Where do the Stations of the Cross come from?

Formally known as the Way of the Cross, but popularly called the Stations, this devotion emerged not from scripture but from the practice of pilgrimage to the Holy Land. Since the time of Constantine, pilgrims made their way to Jerusalem to walk the Via Dolorosa ("Way of Sorrow") from Pilate's house to Golgotha, meditating on the suffering and death of Jesus. Depending on your guide this journey could include 18, 25, or as many as 37 different stops or "stations" of meditation.

For various reasons—distance, expense, and shifting political landscapes among them—it wasn't always possible for people to get to Israel. Yet the grace available in "taking up the cross" with Jesus was deemed valuable enough to seek a way to make this pilgrimage locally accessible to the faithful of Europe.

That led the Franciscans, in whose stewardship the holy sites of Jerusalem were entrusted, to franchise the Via Dolorosa in first one then several sites in Europe. "The Seven Falls of Jesus" consolidated this early Way of the Cross, three of which are preserved in our current Fourteen Stations. (Four of the meetings along the way—with Jesus' Mother, Simon of Cyrene, Veronica, and the Holy Women of Jerusalem—are considered remnants of the other Falls once observed.)

By the 16th century papal support for this devotion increased the demand for Stations in monasteries, convents, and churches. They became so popular that it would be hard to find a church, chapel, or oratory today that doesn't have the Way of the Cross erected within its walls or on its grounds in the open air. Fourteen Stations became established as the standard by the 18th century, and the Stabat Mater hymn (At the Cross Her Station Keeping) has become the traditional song for public devotions.

While images of each event often accompany the Stations, they are not required. The actual Station is represented by the cross itself, to be made of wood. The image may be fashioned of any material. Some artists have added a 15th Station of the Resurrection to create theological balance; others have rewritten the Stations to represent only scripturally based events. This devotion remains a vibrant way to embrace the spirit of pilgrimage and to contemplate how to "take up the cross" where we live.

Scripture
See the Passion accounts in Matthew 27, Mark 15, Luke 23, and John 18-19

Online resource
www.usccb.org/nab/stations.htm (alternative Stations prayed by Pope John Paul II)

Books
The New Stations of the Cross: The Way of the Cross According to Scripture by Megan McKenna (Image Books, 2003)
Walk with Jesus: Stations of the Cross by Henri J. M. Nouwen (Orbis Books, 1990)
The Way of the Cross with the Women of the Gospels by Sister Ruth Fox, O.S.B. (Liturgy Training Publications)

What's the relationship between the Old Testament and the New Testament?

Sooner or later thoughtful people will ask this question. The Old Testament, or Hebrew scriptures, can be viewed as the spiritual history of the human race. After the first ten chapters of the Book of Genesis, this history focuses specifically on one community, the people Israel.

We follow their story through good times and bad, when they prove faithful and especially as they are spectacularly unfaithful to their destiny as the people of God. The story includes families that fail to love one another; leaders who lead their people into hellish circumstances; prophets who speak for God in an attempt to avert catastrophe; wise ones who teach the truth; and brave ones who do what's right despite the cost. In other words, it's a familiar story that recurs in every generation.

The New Testament, or Christian scriptures, can't be appreciated apart from this earlier saga. For example, Isaiah foretells the birth of a Prince of Peace; the gospels announce the birth of Jesus. Symbols or types contained in the Old are re-presented in the New (the Ark of the Covenant reveals and conceals the Divine Presence in precious materials; Mary of Nazareth bears the Son of God in her own body).

Perhaps the most compelling illustration of how the Testaments fit together is the relationship between the Creation story in Genesis and the opening of the Gospel of John. "In the beginning . . . God created the heavens and the earth," Genesis intones. "In the beginning was the Word, and the Word was with God, and the Word was God," John declares.

In both of these beginnings a world springs to life as a result of the Divine Word. In each instance God's Word assumes material form and roams about. In Genesis the glorious beginning winds up in tragic defeat as humanity falls into sin and becomes vulnerable to suffering and death. In John the rather humble beginnings of God's-Word-among-us lead to triumphant reversals: Sin is defeated and death loses its sting in redemption.

Throughout the twin stories of the Testaments we hear about God's mercy and love and the constant striving of God to rescue us from our self-inflicted misery. As the rabbis say, the whole Bible can be boiled down to four words: We sin. God saves. Those last two words transform our history into the history of salvation.

Scripture
Isaiah 9:6-7 and Luke 2:1-14; Exodus 37:1-9 and Revelation 12:1-5; Genesis 1:1-31 and John 1:1-14

Online resource
The Jewish People and Their Sacred Scriptures in the Christian Bible by the Pontifical Biblical Commission

Books
Invitation to the Old Testament and Invitation to the New Testament by Alice Camille (ACTA Publications, 2004)
Biblical Literacy: The Essential Bible Stories Everyone Needs to Know by Timothy Beal (HarperOne, 2009)