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\”The Passion of the Christ\”
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Third Station – Jesus falls for the first time
From the Book of the Prophet Isaiah. 53:4-6: Surely he has born our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, …
Source: www.catholicnewsagency.com
Date Published: 6/7/2022
View: 4750
Good Friday: Matthew 16:24-26 ~ Jesus falls the first time
The way of the Cross is the road which leads to Paradise; it is the sure way to holiness. The Passion of Christ is the greatest and most …
Source: scpeanutgallery.com
Date Published: 12/16/2022
View: 3586
The Third Station: Jesus Falls for the First Time
Lord Jesus, the weight of the cross made you fall to the ground. The weight of our sin, the weight of our pre, brought you down. But your fall …
Source: shamelesspopery.com
Date Published: 5/5/2022
View: 1476
The Third Station Jesus falls the first time – Marian Valley
Conser this first fall of Jesus under His Cross. His flesh was torn by the scourges, His head crowned with thorns, and He had lost a great quantity of blood.
Source: marianvalley.org.au
Date Published: 9/30/2021
View: 6239
Third Station, Way of the Cross 2011
Jesus falls the first time. Jesus falls but, meek and humble, he rises. V/. We adore you, O Christ, and we bless you. R/. Because by your holy cross you …
Source: www.vatican.va
Date Published: 8/28/2022
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Luke 23:26-31. Jesus falls under the weight of the cross
Photo, Print, Drawing Luke 23:26-31. Jesus falls under the weight of the cross digital file from original. About this Item. Image.
Source: www.loc.gov
Date Published: 12/8/2021
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III Station: Jesus falls the first time – SacredSpace102fm
We read in Scripture that the righteous one “falls seven times a day” (Proverbs 24:16), but the first time we experience a major fall can …
Source: sacredspace102.blogspot.com
Date Published: 7/28/2022
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Third Station: Jesus falls the first time – Prayers – Catholic Online
Third Station: Jesus falls the first time … Jesus, the cross you have been carrying is very heavy. You are becoming weak and almost ready to faint, and you fall …
Source: www.catholic.org
Date Published: 4/27/2021
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The Third Station: Jesus Falls the First Time – Redeemed Online
The Third Station: Jesus Falls the First Time … Opening Prayer: We adore You, O Christ, and we praise You. Because, by Your holy cross, You have …
Source: redeemedonline.com
Date Published: 10/8/2021
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Station 3: Jesus falls the first time – Catholic Bishops’ Conference
When Jesus falls for the first time, he is so weakened he could scarcely walk. Yet he has to carry the great load of the Cross upon his …
Source: www.cbcew.org.uk
Date Published: 9/6/2022
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Third Station – Jesus falls for the first time
From the Book of the Prophet Isaiah. 53:4-6:
Surely he has born our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned everyone to his own way; and the Lord has laid on him the iniquity of us all.
MEDITATION
Man has fallen, and he continues to fall: often he becomes a caricature of himself, no longer the image of God, but a mockery of the Creator. Is not the man who, on the way from Jerusalem to Jericho, fell among robbers who stripped him and left him half-dead and bleeding beside the road, the image of humanity par excellence? Jesus’ fall beneath the Cross is not just the fall of the man Jesus, exhausted from his scourging. There is a more profound meaning in this fall, as Paul tells us in the Letter to the Philippians: “though he was in the form of God, he did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men… He humbled himself and became obedient unto death, even death on a Cross” (Phil 2:6-8). In Jesus’s fall beneath the weight of the Cross, the meaning of his whole life is seen: his voluntary abasement, which lifts us up from the depths of our pride. The nature of our pride is also revealed: it is that arrogance which makes us want to be liberated from God and left alone to ourselves, the arrogance which makes us think that we do not need his eternal love, but can be the masters of our own lives. In this rebellion against truth, in this attempt to be our own god, creator and judge, we fall headlong and plunge into self-destruction. The humility of Jesus is the surmounting of our pride; by his abasement he lifts us up. Let us allow him to lift us up. Let us strip away our sense of self-sufficiency, our false illusions of independence, and learn from him, the One who humbled himself, to discover our true greatness by bending low before God and before our downtrodden brothers and sisters.
