The 10th, 11th and 12th Stations of the Cross, with St. Alphonsus

In these three Stations, we have all the events immediately surrounding the Crucifixion presented to us: Jesus is stripped of his garments, he is nailed to the Cross, and he dies. Certainly, these three Stations, and especially the 12^th Station, are the heart of the Way of the Cross. Now, more than ever, we witness the infinite love of our Savior, and we are inspired to make an act of perfect love in return.

In previous articles we considered the first, second, and third sets of three Stations each. It will now be particularly helpful to recall what we said in our introduction to St. Alphonsus’ Way of the Cross. The Doctor of Morals generally has only a brief meditation in which he does relatively little to “construct the scene” with his imagination, but instead tends to focus upon the affective elements (the internal movements of the will toward love, contrition, compassion, etc.). To this end, St. Alphonsus often gives a tropological or moral interpretation of the Station and then directs us to petition for some grace. Among the graces to plead, the grace of final perseverance (which is the grace of being admitted to heaven) is of highest importance and deserves special prominence.

My Lord Jesus Christ, Thou hast made this journey to die for me with love unutterable […] permit me to accompany Thee on this journey. Thou goest to die for love of me; I wish also, my beloved Redeemer, to die for love of Thee. My Jesus, I will live and die always united to Thee. (From the Preparatory Prayer)

The 7th, 8th and 9th Stations of the Cross, with St. Alphonsus

We now turn our attention to the next three Stations, in which our Savior falls twice and meets the women of Jerusalem. We have already considered St. Alphonsus’ approach in general, his meditations on the first three Stations, and also on the second set of three. Hence, we now turn to the middle three Stations: The second fall, the encounter with the sorrowful women, and the third fall. 

In these Stations we see clearly the humanity of our Lord, insofar as he fell several times on his journey; but also we recognize that his divinity is presented to us as well, since he tells the women to weep not for him but for their children. How great indeed is the love of our Jesus, who in the midst of such terrible suffering directs us not so much to pity for himself, but rather to conversion of heart.

Let us take counsel from the lesson our Savior has delivered us on this Via Dolorosa. In the Passion of Christ we will find instruction in all the virtues. Inspired by the love of our Lord, we are filled with sorrow and we weep for our sins and for those of the whole world.

Lazarus' resuscitation compared to Jesus' Resurrection, On the Gospel for the 5th Sunday of Lent

5^th Sunday of Lent, John 11:1-45

I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die.

In order that his disciples might not despair at his death but instead might have hope in his Resurrection, our Savior manifested his divine power and authority in raising Lazarus with the simple words, Lazarus, come forth. Surely, he who not only healed the blind man and worked many other miracles, but who also raised Lazarus from the dead, surely he would also rise from the dead himself!

Historically, the raising of Lazarus from the dead marked a significant turning point in Jesus’ ministry and earthly sojourn. Coming up to Bethany, which is near Jerusalem, Christ exposed himself to the Jewish authorities who wished to put him to death. What is more, as these wicked men had already desired to murder the Christ, now their rage was transferred over to the disciples of Jesus as well – for this reason St. Thomas the Apostle said, Let us also go [to Bethany], that we may die with him. Finally, it is significant to note that it was this marvelous sign of the raising of Lazarus which led the Pharisees and the priests to take council together. Then, Caiaphas prophesied in the Spirit that Jesus should die for the nation. And not only for the nation, but to gather together in one the children of God, that were dispersed (John 11:51-52).

While Lazarus’ resuscitation was essential different from the Resurrection of the Christ, it was nevertheless given as a sign and witness of hope. Thus, a comparison of these two events – the raising of Lazarus and the Resurrection of Jesus – will help us to understand how this miracle gives witness to the greatest Miracle. Moreover, we will come to something of an understanding of certain aspects of the Resurrection itself.

The 4th, 5th and 6th Stations of the Cross, with St. Alphonsus

Having already considered St. Alphonsus general approach to the Stations of the Cross, as well as the first three Stations of his Way of the Cross in particular, we know turn to the fourth, fifth and sixth Stations.

In these three Stations, we see Jesus interact with three individuals: His Mother, the Cyrenian, and the holy woman Veronica. We too come to meet Christ and accompany him on his sorrowful journey. Let the love which the Savior shows us in this dolorous way, inflame our hearts with a true and holy love in return.

The Fourth Station: Jesus meets his afflicted Mother

Consider, the meeting of the Son and the Mother, which took place on this journey. Jesus and Mary looked at each other, and their looks became as so many arrows to wound those hearts which loved each other so tenderly.

What sins lead to spiritual blindness?

If the blind lead the blind, both will fall into the pit.

The Pharisees of last Sunday’s Gospel were lost in profound spiritual blindness. Their minds were utterly darkened and they knew not the light of grace, nor even the light of reason – since, reason alone would have at least kept them silent in the presence of the Lord.

Though the one man had been blind from birth, his blindness was only physical. He suffered from blindness of the eyes. The Pharisees, on the other hand, did not receive their blindness at birth; but, instead, gave themselves over to blindness through their obstinacy. Their blindness was spiritual and intellectual. They suffered from blindness of the mind.

If the intellectual blindness which the Pharisees suffered was not contracted at birth, but rather was gained through a later perversion of the light of reason; what lead to this blindness? Whence proceeds blindness of the mind? If only we can discover what actions led the Pharisees into this spiritual blindness, we will be more able to remain ever in the light.

The first three Stations of the Cross, with St. Alphonsus

In an earlier article, we have discussed some of the general themes of St. Alphonsus’ approach to the Stations of the Cross and also what makes his spirituality different from others (in particular, from Ignatian prayer). In this article, we will begin our commentary on St. Alphonsus’ Way of the Cross itself – a project which will extend over at least the next two weeks.

We turn to the preparatory prayer and the first three Stations: Jesus is condemned to death, Jesus is made to bear his Cross, and Jesus falls the first time. Considering each of these in detail, it is our hope that we may all be able to enter more fully into the Way of the Cross and so increase in love for our Savior who has so loved us!

The preparatory prayer

My Lord Jesus Christ, Thou hast made this journey to die for me with love unutterable, and I have so many times unworthily abandoned Thee; but now I love Thee with my whole heart, and because I love Thee, I repent sincerely for ever having offended Thee. Pardon me, my God, and permit me to accompany Thee on this journey. Thou goest to die for love of me; I wish also, my beloved Redeemer, to die for love of Thee. My Jesus, I will live and die always united to Thee.

The blindness that leads to redemption

4^th Sunday of Lent, John 9:1-41

If you were blind, you would have no sin; but now you are saying, “We see,” so your sin remains.

How shocking it is that Christ our Light should declare, For judgment I am come into this world; that they who see not, may see; and they who see, may become blind (John 9:39). Blindness! The Light of the World tells us that he came to make blind they who now can see! What might this mean?

Were the Pharisees blind, Christ would have taken away their sin and brought about their salvation; yet, their sin remained insofar as they could see. Shall we say, then, that Christ blinded the Pharisees, while he gave true sight to the man who had been born blind? If blindness leads to redemption, ought we to desire to be blind? Or, rather, should we pray that we might see?

We have here, in this ninth chapter of John’s Gospel, a most eloquent discussion of the mystery of sin and redemption, but all hinges upon the metaphor of blindness.