Replies

The Stational Church

In older missals, each day in Lent and other feasts refer to a "Station" in some church of Rome. Although this practice is not highlighted in our present missals, the Church still honors this tradition of Stational Churches, particularly during the Lenten season (see the Vatican website for the list of the stational churches for Lent and the Pontifical North American College section on the Station Churches of Rome).

Directions

History of the Station Stational or station churches are churches in Rome designated to be the special location for worship on a particular day. This practice dates back to the early centuries of the Church. The Pope (or his legate) would celebrate solemn Mass in one after another of the four greater and the three minor basilicas during the 4th and 5th centuries (the seven churches or Sette Chiese — St. John Lateran, St. Peter, St. Paul Outside the Walls, St. Mary Major, the Holy Cross in Jerusalem, St. Lawrence, and the Twelve Apostles). Other churches were added to list as needed for various liturgical occasions, bringing the total number of churches to 45, with the last two (Santa Agatha and Santa Maria Nuova, called Santa Franciscan Romana) added by Pope Pius XI on March 5, 1934. When the popes started residing in Avignon, France in 1305, the popularity of this devotion declined until recently.

On the day of the station, the faithful would gather in one church (church of the collecta or gathering) and in procession singing the Litany of the Saints or psalms, they would go to the church where the Mass was to be celebrated: there they met the Pope and his clergy, coming in state from his Patriarchal Palace of the Lateran. This was called "making the station." Such a Mass was a "conventual mass" (or community Mass) of the City and the world, Urbis et Orbis (the visible congregation in Rome and the invisible audience of the entire world). This old custom reminds us that Rome is the center of Christian worship, from which we received our faith and our liturgy.

Present Practice of the Stational Church There is not always a Papal Mass in the stational church, but the stational procession and Mass have been restored at Rome, especially in Lent when each day has its proper Station and Mass. On Ash Wednesday the station at Santa Sabina Church is the most important of all, because the Pope still gathers there and distributes ashes to the people. In the 1968 Enchiridion of Indulgences states "[a] partial indulgence is granted to the faithful, who on the day indicated in the Roman Missal devoutly visit the Stational Church of Rome (Stationalium Ecclesiarum Urbis visitatio) named for that day; but if they also assist at the sacred functions celebrated in the morning or evening, a plenary indulgence is granted."

There are 86 stations of the year (great feasts and during Lent), and on Christmas, three, and on Easter, two "stational Masses" are mentioned, bringing the number of these stations to 89. Most of the stations are named after saints. In gathering for the Mass, the saint was so vividly in the minds of the people, that the saint seemed present among them. This explains why the missal states "Statio ad sanctum Paulum." The service is, as Pius Parsch states: "not merely in the church of St. Paul, but rather in his very presence. In the stational liturgy, then, St. Paul was considered as actually present and acting in his capacity as head and pattern for the liturgical worshipers. Yes, even more, the assembled congregation entered into a mystical union with the saint by sharing in his glory and by seeing him beforehand the Lord's advent in the Mass."

The processing from church to church demonstrates our earthly pilgrimage to our eternal home. This universal Christian practice also reminds of our Roman heritage, and helps us pray as one body, encouraging and praying for one another, worshipping together as a universal community. Let us use this old custom for "interior transformation and transmutation through the Lenten Eucharist under the leadership of our stational saint in holy fellowship." (M. Hellriegel). Jennifer Gregory Miller Jennifer G. Miller

ON THE PHYSICAL DEATH OF JESUS CHRIST

William D. Edwards, MD; Wesley J. Gabel, MDiv; Floyd E Hosmer, MS, AMI

Jesus of Nazareth underwent Jewish and Roman trials, was flogged, and was sentenced to death by crucifixion. The scourging produced deep stripelike lacerations and appreciable blood loss, and it probably set the stage for hypovolemic shock, as evidenced by the fact that Jesus was too weakened to carry the crossbar (patibulum) to Golgotha. At the site of crucifixion, his wrists were nailed to the patibulum and, after the patibulum was lifted onto the upright post (stipes), his feet were nailed to the stipes. The major pathophysiologic effect of crucifixion was an interference with normal respirations. Accordingly death resulted primarily from hypovolemic shock and exhaustion asphyxia. Jesus' death was ensured by the thrust of a soldier's spear into his side. Modern medical interpretation of the historical evidence indicate that Jesus was dead when taken down from the cross. (JAMA 1986;255:1455-1463)

The life and teachings of Jesus of Nazareth have formed the basis for a major world religion (Christianity), have appreciably influenced the course of human history, and, by virtue of a compassionate attitude towards the sick, also have contributed to the development of modern medicine. The eminence of Jesus as a historical figure and the suffering and controversy associated with his death have stimulated us to investigate, in an interdisciplinary manner, the circumstances surrounding his crucifixion. Accordingly, it is our intent to present not a theological treatise but rather a medically and historically accurate account of the physical death of the one called Jesus Christ.

SOURCES

The source material concerning Christ's death comprises a body of literature and not a physical body or its skeletal remains. Accordingly, the credibility of any discussion of Jesus' death will be determined primarily by the credibility of one's sources. For this review, the source material includes the writings of ancient Christian and non-Christian authors, the writings of modern authors, and the Shroud of Turin. (1-40) Using the legal-historical method of scientific investigation, (27) scholars have established the reliability and accuracy of the ancient manuscripts. (26,27,29,31)

The most extensive and detailed descriptions of the life and death of Jesus are to be found in the New Testament gospels of Matthew, Mark, Luke, and John. (1) The other 23 books of the New Testament support but do not expand on the details recorded in the gospels. Contemporary Christian, Jewish, and Roman authors provide additional insight concerning the first-century Jewish and Roman legal systems and the details of scourging and crucifixion. (5) Seneca, Livy, Plutarch, and others refer to crucifixion practices in their works. (8,28) Specifically, Jesus (or his crucifixion) is mentioned by the Roman historians Cornelius Tacitus, Pliny the Younger, and Suetonius, by non-Roman historians Thallus and Phlegon, by the satirist Lucian of Samosata, by the Jewish Talmud, and by the Jewish historian Flavius Josephus, although the authenticity of portions of the latter is problematic. (26) The Shroud of Turin is considered by many to represent the actual burial cloth of Jesus, (22) and several publications concerning the medical aspects of his death draw conclusions from this assumption. (5,11) The Shroud of Turin and recent archaeological findings provide valuable information concerning Roman crucifixion practices. (22-24) The interpretations of modern writers, based on a knowledge of science and medicine not available in the first century, may offer additional insight concerning the possible mechanisms of Jesus' death. (2,17) When taken in concert, certain facts – the extensive and early testimony of both Christian proponents and opponents, and their universal acceptance of Jesus as a true historical figure; the ethic of the Gospel writers, and the shortness of the time interval between the events and the extant manuscripts; and the confirmation of the Gospel accounts by historians and archaeological findings (26,27) – ensure a reliable testimony from which a modern medical interpretation of Jesus' death may be made.

Page 1 + Page 2 + Page 3 + Page 4 + Page 5 + Page 6 + Page 7 + Page 8 + Page 9