PRAYER
Lord Jesus, the weight of the cross made you fall to the ground. The weight of our sin, the weight of our pride, brought you down. But your fall is not a tragedy, or mere human weakness. You came to us when, in our pride, we were laid low. The arrogance that makes us think that we ourselves can create human beings has turned man into a kind of merchandise, to be bought and sold, or stored to provide parts for experimentation. In doing this, we hope to conquer death by our own efforts, yet in reality we are profoundly debasing human dignity. Lord help us; we have fallen. Help us to abandon our destructive pride and, by learning from your humility, to rise again.
John 1:29
John 1:29 1:28 1:30 → A window of Église Saint-Martin, Réthoville, Manche, Basse-Normandie, France, depicting John 1:29: Saint John the Baptist carries a staff with an attached scroll which reads ECCE AGNUS DEI. Book Gospel of John Christian Bible part New Testament
John 1:29 is the twenty-ninth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
Content [ edit ]
In the original Greek according to Westcott-Hort this verse is:
Τῇ ἐπαύριον βλέπει ὁ Ἰωάννης τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει, Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.
In the King James Version of the Bible the text reads:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
The New International Version translates the passage as:
The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!
Analysis [ edit ]
Jesus retired into the desert immediately after his Baptism by John (Mark 1:12). It is thought He was probably coming from there when the Baptist gave this testimony: “Behold!”[1][2] “The Lamb of God,” refers to Isaiah 53:7 and Jeremiah 11:19, in which Christ is called a lamb. This was prefigured by the lamb offered up in daily sacrifices by the Jewish people for legal oblations, including the Passover. It is “of God,” for it is offered up by God the Son, to the Father, “for the world.”[2][3]
Origen: “After this testimony, Jesus is seen coming to John, not only persevering in his confession, but also advanced in goodness: as is intimated by the second day. Wherefore it is said, The next day John seeth Jesus coming to him. Long before this, the Mother of Jesus, as soon as she had conceived Him, went to see the mother of John then pregnant; and as soon as the sound of Mary’s salutation reached the ears of Elisabeth, John leaped in the womb: but now the Baptist himself after his testimony seeth Jesus coming. Men are first prepared by hearing from others, and then see with their own eyes. The example of Mary going to see Elisabeth her inferior, and the Son of God going to see the Baptist, should teach us modesty and fervent charity to our inferiors. What place the Saviour came from when He came to the Baptist we are not told here; but we find it in Matthew, Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. (Matt. 3:13)”
Chrysostom: “Or; Matthew relates directly Christ’s coming to His baptism, John His coming a second time subsequent to His baptism, as appears from what follows: I saw the Spirit descending, &c. The Evangelists have divided the periods of the history between them; Matthew passing over the part before John’s imprisonment, and hastening to that event; John chiefly dwelling on what took place before the imprisonment. Thus he says, The next day John seeth Jesus coming to him. But why did He come to him the next day after His baptism? Having been baptized with the multitude, He wished to prevent any from thinking that He came to John for the same reason that others did, viz. to confess His sins, and be washed in the river unto repentance. He comes therefore to give John an opportunity of correcting this mistake; which John accordingly did correct; viz. by those words, Behold the Lamb of God, which taketh away the sin of the world. For He Who was so pure, as to be able to absolve other men’s sins, evidently could not have come thither for the sake of confessing His own; but only to give John an opportunity of speaking of Him. He came too the next day, that those who had heard the former testimonies of John, might hear them again more plainly; and other besides. For he saith, Behold the Lamb of God, signifying that He was the one of old sought after, and reminding them of the prophecy of Isaiah, and of the shadows of the Mosaic law, in order that through the figure he might the easier lead them to the substance.”
Augustine: “If the Lamb of God is innocent, and John is the lamb, must he not be innocent? But all men come of that stock of which David sings sorrowing, Behold, I was conceived in wickedness. (Ps. 51:5) He then alone was the Lamb, who was not thus conceived; for He was not conceived in wickedness, nor in sin did His mother bear Him in her womb, Whom a virgin conceived, a virgin brought forth, because that in faith she conceived, and in faith received.”
Theophylact of Ohrid: “He is called the Lamb of God, because God the Father accepted His death for our salvation, or, in other words, because He delivered Him up to death for our sakes. For just as we say, This is the offering of such a man, meaning the offering made by him; in the same sense Christ is called the Lamb of God Who gave His Son to die for our salvation. And whereas that typical lamb did not take away any man’s sin, this one hath taken away the sin of the whole world, rescuing it from the danger it was in from the wrath of God. Behold Him1 Who taketh away the sin of the world: he saith not, who will take, but, Who taketh away the sin of the world; as if He were always doing this. For He did not then only take it away when He suffered, but from that time to the present, He taketh it away; not by being always crucified, for He made one sacrifice for sins, but by ever washing it by means of that sacrifice.”
