Tag Archives: The Passion of Jesus

22 October, Little Flowers of Saint Francis LXXXIX: great joy and intolerable pain.

Crucifixion from Zimbabwe, by CD

An insight into Francis’s experience of the Stigmata in this extract from the Little Flowers of Saint Francis..

Those most holy wounds, since they were imprinted by Christ, gave very great joy to Saint Francis’s heart; nevertheless to his flesh and to his corporal senses they gave intolerable pain. Wherefore, being compelled thereunto by necessity, he chose Friar Leo, as more simple and more pure than the others, and to him he revealed everything; permitting him to see and to touch those sacred wounds and to bind them with certain handkerchiefs, for the allaying of the pain, and to catch the blood which issued and flowed from the said wounds; the which bandages, in time of sickness, he permitted him to change frequently, and even daily, except from Thursday evening to Saturday morning, during which time our Saviour Jesus Christ was taken for our sakes and crucified, slain and buried; and therefore, during that time, Saint Francis would not suffer that the pain of the Passion of Christ, which he bore in his body, should be assuaged in anywise by any human remedy or medicine whatsoever.

Sometimes, as Friar Leo was changing the bandage of the wound in his side, St. Francis, for the pain which he felt when that blood-soaked bandage was plucked away, laid his hand upon the breast of Friar Leo; whereby, from the touch of those sacred hands, Friar Leo felt such sweetness of devotion in his heart, that he well-nigh fell swooning to the ground.

And finally, as touching this third consideration, St. Francis having finished the fast of St. Michael the Archangel, prepared himself, by Divine revelation, to return to Santa Maria degli Angeli. Wherefore he called unto him Friar Masseo and Friar Agnolo, and, after many words and holy admonishments, he commended unto them that holy mountain with all possible earnestness, telling them that it behoved him, together with Friar Leo, to return to Santa Maria degli Angeli. And when he had said this, he took leave of them and blessed them in the name of Jesus crucified; and, yielding to their entreaties, he gave them his most holy hands, adorned with those glorious and sacred stigmata, to see, to touch and to kiss; and so leaving them consoled, he departed from them and descended the holy mountain.

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19 December, Simon Says I: No Conditions

pieta.wf

God is the example of unconditional love.

In Jesus he took on the human condition, not on condition that we love him, but because his love has no conditions.

We hope to be publishing occasional sayings of the late Father Simon Denton OFM Cap under the title ‘Simon says’. Simon loved a paradox, but so does the Lord! And Mary, who cradled her baby is often shown with the weight of her dead Son’s body in her arms, as in this picture from the Missionaries of Africa. The true meaning of Christmas was a life-long passion, in Rowan Williams’ words. May we learn to drop the conditions we set when we love someone. 

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14 March. Before the Cross I: ‘Living and Dying’ by Blessed Pierre Claverie.

beatification

This Lent we invite you to stand at the foot of the Cross of Jesus. During the last fortnight we will follow the Way of the Cross with Saint Peter, one station per day, ending on Easter Sunday. But before that we have pieces from regular and guest writers in a series called ‘Before the Cross’. Our contributors will put before us images that tell of the death of Jesus and their reflections on their chosen image, and how it helps explain what Cross of Christ means. Not that we can ever explain it.

We begin in Africa. This picture came from the Church in Algeria and shows one of the bishops and a priest present at the beatification of the 19 recent Martyrs of Algeria, with a banner showing the Martyrs’ faces. To the left, a processional cross which the clergy followed on the way to the ceremony. The figure of Christ is almost invisible at this magnitude, as the Church is almost invisible in Algerian society much of the time, but  its members are still bearing witness.

We should remember that many Imams who opposed the Islamist terrorists, as well as  thousands of ordinary Muslims, were killed in those years, including Bishop Claverie’s chauffeur and friend Mohamed. Their names are recorded together on the great doors of the Abbey of Saint Maurice in Switzerland.

The text below comes from the Missionaries of Africa’s Voix d’Afrique N°102.

door st Maurice

At the beginning of Lent in 1996, Bishop Pierre Claverie wrote an editorial for his diocesan newsletter entitled ‘Living and Dying.’

Along with tens of thousands of Algerians, we are facing a menace which sometimes, despite all our precautions, becomes very real. Many people ask themselves – and ask us too – why we insist on remaining so exposed. This is the radical question of our death and of the meaning of our life. God gave us life and we have no right to play Russian roulette with it, risking it for no purpose. Rather we have a duty to preserve it and to foster the conditions needed for it to be balanced, and healthy and fruitful.

We are preparing ourselves to join Christ on the way to his Passion and Cross. Could we not reproach Jesus for having deliberately challenged those who had the power to condemn him? Why did he not flee as he had done before when they wanted to kill him?

The Paschal Mystery obliges us to face the reality of Christ’s death and of our own, and to take stock of why we face it. Jesus did not seek out his death. But neither did he want to run away from it, since he judged that fidelity to his Father’s commands and to the coming of his Kingdom was more important than his fear of death. He chose to follow the logic of his life and mission to the end rather than betray what he was, what he had said, and what he had done, by denying or abandoning them in order to escape the final confrontation.

