See the introduction and index for further information. The index page also includes the text of the prayers traditionally used at each station.
See the introduction and index for further information.
For the fifteen days from today, the fifth Sunday of Lent, to Easter Day, I plan to post one of the Stations of the Cross. The artwork for the stations is from photos I’ve taken of the simple but profound images decorating the cathedral of Sankt Sebastian, Magdeburg. This page will function as a cumulative index, and I will update the links each day.
Each station begins with the traditional response:
We adore you, O Christ, and we bless you,
because by your holy cross you have redeemed the world.
There is then a short reflection on the theme of the station, and the video concludes with the Taizé chant: Jesus, remember me.
- Jesus is condemned to death.
- Jesus carries his cross.
- Jesus falls the first time.
- Jesus meets his mother.
- Simon of Cyrene helps Jesus carry the cross.
- St Veronica wipes the face of Jesus.
- Jesus falls the second time.
- Jesus meets the women of Jerusalem.
- Jesus falls the third time.
- Jesus is stripped of his clothing.
- Jesus is nailed to the cross.
- Jesus dies on the cross.
- Jesus is taken down from the cross.
- Jesus is laid in the tomb.
- Jesus is raised from the tomb.
It is traditional to conclude each station with three prayers: the Lord’s Prayer, the Hail Mary, and the Gloria Patri. For convenience, the text of those prayers is printed below.
Our Father, who art in heaven,
hallowed be 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.
For thine is the kingdom,
the power and the glory,
for ever and ever. Amen.
Hail Mary, full of grace,
the Lord is with thee.
Blessed art thou amongst women,
and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners,
now and at the hour of our death. Amen.
Glory be to the Father, and to the Son:
and to the Holy Spirit;
As it was in the beginning, is now,
and shall be for ever. Amen.
The archbishops and others are presently encouraging people to attend acts of worship in their imagination, and online. People are asked to pray at home, but with others who are praying elsewhere. This includes virtual Holy Communion – and many people have used the traditional language of “spiritual communion” without explaining it. Here’s a short explanation, with some prayers that you can use.
There are have always been times when people have wished to take Holy Communion, but could not. Sometimes that is because they are travelling, sometimes because they are ill, and sometimes because of wrongdoing and their own personal sin. There is also the standing barrier to communion that is Christian division and disunity. This regularly prevents us receiving the sacrament equally with and in other denominations.
The present suspension of gathering for public worship makes this lack of physical access to Holy Communion a temporary norm rather than an occasional exception. Despite this physical barrier, all Christians are being encouraged to pray, to meet virtually, and to gather spiritually. When we are unable to share sacramentally in the unity of Christ’s body, we nonetheless seek to unite ourselves to Christ, believing that as we draw closer to God, we also grow closer to one another.
The practice of making a spiritual communion, as this is called, is well known in Christian tradition, but less well known in contemporary practice, especially in protestant churches. It normally involves being as much present as possible at the celebration of the Eucharist.
In the past that has included being physically present where able, and, if not, present in the imagination at the time of the celebration. Today we have the opportunity to be present online, and through webcams: this makes it easier to have a sense of praying together while physically absent.
Beyond this, it also involves a conscious act of spiritual participation at the point in the liturgy when individuals would normally receive Holy Communion.
There are many different prayers that have been written to put this into words. Here are three different sets of words. The first comes from St Francis, from a time before the western church divided into catholic and protestant. The second comes from the Roman Catholic tradition. These focus (as is traditional) purely on the relationship of the individual with God.
The last has been specially written for our present situation, and has a communal aspect also. It is currently an imperfect first draft, and may well develop and change in the light of conversation and comment.
Prayer of St Francis
I believe that you, O Jesus, are in the most holy Sacrament. I love you and desire you. Come into my heart. I embrace you. Never leave me. May the burning and most sweet power of your love, O Lord Jesus Christ. I beseech you, absorb my mind that I may die through love of your love, who were graciously pleased to die through love of my love.