Gregory the Great: “But then only will sin be entirely taken away from the human race, when our corruption has been turned to a glorious incorruption. We cannot be free from sin, so long as we are held in the death of the body.”
Theophylact of Ohrid: “Why does he say the sin of the world, not sins? Because he wished to express sin universally: just as we say commonly, that man was cast out of paradise; meaning the whole human race.”
Glossa Ordinaria: “Or by the sin of the world is meant original sin, which is common to the whole world: which original sin, as well as the sins of everyone individually, Christ by His grace remits.”
Augustine: “For He Who took not sin from our nature, He it is Who taketh away our sin. Some say, We take away the sins of men, because we are holy; for if he, who baptizes, is not holy, how can he take away the other’s sin, seeing he himself is full of sin? Against these reasoners let us point to the text; Behold Him Who taketh away the sin of the world; in order to do away with such presumption in man towards man.”
Origen: “As there was a connexion between the other sacrifices of the law, and the daily sacrifice of the lamb, in the same way the sacrifice of this Lamb has its reflection in the pouring out of the blood of the Martyrs, by whose patience, confession, and zeal for goodness, the machinations of the ungodly are frustrated.”
Uses [ edit ]
Music [ edit ]
The King James Version of this verse is cited as texts in the English-language oratorio “Messiah” by George Frideric Handel (HWV 56).[5]
Stations of the Cross
Series of artistic representations, depicting Jesus Christ carrying the Cross to his crucifixion
The Stations of the Cross or the Way of the Cross, also known as the Way of Sorrows or the Via Crucis, refers to a series of images depicting Jesus Christ on the day of his crucifixion and accompanying prayers. The stations grew out of imitations of the Via Dolorosa in Jerusalem, which is a traditional processional route symbolising the actual path Jesus walked to Mount Calvary. The objective of the stations is to help the Christian faithful to make a spiritual pilgrimage through contemplation of the Passion of Christ. It has become one of the most popular devotions and the stations can be found in many Western Christian churches, including those in the Roman Catholic,[1] Lutheran,[2][3] Anglican,[4] and Methodist traditions.[5][6]
Commonly, a series of 14 images will be arranged in numbered order along a path, along which worshippers—individually or in a procession—move in order, stopping at each station to say prayers and engage in reflections associated with that station. These devotions are most common during Lent, especially on Good Friday, and reflect a spirit of reparation for the sufferings and insults that Jesus endured during his passion.[7][8][9] As a physical devotion involving standing, kneeling and genuflections, the Stations of the Cross are tied with the Christian themes of repentance and mortification of the flesh.[1][10]
The style, form, and placement of the stations vary widely. The typical stations are small plaques with reliefs or paintings placed around a church nave. Modern minimalist stations can be simple crosses with a numeral in the centre.[7][11] Occasionally the faithful might say the stations of the cross without there being any image, such as when the pope leads the stations of the cross around the Colosseum in Rome on Good Friday.[12]
History [ edit ]
The Stations of the Cross originated in pilgrimage to Jerusalem and a desire to reproduce the Via Dolorosa. Imitating holy places was not a new concept. For example, the religious complex of Santo Stefano in Bologna, Italy, replicated the Church of the Holy Sepulchre and other religious sites, including the Mount of Olives and the Valley of Josaphat.[13]
Following the siege of 1187, Jerusalem fell to the forces of Saladin, the first sultan of Egypt and Syria. Forty years later, members of the Franciscan religious order were allowed back into the Holy Land. Their founder, Saint Francis of Assisi, held the Passion of Christ in special veneration and is said to have been the first person to receive stigmata.[14] In 1217, St. Francis also founded the Custody of the Holy Land to guard and promote the devotion to Christian holy places. The Franciscans’ efforts were recognized when Pope Clement VI officially proclaimed them the custodians of holy places in 1342.[14] Although several travelers who visited the Holy Land during the 12–14th centuries (e.g. Riccoldo da Monte di Croce, Burchard of Mount Sion, and James of Verona), mention a “Via Sacra”, i.e. a settled route that pilgrims followed, there is nothing in their accounts to identify this with the Way of the Cross, as we understand it.[15] The earliest use of the word “stations”, as applied to the accustomed halting-places along the Via Sacra at Jerusalem, occurs in the narrative of an English pilgrim, William Wey, who visited the Holy Land in the mid-15th century and described pilgrims following the footsteps of Christ to Golgotha. In 1521, a book called Geystlich Strass (German: “spiritual road”) was printed with illustrations of the stations in the Holy Land.[15]
During the 15th and 16th centuries, the Franciscans began to build a series of outdoor shrines in Europe to duplicate their counterparts in the Holy Land. The number of stations at these shrines varied between seven and thirty; seven was common. These were usually placed, often in small buildings, along the approach to a church, as in a set of 1490 by Adam Kraft, leading to the Johanniskirche in Nuremberg.[16] A number of rural examples were established as attractions in their own right, usually on attractive wooded hills. These include the Sacro Monte di Domodossola (1657) and Sacro Monte di Belmonte (1712), and form part of the Sacri Monti of Piedmont and Lombardy World Heritage Site, together with other examples on different devotional themes. The sculptures at these sites are very elaborate and often nearly life-size. Remnants of these sites are often referred to as calvary hills.