In every life there come moments when our choices reveal what is in us and what we are made of. There are usually the dark times. It is possible to live for a long time while avoiding this unveiling of the truth. However far we run, or how long we hide, we will have to face this moment of truth. Jesus teaches us to look this moment in the eye and not evade it. Whether it be gentle or violent, we must learn to live our death as the weight we carry through life.

+ Pierre Claverie

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July 30. 100 years ago today: Prayer of a Soldier in France.

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Joyce (Alfred Joyce) Kilmer was an American Catholic Poet who died at the front this day 100 years ago. He is buried at the Oise-Aisne cemetery shown above. In this poem he comes to terms with the everyday suffering of the soldier by laying it alongside the passion of Jesus. Our second post today is a response to KIlmer’s verses from a living American poet, our friend Christina Chase.

I have found it difficult to reconcile the link people have made between Christ’s sacrifice and the soldier at war, prepared to be killed but also prepared to kill, for his country. What right does the country have to demand either sacrifice?

But here is one man. One man’s pain and suffering, offered, not to his country, but to the one true Man who was the one true God. A lesson in that for each of us.

Prayer of a Soldier in France

My shoulders ache beneath my pack 

(Lie easier, Cross, upon His back). 

I march with feet that burn and smart 

(Tread, Holy Feet, upon my heart). 

Men shout at me who may not speak 

(They scourged Thy back and smote Thy cheek). 

I may not lift a hand to clear 

My eyes of salty drops that sear. 

(Then shall my fickle soul forget 

Thy agony of Bloody Sweat?) 

My rifle hand is stiff and numb 

(From Thy pierced palm red rivers come). 

Lord, Thou didst suffer more for me 

Than all the hosts of land and sea. 

So let me render back again 

This millionth of Thy gift. Amen. 

Joycekilmersignature

Oise-Aisne Cemetery,  official site.
Signature: Open Access, via Wikipedia  

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November 25: Jesus Beyond Dogma II: xxv – Final Journey

crososososo1450655040Lampedusa Cross

It is important that Jesus’ death be seen not just as an isolated, individual event, but the death of religious system. The time had come to set people free to worship in spirit and in truth. The significance of riding the donkey mustn’t be lost – this kind of king doesn’t ride horses! A king riding on a donkey was a step too far for the imperial set-up. Kingship now belongs to ordinary folk who ride on donkeys every day.

It was a similar story with the Temple, when he overturned the money-lenders tables. But as this was Passover the military was on hand and he was arrested and removed. The real meaning is Jesus’ life, not his death. It was his way of living that was found to be too provocative. By the time of Calvary it was far too late – the new way was already here, the seeds sown were seed of new life, not death.

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But there was a hesitant period – after his death it was a bit touch and go, the survival of the new way hung in the balance; even those who were with him fled – good men, but when the going got tough… Thank God for the good women – they stayed, right to the end. They came to anoint his body when the Sabbath ritual allowed it, and found the empty tomb. Interesting that Mary Magdalene’s recognition had nothing to do with expressing belief in the Resurrection. It was simply the plain fact that nobody but him spoke her name like that. Where his earthly dwelling ended, his enduring Spirit took over. Yes, he was gone – yet they knew he was alive; alive in a seemingly more real way than before. This was enough to bring back the faint-hearted.

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30 September – William Blake’s ‘The Agony in the Garden’

The Agony in the Garden c.1799-1800 William Blake 1757-1827 Presented by the executors of W. Graham Robertson through the Art Fund 1949 http://www.tate.org.uk/art/work/N05894

William Blake, The Agony in the Garden, c.1799-1800. Tempera on iron. Tate Britain. Image released under a Creative Commons license.

 

Blake’s The Agony in the Garden is a highly original take on this scene from Luke’s Gospel. According to Luke 22:41-45, Christ kneels, praying to the Father to ‘remove this cup from me’; an angel appears to strengthen him, and as he continues to pray, ‘his sweat was as it were great drops of blood falling down to the ground’. Artists depicting this subject are usually faithful to the details of Christ’s kneeling and the presence of an angel (sometimes more than one is included), often holding a cup.

In Blake’s version, Christ is kneeling and his eyes are open, but he is falling backwards and being caught by an angel swooping down from above. There is a strong sense of intimacy in the interaction between Christ and the angel – the direct alignment of their faces creates a mirroring, and the embracing reach of the angel and Christ’s open arms are offers of union.

Our eyes may not immediately tune in to notice the sleeping disciples in the shadows among the trees in the background. They have been relegated to this place of semi-darkness in stark contrast to the angel who appears in answer to Jesus’ prayers.

The strangeness of Blake’s interpretation of this scene might emphasise the question of how we are to read the angel in this story? I wonder if Blake has presented us with a (rather unorthodox) depiction of the Trinity, with the angel representing the Father, responding to Jesus’ prayer, and the strange blast of red light above it as the Holy Spirit.

What we certainly have is a powerful image of an angel as a positive, sustaining presence in answer to a prayer.

NAIB

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