Act of Spiritual Communion by St Alphonsus Liguori
My Jesus, I believe that you are present in the Blessed Sacrament. I love you above all things and I desire you in my soul. Since I cannot now receive you sacramentally, come at least spiritually into my heart. As though you were already there, I embrace you and unite myself wholly to you; never permit that I should be separated from you.
A prayer for communion in separation
Lord Jesus Christ, life-giver and good physician, here you meet me in our need. In a world marred by corruption and marked by death, draw me into true life. By your selfless sacrifice, help me to live for others and not myself. May I, who cannot now receive you sacramentally, embrace you more fully in my heart, mind and soul. Help me unite myself to you in spirit, so that I may be drawn closer to those from whom I am isolated in body. Through sharing your life given up in death for us all, may we grow together in love into a richer and more profound communion of life.
Some texts, in my view, simply don’t work – even if they seem to be used all the time. Perhaps other people don’t have my problems with it, but one such text is that used at the fraction – the breaking of the bread – in Common Worship.
Here is the text:
We break this bread
to share in the body of Christ.
Though we are many, we are one body,
because we all share in one bread.
I have three problems with it. It is bland. It spells out the symbolism in a way which appears on the surface to narrow it down to the gathered congregation, rather than broadening it to the whole church. It has an element of smugness about it, that would be easier to tolerate if our congregations were more diverse and less monochrome than they typically are.
Given the choices allowed by Common Worship, it’s surprising that so few options occur at this point. There appear to be only two alternatives provided in the whole breadth of official provision. The first, the more poetic and prayerful of the two, is suggested especially in the Christmas season; the second, and rather more prosaic (despite being a direct biblical quotation), is a general alternative also suggested particularly for Lent and Passiontide.
We break the bread of life,
and that life is the light of the world
God here among us,
light in the midst of us,
bring us to light and life.
Every time we eat this bread
and drink this cup,
we proclaim the Lord’s death
until he comes.
The first thing to be said is that any specific form of wording – despite common practice – is only required by the rubric (Note 20 in the Order 1 Notes) on Sundays and Principal Holy Days. For most weekday masses the Bread may be broken while saying the Lamb of God, or in silence.
The second thing to note is that, if the rubric were strictly to be obeyed, the Liturgical Commission and the House of Bishops have already broken it by allowing the first alternative above (“We break the bread of life …”) in Common Worship: Times and Seasons. That they have done so suggests a certain degree of official resiling from the narrow frame of the rubric.
The third point I would make is that, almost certainly, the attention given to the breaking of the bread comes from a mistaken and overfond attachment to Dom Gregory Dix’s theories about the Shape of the Liturgy. In that influential, but now dated book, Dix bequeathed to the liturgical revisers of the late twentieth century an overemphasis on a fourfold (or sevenfold if one separates out the cup) shape to the eucharistic action: take, bless, break, give. With such a shape, it became very important to draw attention to the action of breaking.
I would suggest, however, that there are really only two fundamental actions, rather than four: giving thanks (or blessing, or offering according to theological persuasion), and sharing, and the other actions are subsidiary to those. We take in order to present to God with thanksgiving, and we break in order to share. There’s nothing wrong with providing words for those actions, but it’s hard to see they need this level of prescription. After all, if the presider can be trusted to compose a preface for the eucharistic prayer, surely they have the ability to come up with appropriate words for the fraction.
So, I take my cue from the House of Bishops overriding the rubric, and, as ever, appeal to Canon B5(i) (“The minister who is to conduct the service may in his discretion make and use variations which are not of substantial importance in any form of service authorised by Canon B 1 according to particular circumstances). It certainly seems to me legitimate to provide alternative words that have a broader frame of less self-congratulatory reference than the limited official provision.
Here’s a starter for 10:
We break the bread of life,
participation in Christ’s body once broken.
We share the cup of salvation,
communion in Christ’s life once given.
I confess, though, that, on the whole, I would rather default to performing the fraction while the Agnus Dei is being said or sung.