In 1686, in answer to their petition, Pope Innocent XI granted to the Franciscans the right to erect stations within their churches. In 1731, Pope Clement XII extended to all churches the right to have the stations, provided that a Franciscan father erected them, with the consent of the local bishop. At the same time the number of stations was fixed at fourteen. In 1857, the bishops of England were allowed to erect the stations by themselves, without the intervention of a Franciscan priest, and in 1862 this right was extended to bishops throughout the church.[17]
Stations [ edit ]
A set of the traditional 14 scenes in Limoges enamel
The Resurrection of Jesus at the Saint Mary Rawaseneng Prayer Garden, in the Rawaseneng Monastery , Indonesia
The early set of seven scenes was usually numbers 2, 3, 4, 6, 7, 11 and 14 from the list below.[16] From the late 16th century to the present, the standard complement has consisted of 14 pictures or sculptures depicting the following scenes:[18][19][20]
Although not traditionally part of the Stations, the Resurrection of Jesus is sometimes included as an unofficial fifteenth station.[dubious – discuss][21][22] One very different version, called the Via Lucis (“Way of Light”), comprising the Fourteen Stations of Light or Stations of the Resurrection, starts Jesus rising from the dead and ends with Pentecost.[23]
Scriptural form [ edit ]
Out of the fourteen traditional Stations of the Cross, only eight have a clear scriptural foundation. Station 4 appears out of order from scripture; Jesus’s mother is present at the crucifixion but is only mentioned after Jesus is nailed to the cross and before he dies (between stations 11 and 12). The scriptures contain no accounts whatsoever of any woman wiping Jesus’s face nor of Jesus falling as stated in Stations 3, 6, 7 and 9. Station 13 (Jesus’s body being taken down off the cross and laid in the arms of his mother Mary) differs from the gospels’ record, which states that Joseph of Arimathea took Jesus down from the cross and buried him.
To provide a version of this devotion more closely aligned with the biblical accounts, Pope John Paul II introduced a new form of devotion, called the Scriptural Way of the Cross, on Good Friday 1991. He celebrated that form many times but not exclusively at the Colosseum in Italy,[24][25] using the following sequence (as published by the United States Catholic Conference of Bishops):[26]
In 2007, Pope Benedict XVI approved this set of stations for meditation and public celebration.[27][28]
The New Way of the Cross (Philippines) [ edit ]
Another set of Stations are being used by the Catholic Church in the Philippines. Filipinos use this set during Visita Iglesia, which is usually done every Holy Week.
The Last Supper The Agony in Gethsemane Jesus Before the Sanhedrin Jesus is scourged and crowned with thorns Jesus Receives His Cross Jesus Falls under the weight of the Cross Simon of Cyrene Helps Jesus carry the Cross Jesus meets the women of Jerusalem Jesus is nailed to the Cross The Repentant Thief Mary and John at the Foot of the Cross Jesus dies on the Cross Jesus is laid in His Tomb Jesus rises from the Dead
Modern usage [ edit ]
In the Roman Catholic Church, the devotion may be conducted personally by the faithful, making their way from one station to another and saying the prayers, or by having an officiating celebrant move from cross to cross while the faithful make the responses. The stations themselves must consist of, at the very least, fourteen wooden crosses—pictures alone do not suffice—and they must be blessed by someone with the authority to erect stations.[29]
Pope John Paul II led an annual public prayer of the Stations of the Cross at the Roman Colosseum on Good Friday. Originally, the pope himself carried the cross from station to station, but in his last years when age and infirmity limited his strength, John Paul presided over the celebration from a stage on the Palatine Hill, while others carried the cross. Just days prior to his death in 2005, Pope John Paul II observed the Stations of the Cross from his private chapel. Each year a different person is invited to write the meditation texts for the Stations. Past composers of the Papal Stations include several non-Catholics. The pope himself wrote the texts for the Great Jubilee in 2000 and used the traditional Stations.
