John Henry Newman (1801-1890) was a theologian and poet who was first an Anglican priest and later a Roman Catholic priest and cardinal. In the 1830’s and until his conversion to Catholicism in 1845, Newman was a leading figure in the Oxford Movement. They were a group of Anglicans who looked to create a bridge between the Church of England and the Catholic Church by adopting many Catholic beliefs and liturgical rituals from before the English Reformation. Newman eventually came to believe for himself that these religious efforts proved insufficient and he left the Anglican Communion for the Catholic Church in 1845. Already an articulate and influential religious leader in Britain, Newman’s decision brought with it the burden of having upset his friends as well as being challenged by them and others for his changed religious opinions on polemical grounds. Newman, a longtime writer and speaker, responded after a while with his now-celebrated Apologia Pro Vita Sua (1865–1866), which served as a defense of his religious opinions after he quit his position as Anglican vicar at Oxford. Newman, a 19th-century master of English prose and poetry, had already published The Idea of a University (1852) and went on to publish Grammar of Assent (1870) as well as several poems, some of which were set to music or served as hymns. In 1879, at the age of 78 years old, Pope Leo XIII named Newman a cardinal for his work on behalf of the Catholic Church in England as well as his having co-founded the Catholic University of Ireland in 1854, which today as University College Dublin is Ireland’s largest institution of higher learning. On October 13, 2019, John Henry Newman was canonized a Catholic saint at the Vatican by Pope Francis. St. John Henry Newman became the first saint canonized from Britain since 1976. In remarks by Prince Charles who led the British delegation to the Vatican for Newman’s canonization, the Prince of Wales said: “In the age in which he [Newman] attains sainthood, his example is needed more than ever – for the manner in which, at his best, he could advocate without accusation, could disagree without disrespect and, perhaps most of all, could see differences as places of encounter rather than exclusion.” London-born Cardinal Newman died in England in 1890 at 89 years old. He founded the Oratory at Birmingham in 1848 and through his writings spoke to many about the issues of faith, education, and conscience.
“A given opinion, as held by several individuals, even when of the most congenial views, is as distinct as are their faces.” Oxford University sermons, 1843.
“It is as absurd to argue men, as to torture them, into believing.” Oxford University sermon, December 11, 1831.
“From the age of fifteen, dogma has been the fundamental principle of my religion: I know of no other religion; I cannot enter into the idea of any other sort of religion; religion, as a mere sentiment, is to me a dream and a mockery.” Apologia Pro Vita Sua, 1864.
“I used to wish the Arabian Tales were true; my imagination ran on unknown influences, on magical powers, and talismans. I thought life might be a dream, or I an Angel, and all this world a deception, my fellow-angels by a playful device concealing themselves from me, and deceiving me from the semblance of a material world.” Apologia Pro Vita Sua.
“I was brought up from a child to take great delight in reading the Bible; but I had formed no religious convictions till I was fifteen. Of course I had perfect knowledge of my Catechism.” Apologia Pro Vita Sua.
“I read Joseph Milner’s Church History, and was nothing short of enamoured of the long extracts from St. Augustine and the other Fathers which I found there. I read them as being the religion of the primitive Christians.” Apologia Pro Vita Sua.
“I read Newton on the Prophecies, and in consequence became most firmly convinced that the Pope was the Antichrist predicted by Daniel, St. Paul and St. John. My imagination was stained by the effects of this doctrine up to the year 1843.” Apologia Pro Vita Sua.
“There are virtues indeed, which the world is not fitted to judge about or to uphold, such as faith, hope and charity; but it can judge about Truthfulness; it can judge about the natural virtues, and truthfulness is one of them. Natural virtues may also become supernatural; Truthfulness is such…” Apologia Pro Vita Sua.
“Catholics on the other hand shade and soften the awful antagonism between good and evil, which is one of their dogmas, by holding that there are different degrees of justification, that there is a great difference in point of gravity between sin and sin, that there is a possibility and the danger of falling away, and that there is no certain knowledge given to anyone that he is simply in a state of grace, and much less that he is to persevere to the end.” Apologia Pro Vita Sua.
“Ex Umbris et Imaginibus in Veritatem! (From shadows and symbols into the truth!)
“Lead, kindly Light, amid the encircling gloom; Lead thou me on! The night is dark, and I am far from home; Lead thou me on! Keep thou my feet: I do not ask to see the distant scene; one step enough for me.” The Pillar of the Cloud, 1833.
August 14 is the Feast of St. Maximilian Kolbe (1894-1941). Fr. Kolbe died in a Nazi concentration camp (Auschwitz) after he traded places with another camp prisoner condemned to die who was a stranger. That camp prisoner, a husband and father, survived the war. He testified to Kolbe’s heroic and charitable action as a martyr during Kolbe’s canonization process in the Roman Catholic Church. Kolbe was pronounced a saint on October 10, 1982 by St. Pope John Paul II (1920-2005).
Another Catholic martyr out of the Nazi camps who is also much worth knowing is Blessed Titus Brandsma (1881-1942). Brandsma died in Dachau concentration camp, the Nazi’s first concentration camp. Opened in 1933 Dachau’s initial purpose was to imprison political opponents of the Third Reich. Kolbe was a Polish Franciscan and Brandsma was a Dutch Carmelite. In 1985 Fr. Brandsma was declared a Blessed of the Church by St. Pope John Paul II setting him too on the road to sainthood.
Franciscan friar Fr. Maximilian Kolbe. His father was German and his mother was Polish. A journalist by trade he had dedicated his work to the Virgin Mary. Arrested in Poland on February 17, 1941 for sheltering Jews and anti-Nazi publishing, Kolbe was sent to Auschwitz on May 28, 1941. He died on August 14, 1941 after he traded places with another prisoner, a total stranger, who had been condemned to die in a retribution killing by the Nazis. In 1982 Kolbe was made a saint by St. Pope John Paul II.
