This text might help in the discussion
CONGREGATION FOR DIVINE WORSHIP
AND THE DISCIPLINE OF THE SACRAMENTS
ON POPULAR PIETY AND THE LITURGY
PRINCIPLES AND GUIDELINES
It is an official Decree of the Congregation, approved by Bl John Paul II
- The Via Crucis is a synthesis of various devotions that have arisen since the high middle ages: the pilgrimage to the Holy Land during which the faithful devoutly visit the places associated with the Lord’s Passion; devotion to the three falls of Christ under the weight of the Cross; devotion to “the dolorous journey of Christ” which consisted in processing from one church to another in memory of Christ’s Passion; devotion to the stations of Christ, those places where Christ stopped on his journey to Calvary because obliged to do so by his executioners or exhausted by fatigue, or because moved by compassion to dialogue with those who were present at his Passion.
In its present form, the Via Crucis, widely promoted by St. Leonardo da Porto Maurizio (+1751), was approved by the Apostolic See and indulgenced, consists of fourteen stations since the middle of seventeenth century.
- The Via Crucis is a journey made in the Holy Spirit, that divine fire which burned in the heart of Jesus (cf. Lk 12, 49-50) and brought him to Calvary. This is a journey well esteemed by the Church since it has retained a living memory of the words and gestures of the final earthly days of her Spouse and Lord.
In the Via Crucis, various strands of Christian piety coalesce: the idea of life being a journey or pilgrimage; as a passage from earthly exile to our true home in Heaven; the deep desire to be conformed to the Passion of Christ; the demands of following Christ, which imply that his disciples must follow behind the Master, daily carrying their own crosses (cf Lk 9, 23).
The Via Crucis is a particularly apt pious exercise for Lent.
- The following may prove useful suggestions for a fruitful celebration of the Via Crucis:
the traditional form of the Via Crucis, with its fourteen stations, is to be retained as the typical form of this pious exercise; from time to time, however, as the occasion warrants, one or other of the traditional stations might possibly be substituted with a reflection on some other aspects of the Gospel account of the journey to Calvary which are traditionally included in the Stations of the Cross;
alternative forms of the Via Crucis have been approved by Apostolic See(138) or publicly used by the Roman Pontiff(139): these can be regarded as genuine forms of the devotion and may be used as occasion might warrant;
the Via Crucis is a pious devotion connected with the Passion of Christ; it should conclude, however, in such fashion as to leave the faithful with a sense of expectation of the resurrection in faith and hope; following the example of the Via Crucis in Jerusalem which ends with a station at the Anastasis, the celebration could end with a commemoration of the Lord’s resurrection.
- Innumerable texts exist for the celebration of the Via Crucis. Many of them were compiled by pastors who were sincerely interested in this pious exercise and convinced of its spiritual effectiveness. Texts have also been provided by lay authors who were known for their exemplary piety, holiness of life, doctrine and literary qualities.
Bearing in mind whatever instructions might have been established by the bishops in the matter, the choice of texts for the Via Crucis should take a count of the condition of those participating in its celebration and the wise pastoral principle of integrating renewal and continuity. It is always preferable to choose texts resonant with the biblical narrative and written in a clear simple style.
The Via Crucis in which hymns, silence, procession and reflective pauses are wisely integrated in a balanced manner, contribute significantly to obtaining the spiritual fruits of the pious exercise.