The celebration of the Stations of the Cross is especially common on the Fridays of Lent, especially Good Friday. Community celebrations are usually accompanied by various songs and prayers. Particularly common as musical accompaniment is the Stabat Mater. At the end of each station the Adoramus Te is sometimes sung. The Alleluia is also sung, except during Lent.
Structurally, Mel Gibson’s 2004 film, The Passion of the Christ, follows the Stations of the Cross.[30]
Debates [ edit ]
Place of Christ’s resurrection [ edit ]
Some modern liturgists[31] say the traditional Stations of the Cross are incomplete without a final scene depicting the empty tomb and the resurrection of Jesus because Jesus’ rising from the dead was an integral part of his salvific work on Earth. Advocates of the traditional form of the Stations ending with the body of Jesus being placed in the tomb say the Stations are intended as a meditation on the atoning death of Jesus, and not as a complete picture of his life, death, and resurrection. Another point of contention, at least between some ranking liturgists and traditionalists, is (the use of) the “New Way of the Cross” being recited exclusively in the Philippines and by Filipinos abroad.
The Stations of the Resurrection (also known by the Latin name of Via Lucis, Way of Light) are used in some churches at Eastertide to meditate on the Resurrection and Ascension of Jesus Christ.
Music [ edit ]
Franz Liszt wrote a Via Crucis for choir, soloists and piano or organ or harmonium in 1879. In 1931, French organist Marcel Dupré improvised and transcribed musical meditations based on fourteen poems by Paul Claudel, one for each station. Peter Maxwell Davies’s Vesalii Icones (1969), for male dancer, solo cello and instrumental ensemble, brings together the Stations of the Cross and a series of drawings from the anatomical treatise De humani corporis fabrica (1543) by the Belgian physician Andreas van Wesel (Vesalius). In Davies’s sequence, the final “station” represents the Resurrection, but of Antichrist, the composer’s moral point being the need to distinguish what is false from what is real.[32] David Bowie regarded his 1976 song “Station to Station” as “very much concerned with the stations of the cross”.[33] Paweł Łukaszewski wrote Via Crucis in 2000 and it was premiered by the Wrocław Opera on Good Friday March 30, 2018, and transmitted on TVP Kultura. Stefano Vagnini’s 2002 modular oratorio, Via Crucis,[34] is a composition for organ, computer, choir, string orchestra and brass quartet.
As the Stations of the Cross are prayed during the season of Lent in Catholic churches, each station is traditionally followed by a verse of the Stabat Mater, composed in the 13th century by Franciscan Jacopone da Todi. James Matthew Wilson’s poetic sequence, The Stations of the Cross, is written in the same meter as da Todi’s poem.[35]
Literature [ edit ]
Dimitris Lyacos’ third part of the Poena Damni trilogy, The First Death, is divided in fourteen sections in order to emphasise the “Via Dolorosa” of its marooned protagonist during his ascent on the mount of the island which constitutes the setting of the work.[citation needed][relevant?]
Gallery [ edit ]
See also [ edit ]
Stations of the Cross | Definition, Description, History, & Practices
Stations of the Cross, also called Way of the Cross, a series of 14 pictures or carvings portraying events in the Passion of Christ, from his condemnation by Pontius Pilate to his entombment. The series of stations is as follows: (1) Jesus is condemned to death, (2) he is made to bear his cross, (3) he falls the first time, (4) he meets his mother, (5) Simon of Cyrene is made to bear the cross, (6) Veronica wipes Jesus’ face, (7) he falls the second time, (8) the women of Jerusalem weep over Jesus, (9) he falls the third time, (10) he is stripped of his garments, (11) he is nailed to the cross, (12) he dies on the cross, (13) he is taken down from the cross, and (14) he is placed in the sepulchre. The images are usually mounted on the inside walls of a church or chapel but may also be erected in such places as cemeteries, corridors of hospitals and religious houses, or on mountainsides.
