE ACCUSED CARRY THE CROSSBAR to the crucifixion site. (2) A complete Crucifix could not have fit through some narrow and low passageways along the Via Doloroso. (3) The vertical post certainly weighed about as much as a modern railroad tie. Try picking up a modern railroad tie to carry it, or even see if you can lift up just one end of it to be able to drag it! Unless you are extremely muscular, you nearly certainly cannot.
(4) Most of the crucifix uprights that have ever been found have had a horizontal notch in them, where the crossbar could quickly and easily be inserted or placed. From the Roman soldiers point-of-view, this was obviously far more efficient, considering that they did thousands of crucifixions (but all the rest of them were on criminals, and only Ours was on a Pure Soul Who was absolutely Innocent.)
There are assorted other reasons why scholars are now certain that Jesus only carried the crossbar of the Cross, but even that was extremely heavy and bulky, certainly weighing more than He did. It was a ferocious chore to carry the crossbar. But the Stations paintings of Him carrying the entire Cross are so emotionally powerful that the full-cross idea has become universal, even though it is certainly not correct.
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