The Legendary is the story of the Virgin Mary, who is said to be at the end of her life on the Cross’s Jerusalem Way. So this devotion (cf. Syrian Apocrypha On the death of Mary, about the 5th century). From the oldest messages, Personal devotions pilgrims’ to the Holy Land can be seen attending Jerusalem’s sacred places. Still, neither the pilgrimage from Bordeaux (r. 333) nor Silvia’s pilgrimage from the end of the 4th century writes about the Cross’s Way. Nevertheless, a kind of one already appears at this time a hint of piety. Pilgrims walk in procession with the coats of candles to the tomb of God and Calvary. Bologna. Petronas (5th century) allegedly brought with him from Palestine the Temple of the Holy Sepulcher’s dimensions. They imitated the building in Bologna (St. Stephen’s Cathedral), in nearby the hills were then imitated by the Temple of the Ascension from the Mount of Olives, and the valley below it was called Jehoshaphat. By the 9th century, there were already many imitated buildings in Europe God’s grave.
Medieval saints were characterized by piety for Christ’s suffering. St. Paul had a great influence here. Bernard, vol. A team, but especially St. Francis of Assisi. Writings are made contemplating the torture of the Lord. The fabric used to be laid out according to the choir clock. For example, it was recommended to think in the “direct” (morning prayer) of Christ’s arrest, at the third (ninth hour in the morning) for whipping, crowning with thorns, and carrying the cross. At noon, it was about the crucifixion, as none (at noon) there was death Lord, in the case of vespers about the removal from the cross and during the evening mod litters of burial in the grave. Medieval passion plays and folk devotions are also emerging, e.g., to the holy wounds, “your face” (especially Veronica’s scarf in Rome). The Crusades reawakened interest in the Holy Land’s pilgrimage, especially since 1333 when the Franciscans settled at memorable places. The pilgrims, of course, visited Golgotha, the tomb of God, the Mount of Olives. Dominican Ricardo de Monte Cruces writes in the Pilgrimage Book of 1294: WE SEE HIS GLORY.
«We walked the path that Christ walked and carried his cross … »He mentions the Palace of Herod, the place of Lithostrotos, the place where the cross stood, where the Virgin Mary was, and St. John, about the grave. Pilgrims from the 14th century are already talking about all the places we now call the “stops” of the Cross’s stations. However, it is interesting that they walk around the reverse: from God’s tomb to Pilate’s palace. It spread in Germany and the Netherlands in the 15th-century devotion to the “falls of Christ” in the days of his Passion: as Jesus crossed the brook Cedron, on the road from Herod to Pilate, after the scourging, on the Way of the Cross, etc. Over time, the number of the seven falls of Jesus with seven has stabilized the Virgin Mary’s pain. Similarly, the “seven painful steps” were worshiped. Christ (or nine, or twelve) and this devotion is it was associated with a visit to seven churches (in Rome, it was spread mainly by St. Philip Neri). Instead of churches, they were sometimes established columns and statues, «God’s Passion» with images of torture Lord. Some of them were already very reminiscent of today’s Stations of the Cross. Instead of ‘pads,’ there was then talk of ‘stops.’ There were various numbers, from six to fifteen. Some began at the Last Supper, others from the Savior’s farewell to the Virgin Mary, the last stop, then it was at God’s tomb. At the beginning of the 16th century, established in Freiburg, Switzerland, seven stops on the painful way of Christ from the house of Pilate to Calvary. It was seven pillars. The sacred sites of Jerusalem measured their distance. That’s how it suddenly arises in the way of today’s Stations of the Cross. It expands mainly in
Flanders in the 17th century, at the same time in Poland (recommended by Jesuits Tylkowski and Družbicki). Intoxicated of these European Personal Devotions.
The processions in Jerusalem have also changed in devotional service.
They started at God’s tomb. At the beginning of the 16th century, some pilgrims walk backward: from the Pilate house to God’s tomb. Today’s form of the Cross’s Stations, which has 14 stable stops, originated in the 17th century in Spain. From there, the Capuchin, in particular, spread to Italy, later to France and elsewhere. Much credit for this was due to the sermons of St. Leonardo of Porto Maurizio (t 1751) and the granting of those from the deserts that went on a pilgrimage to the Holy Land. Initially, it was allowed to set up cross travel only to where the Franciscans’ house, the guardians of their cities in Palestine, was. Other Pius IX. abolished this restriction.
The Way of the Cross is an easy and popular devotion. It connects there is a natural movement with imagination and reflection. It will make it’s easy to think about your life. We learn here to endure difficulties, and we decide for the good. It’s a kind of shortened pilgrimage.
Dr. Hannotel (17th century) schematically summarizes the utility from the Cross’s Way to five points. 1. It is the strengthening of faith in Christ. We see that he alone reconciled us to the Father is the only mediator between people and God. 2. Clarifies the feeling of sin. Jesus falls on the road because we fall. We learn to understand the meaning of the cross, our accidents, and suffering. 4. We know what devotion to God’s will means. 5. Christ carrying the cross is an example of all real virtues, a challenge to follow. In the decree of Pius IX. (May 14, 1871) we read that “contemplation, not of the torture and death of the Redeemer has great power; it strengthens faith, heals the wounds of conscience, purifies the sense and ignites a love of God.
In our churches, the Stations of the Cross pray together. The way from stop to stop is sung, then a short reflection is read and ends with a common prayer. Prayer books tend to instructions for modest devotion, usually in the form of short meditations. Of course, we do not have to be bound by the texts. The harder we pray the Way of the Cross, the nicer we are a stand.
According to Ignatius excerpts, he writes about the departure of the Stations of the Cross. To become monotonous, it is good to go through it with a different perspective each time. One day, we can think about how much the torture has brought The Good Lord, the second time about the evil of sin, who is thus punished. Other times we see an example of our perseverance or a guarantee that the eternal Barrel will be kind to us. Most who benefit most from prayer can understand each stop’s meaning directly reflected in his daily life. In condemning Christ, he thinks, e.g., a righteous opinion on them, which he has to endure, he thinks of his failures and failures on from Cyrene he sees his friends helping him, and after he prays for them, at the fourth stop, he asks for help Virgin Mary and the like. Such private piety may be longer or even short, depending on the circumstances. It is possible to slowly go through the building and pray the “painful” rosary. Abbot C. Marion of Marabous, Belgium, a known writer who himself often prepared for Mass by way of the Cross, told the monks of his monastery, “I have such a name that there is no more useful piety for the soul except the sacrament and liturgy than the well-executed Way of the Cross.”
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