The devotional exercise of visiting and praying in front of each of the 14 stations and meditating on the Passion of Christ stems from the practice of early Christian pilgrims who visited the scenes of the events in Jerusalem and walked the traditional route from the supposed location of Pilate’s house to Calvary. Tradition holds that Mary, the mother of Jesus, set up stone markers at her home outside Jerusalem to prayerfully retrace the steps of her son’s Passion, but the origin of the devotion in its present form is not clear. The number of stations originally observed in Jerusalem was considerably smaller than 14. In the early 16th century, Ways of the Cross were established in Europe, and the tradition of 14 stations probably derived from the best known of them, that at Leuven (1505). The Franciscans long popularized the practice, and in the 18th century they bowed to Western Christian devotional feeling and provided 14 stations in Jerusalem. The traditional stations have been recently supplemented with the Via Lucis (the Way of Light), in which the meditations focus on the resurrected Christ.
Prayerful meditation through the Stations of the Cross is especially common during Lent and on Fridays throughout the year, in commemoration of Christ’s Crucifixion on Good Friday. The devotion may be done individually or in a group and is particularly important in Roman Catholic, Anglican, and Lutheran traditions. Each station is commonly visited with some variation of the prayer “We adore you, O Christ, and we bless you. Because by your holy cross you have redeemed the world” and with a reading from a relevant passage of Scripture. Both St. Francis of Assisi and St. Alphonso Maria de’ Liguori wrote devotional guides for the Stations of the Cross that remain popular.
Good Friday: Matthew 16:24-26 ~ Jesus falls the first time
The Way of the Cross
+ In the name of the Father, and of the Son, and of the Holy Spirit. Amen
Opening sentence — St Paul of the Cross
The way of the Cross is the road which leads to Paradise; it is the sure way to holiness.
The Passion of Christ is the greatest and most stupendous work of Divine Love.
Station Three – Jesus falls the first time
Matthew 16:24-26 ESV
Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?
Reflections:
Jesus had willingly embraced the cross, but His physical body was weak from lack of sleep, from the pressures of arrest and trial, and from torture and beating.
The spirit is willing, but the flesh is weak. Jesus said, Yes, but His body hesitated and He fell to His knees, determining to rise again even in His weakness.
Approaching Easter: The Way of the Cross
Come and see our Savior enduring so much suffering, so many insults, and oppressed with the heavy burden of the cross, for love of us. Contemplate the Son of God, Redeemer of the world, and how much He is suffering. O Jesus in Your sufferings I see the gravity of my sins. Lord have mercy!
–Saint Paul of the Cross
Prayer
Lord, You were scourged and shouldered Your cross, but Your body was weak. Your Body is still weak: Your people shrink from the weight of suffering. In our weakness, Lord – Your will be done.
Jesus, You were first a carpenter, build us into what You desire, and secure every joint tightly, that we may hold together. Plane the rough surfaces of our relationships. We are Your workmanship – Your will be done.
Jesus, You said “YES” to the Father’s will; and only Your body hesitated. May we, Your Body, no longer hesitate, but follow You in obedience, saying – Your will be done.
_____
Grant we beseech You, O Almighty God, that we who fail in so many adversities through our own weakness may take heart again through the pleading of the Passion of Your only-begotten Son Who lives and reigns with You forever and ever, Amen..
+ In the name of the Father, and of the Son, and of the Holy Spirit. Amen
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Peanut Gallery: A brief word of explanation – the general format for Morning Prayer is adapted from the Northumbrian Community‘s Daily Office, as found in Celtic Daily Prayer (see online resources here.) The Scripture readings are primarily from the Gospel of John, with the intent to complete the reading by Easter. Other Scriptures which illuminate the Gospel of John will be included along the way.
Reflections from various saints will be included as their memorial days occur during the calendar year.
On Sundays, I’ll return to the USCCB readings (see online resources here) and various liturgical resources in order to reflect the Church’s worship and concerns throughout the world.
Photo illustrations and music videos, available online, are included as they illustrate or illuminate the readings. I will try to give credit and link to sources as best I can.
The Third Station: Jesus Falls for the First Time – Shameless Popery
For the last fourteen days of Lent, I’m posting one Station of the Cross per day, taken from Pope John Paul II’s 2003 Good Friday meditations, and Pope Benedict’s 2005 Good Friday meditations, both delivered at the Colosseum.
