Jesus's journey to Golgotha: the Stations of the Cross

Jesus's journey to Golgotha: the Stations of the Cross 

For a Catechesis class at St. Michael's Croydon, 28^th February 2019. 

Focus: New English Hymnal, Stabat Mater; The Stations of the Cross; Rood, St. Michael's Croydon. 

The Stations of the Cross are a series of fourteen images or depictions of Christ, following His journey from being handed over by Pilate to Christ's burial in the tomb after being crucified. These images are used in devotion by many Christians, in the form of a spiritual pilgrimage both inside and outside the Church building, with prayers and contemplation about what Christ has achieved for us. This devotion is especially practised during Lent and Holy Week. 

Most of these stations are Biblically sourced; however, one that is not is station number six - and I would like to focus on this, and to consider what (if any) impact the station's lack of Biblical foundation may have for the practising Christian. The sixth station remembers how a lady called Veronica, during a beautiful display of adoration at Jesus's passion, wipes the face of Jesus with her towel. Jesus, who is fully human as well as fully divine, is visibly suffering during His journey to Golgotha, and Veronica recognises this and helps Him - which He freely accepts. The towel then became imprinted with the Messiah's face on it, upon Christ handing it back to Veronica. 

But does the fact that this account is not in the Bible affect our understanding or devotion compared with stations that are in the Bible? Should it? To me, in a word, no. Of course, the Holy Bible is God's word - a revelation to us by God, the divine author, through human writers, and as such we should always recognise its authority. But that doesn't take away from the authority of God's revelations to us that are manifest in other ways; two of these other such ways being reason and tradition. While still acknowledging the priority of Scripture, the importance of integrating Scripture, tradition and experience together was first clearly articulated by the sixteenth century Anglican priest Richard Hooker; and his legacies are of great value to us today. 

If we want to be reminded of exactly how Jesus instituted the Eucharist, or of some ways in which we can help the poor (such as feeding the hungry), or loving one another, do we look to the Bible? Of course we do; Jesus teaches us clear guidance on this, seen throughout the Gospels (such as in Matthew 22-25). But what about dealing with climate change and global warming? Yes, we have a duty to look after the world as it's stewards (see Genesis 1-2), but what of the scientific details? And if anyone is unlucky enough to have their bank account or computer hacked, how do we go about solving that by looking at the Holy Bible? Not as easily. 

It is in instances such as these where the Holy Bible sometimes doesn't give us a clear answer to a question or problem. But, be it by direct revelation by Him, or indirectly through others, God still can. God is omniscient; He is all-knowing. He has given us many other methods of discernment - especially through our use of reason, a God-given gift, freely given to us - and which sets us apart as unique when compared to other animals. It is this reason that is used together with the interpretation of Scripture when discerning various teaching and doctrinal aspects of the Christian faith - such as the Church councils, the liturgy of our services if they feature non-Biblical texts, and more. And thus, because of this, the inclusion of the sixth station of the cross is fully correct; while it may not be Biblically sourced (unlike the other stations), it still greatly assists our devotion and contemplation of Christ, what He experienced for us, and how Veronica - and we ourselves - can respond to His love for us, with our love for Him. 

The Rood here at St. Michael's displays a portrayal of Mary the Mother of God and the Beloved Disciple next to Jesus on the cross. They are giving a similar response to Jesus as Veronica does in the sixth station of the cross - a response of adoration, as they gaze upon the peaceful yet powerful Messiah on the cross. This is the response we might ourselves offer to Jesus, as we contemplate His passion while praying the Stations of the Cross – adoration. 

This image is based on the account of Jesus's dialogue with Mary and the beloved disciple in John 19:25-27, where Jesus - moments before his death, in John 19:30 - proclaims Mary is the beloved disciple's mother, and the beloved disciple is her son. Here, Mary - the Queen of Heaven - is dressed in a blue robe, which is frequently how Mary is depicted. The beloved disciple is believed by many to be St. John the Evangelist; the writer of the Fourth Gospel may have inserted himself into the narrative here, a literary technique often practised by eye-witnesses, although scholars are divided on whether this is John the Evangelist doing this here. Again, this is an image of love - the love Jesus shows for us, and also the love that others show for Him - and an invitation for us to love Him fully, too. 

Many of these very moving images and depictions of Christ at His passion are powerfully expressed by the Stabat Mater, a thirteenth century Latin hymn for Good Friday (hymn number 97 in the New English Hymnal, here set to music from the seventeenth and eighteenth centuries). 

It is a traditional hymn for the Stations of the Cross, which we can see from the first line of verse one "At the cross her Station keeping." It is written in F Major, the key of complaisance and calm according to Schubart. This is highly fitting when we think of Jesus on the cross - once he had died, His suffering was over - He was at a full, perfect peace. He knew exactly where He was going; the last words of Jesus on the cross were "Father, into your hands I commend my Spirit" (Luke 23:46), and "It is finished" (John 19:30); and even the cry of dereliction seen in the Gospels of Mark and Matthew (where Jesus says, "My God, my God, why have you forsaken me?") could be part of a recitation of Psalm 22 - which concludes with joy and celebration at God's saving work. 

A great sense of calmness and peace is evoked by this hymn also by some of the performance directions; it is suggested that the hymn is performed "in moderate time;" that it should progress, but not at all rushed. The events - the event - of the Paschal Mystery ought to be fully contemplated, with nothing risking being overlooked. 

The text of the hymn invites worshippers to engage in an act of devotion, marvelling at the death of Jesus, just as we do when we pray the Stations of the Cross; this is especially true of verses one through five. We do not hear of the Beloved Disciple's response to Jesus's death in this hymn; the focus is firmly on Mary's response. She is "weeping," "bereaved of joy" and "deeply grieved" in verse one, as any mother would be upon losing her child. In verse two, her eyes are fixed on her Son, and in verse three the worshippers are invited to "share" something of the suffering she felt at seeing her son on the cross; this theme is expanded in verse five, when the worshippers sing "May I bear with her my part." 

But death is of course not the end; the resurrection follows. It is important to remember the Paschal Mystery is the passion, death and resurrection of Jesus - three events, yet also all one, perfect salvific event collectively. Verses six and seven, while still speaking of the cross, are more centred on the salvific action of Jesus on the cross, and looking forward ultimately to "Paradise," seen at the conclusion of verse seven. In verse six, Jesus's wounds "heal... enkindle, cleanse, anneal" the worshippers, and we are thus guarded on the judgment day. We are "befriended" by Christ, in verse seven - and into Christ. 

The Stations of the Cross, thus, are a beautiful way of engaging in devotion and adoration of Jesus Christ, particularly during His final hours before and at His death. But what is equally and especially important is what happens after then - our eschatology, our eternal future, has been made certain by His salvific action - the Paschal Mystery, in which Christ died and rose to save us all. Thanks be to God!