THIRD STATION: JESUS FALLS FOR THE FIRST TIME
V. Adoramus te, Christe, et benedicimus tibi. [We adore Thee, O Christ, and we praise Thee.]
R. Quia per sanctam crucem tuam redemisti mundum. [Because by Thy holy Cross Thou hast redeemed the world.]
Pope John Paul II
From the Book of the Prophet Isaiah. 53:4-6
Surely he has borne our grief and carried our sorrows; yet we esteemed him stricken smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his bruises we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all.
MEDITATION
Third Station of the Cross, Church of Saint-Jean-Baptiste au Beguinage
Jesus falls under the weight of the Cross. He falls to the ground. He does not resort to his superhuman powers, he does not resort to the power of the angels. “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Mt 26:53). He does not ask for that. Having accepted the cup from the Father’s hands (Mk 14:36) he is resolved to drink it to the end. This is as he wills it. And so he has no thoughts of any superhuman force, although such force is at his disposal. Those who saw him when he showed his power over human infirmities, crippling diseases and even death itself, may well, in their grief, have wondered: “What now?” “Is he repudiating all that?” In a few days the disciples on the road to Emmaus would say: “We had hoped” (cf. Lk 24:21). “If you are the Son of God….” (Mt 27:40), the members of the Sanhedrin were to fling at him. And the crowd would yell: “He saved others but he cannot save himself” (Mk 15:31: Mt 27:42).
He accepts these provocations, which seem to undermine the whole meaning of his mission, his teaching, his miracles. He accepts them all, for he is determined not to combat them. To be insulted is what he wills. To stagger and fall under the weight of Cross is what he wills. He wills it all. To the end, down to the bitter end, he is faithful to what he had said: “Not my will, but yours be done” (cf. Mk 14:36, etc.).
God will bring forth the salvation of humanity from Christ’s falling beneath the weight of the Cross.
ACCLAMATION
Jesus, meek lamb, Redeemer, you bear the sin of the world. R. Kyrie, eleison.
Jesus, our companion at times of suffering, you share in our human weakness. R. Kyrie, eleison
Pope Benedict XVI
From the Book of the Prophet Isaiah. 53:4-6
Surely he has born our grief and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned everyone to his own way; and the Lord has laid on him the iniquity of us all.
MEDITATION
Third Station of the Cross, Three Falls Church, Salamanca, Mexico
Man has fallen, and he continues to fall: often he becomes a caricature of himself, no longer the image of God, but a mockery of the Creator. Is not the man who, on the way from Jerusalem to Jericho, fell among robbers who stripped him and left him half-dead and bleeding beside the road, the image of humanity par excellence? Jesus’ fall beneath the Cross is not just the fall of the man Jesus, exhausted from his scourging. There is a more profound meaning in this fall, as Paul tells us in the Letter to the Philippians: “though he was in the form of God, he did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men… He humbled himself and became obedient unto death, even death on a Cross” (Phil 2:6-8). In Jesus’ fall beneath the weight of the Cross, the meaning of his whole life is seen: his voluntary abasement, which lifts us up from the depths of our pride.
The nature of our pride is also revealed: it is that arrogance which makes us want to be liberated from God and left alone to ourselves, the arrogance which makes us think that we do not need his eternal love, but can be the masters of our own lives. In this rebellion against truth, in this attempt to be our own god, creator and judge, we fall headlong and plunge into self-destruction. The humility of Jesus is the surmounting of our pride; by his abasement he lifts us up. Let us allow him to lift us up. Let us strip away our sense of self-sufficiency, our false illusions of independence, and learn from him, the One who humbled himself, to discover our true greatness by bending low before God and before our downtrodden brothers and sisters.
PRAYER
Lord Jesus, the weight of the cross made you fall to the ground. The weight of our sin, the weight of our pride, brought you down. But your fall is not a tragedy, or mere human weakness. You came to us when, in our pride, we were laid low. The arrogance that makes us think that we ourselves can create human beings has turned man into a kind of merchandise, to be bought and sold, or stored to provide parts for experimentation. In doing this, we hope to conquer death by our own efforts, yet in reality we are profoundly debasing human dignity. Lord help us; we have fallen. Help us to abandon our destructive pride and, by learning from your humility, to rise again.
Third Station of the Cross, Pfettisheim Saint Symphorian
Pater noster, …
O quam tristis et afflicta
fuit illa benedica
mater Unigeniti!
Our Father, who art in Heaven,
Hallowed by Thy Name
Thy Kingdom come, Thy will be done,
on Earth as it is in Heaven.
Give us this day our Daily Bread,
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil.
O how sad and sore distressed
was that Mother, highly blest,
of the sole-begotten One.
The Third Station Jesus falls the first time
He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth. Isaiah 15:7
Consider this first fall of Jesus under His Cross. His flesh was torn by the scourges, His head crowned with thorns, and He had lost a great quantity of blood. He was so weakened that he could scarcely walk, and yet he had to carry this great load upon His shoulders. The soldiers struck Him rudely, and thus He fell several times in His journey.
My beloved Jesus, it is not the weight of the Cross, but my sins, which have made Thee suffer so much pain. Ah, by the merits of this first fall, deliver me from the misfortune of falling into mortal sin. I love Thee, O my Jesus, with my whole heart; I repent of having offended Thee. Never permit me to separate myself from Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.
Third Station, Way of the Cross 2011
SR. ELENA MARIA MANGANELLI, O.S.A.
VIA CRUCIS
LECCETO 2011 THIRD STATION
Jesus falls the first time Jesus falls but, meek and humble, he rises V/. We adore you, O Christ, and we bless you.
R/. Because by your holy cross you have redeemed the world. From the Gospel according to Matthew 11:28-30 “Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light”. * * * The story of Jesus falling three times along the Way of the Cross is not part of the biblical account; it is a legacy of traditional devotion, carefully preserved and cultivated in the hearts of those who pray.
In his first fall, Jesus turns to us, shows us a path, becomes our teacher.
He invites us to come to him whenever we experience human powerlessness, and to discover there the closeness of God’s power.
He shows us the path leading to the fount of true refreshment, of the grace which is sufficient.
He teaches us the lesson of a meekness which quells rebellion and a trust which supplants arrogance.
As our teacher, the fallen Jesus gives us, most of all, the great lesson of humility, “the path that brought him to the resurrection”.[1] The path that, after every fall, gives us the strength to say: “Now I will begin again, O Lord, with you and not alone!” Jesus most humble,
our own falls, born of our shortcomings and sins,
bruise the pride of our hearts,
close them to the grace of humility
and halt our journey on the path that leads to you. Come, Spirit of Truth,
free us from every pretence of self-sufficiency
and grant that we may recognize in every fall
a step upon the stairway that rises to you! All: Pater noster, qui es in caelis:
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua, sicut in caelo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo. O quam tristis et afflicta
fuit illa benedicta
Mater Unigeniti.
[1] Commentary on the Psalms, 127, 10. , 127, 10. © Copyright 2011 – Libreria Editrice Vaticana
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The Third Station: Jesus Falls the First Time
Opening Prayer: We adore You, O Christ, and we praise You. Because, by Your holy cross, You have redeemed the world.
Reflect: Consider the first fall of Jesus. Loss of blood from the scourging and crowing with thorns had so weakened Him that He could hardly walk; and yet He had to carry that great load upon His shoulders. As the soldiers struck Him cruelly, He fell several times under the heavy cross.
Prayer: My beloved Jesus, it was not the weight of the cross but the weight of my sins which made You
suffer so much. By the merits of this first fall, save me from falling into mortal sin. I love You, O my Jesus, with all my heart; I am sorry that I have offended You. May I never offend You again. Grant that I may love You always; and then do with me as You will.
Watch today’s video featuring Ben Lesnefsky:
Today’s Podcast Episode: Are we honest with God and with ourselves when we pray?
Listen to today’s scripture reflection here: https://redeemedonline.com/podcast/march-30-2019/
Station 3: Jesus falls the first time
Genuflecting:
V. We adore you, O Christ, and we praise you.
R. Because by your holy Cross, you have redeemed the world.
Standing:
Consider the first fall of Jesus under his Cross; his flesh was torn by the scourges, his head was crowned with thorns; he had lost a great quantity of blood. So weakened he could scarcely walk, he yet had to carry this great load upon his shoulders. The soldiers struck him rudely and he fell several times.
My Jesus, it is the weight, not of the Cross, but of my sins, which made you suffer so much pain. By the merits of this first fall, deliver me from the misfortune of falling into mortal sin.
I love you, Jesus, my love, above all things: I repent with my whole heart for having offended you. Never permit me to separate myself from you again. Grant that I may love you always, and then do with me what you will.
Our Father, Hail Mary, Glory be.
Oh, how sad and sore distressed
Was that Mother highly blessed
Of the sole-begotten One!
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