Blessed Titus Brandsma as a young Carmelite friar. He became an ordained priest.
Both Frs. Kolbe and Brandsma were dedicated journalists. Brandsma was a university founder and teacher as well as a modern art advocate. In 1921 he famously defended the artistic freedom of the leading Symbolist and Expressionist painter in Belgium, Albert Servaes (1883-1966). The artist, a committed Catholic, once said “I have had only two masters. The Gospels and nature.” Yet his new art work for the Stations of the Cross caused an uproar among some Catholics who were offended by the contemporary depictions of Christ’s Passion. Brandsma supported Servaes’ work for the church of the Discalced Carmelites in Luythagen, a suburb of Antwerp (they can be found today in the Cistercian Abbey of Our Lady of Koningshoeven in Tilburg, Netherlands). Brandsma arranged for the new art to be accompanied by Brandsma’s own meditations on them and published together in a newly-founded Catholic cultural review called Opgang, This helped present and clarify the profound religious content of the art work which worked to inspire the Catholic Flemish people as well as placate irate Carmelite superiors in Rome.
Much has been said and written on Titus Brandsma since his death in 1942 in Dachau concentration camp. One major theme about Brandsma from those who crossed paths with him in his lifetime was that he was a man of positive vitality, charity and cheer.
When the Nazis invaded the Netherlands in 1940, the Catholic bishops named Titus Brandsma as the spokesman for the freedom of Catholic education and the press. Brandsma did his job seriously and effectively. Father Brandsma, who was a prolific writer published in scores of publications, had vociferously and publicly opposed Nazi ideology since 1933 when Hitler came to power in Germany. In July 1941 Brandsma authored a Pastoral Letter on behalf of the bishops that was read in all Catholic parishes. The letter officially condemned the Nazis’s anti-Semitic laws and Dutch Catholics were informed that they would be denied the sacraments if they supported the Nazi party.
Brandsma had been vehemently opposed to Nazi ideology from the time Hitler rose to power in Germany in 1933. By speaking out and writing against it many times before the Second World War, he was finally arrested and imprisoned by the Nazis in their infamous Dachau concentration camp where he died.
The Nazis hated Brandsma’s vehement and active long opposition to them. They finally arrested him and tried and condemned him as an “enemy of the state” in January 1942. Just seven months later, in July 1942, Titus Brandsma was dead. His death was caused by the terrible sufferings inflicted on him by the Nazis. At the very end, Brandsma, like other prisoners, was used as a guinea pig for Nazi “doctors.” To combat malaria affecting German soldiers, the Nazis experimented on prisoners, in this instance, involuntarily infecting them with malaria and then using exotic and dangerous drugs in an attempt at a cure. At that point in his captivity, Brandsma, already worthless to the Nazis since he couldn’t work—and whose convictions they could not beat or dehumanize out of him — became a dead man walking.
There were around 40 million Protestants and 20 million Catholics in Nazi Germany. A vast majority of Germans including Germany’s 20,000 Catholic priests lived under Hitler’s ideology and were not persecuted by the Nazis. The Nazis wanted all culture and thought to bend to their ideology and whoever spoke or acted against that imperative were imprisoned and often murdered. The first clergymen to arrive at Dachau were Polish priests sent there in 1939 for helping the Polish Resistance against the Nazi invasion. Many of these nearly 2,000 Polish priests suffered the same brutal treatment as did Titus Brandsma — a regimen of starvation, beatings, and involuntary medical experimentation. From 1933 to 1945, of the 3,000 clergymen who were inmates at Dachau—whether Catholic, Protestant, Greek Orthodox, or Muslim — about 1,100 perished. Nearly one-third of Dachau’s 200,000 prisoners (or 65,000) were Jews, many of them Germans and Austrians.
Titus Brandsma as a young Carmelite friar.
Titus Brandsma as a 30 year old Dutch Carmelite priest. Brandsma was a teacher, journalist, and modern religious art advocate.
Brandsma as a teacher in 1924.
Bradsma was university rector at Nijmegan in 1934. Hitler had rose to power in neighboring Germany the year before which Brandsma vehemently opposed for the rest of his life.
For weeks since his arrival into Dachau concentration camp just outside cheery Munich, Brandsma had been starved and savagely beaten regularly. His body depleted of strength, Brandsma became infected with camp plague. Refusing to go to the camp hospital called by camp prisoners “a hell within hell,” Brandsma was eventually admitted. Its doctors, having no mission to heal and restore their patients often used them, as they did Brandsma, for cruel medical experimentation. In the end, the camp doctor assigned to Brandsma’s case ordered that his patient, now dying of terminal renal failure, be given a lethal injection administered by a camp nurse. The woman, a lapsed Catholic and SS functionary, survived the war and, having at that time returned to her faith, testified to Brandsma’s cause of death that afternoon in the summer of 1942. She remembered his last moments and that he reached into his tattered pocket to give her his only personal possession. It was a crude rosary made and given to Brandsma by another Dutch prisoner who had been executed.
One of the last photographs of Titus Brandsma before his arrest and condemnation by the Nazis as an “enemy of the state.” Brandsma had been appointed by the Catholic Bishops in Holland as their chief spokesman to defend the freedom of Catholic education and the press. After Brandsma authored a Pastoral Letter on behalf of the bishops that was read in all Catholic parishes in July 1941 that officially condemned the Nazis’s anti-Semitic laws and informed Dutch Catholics that they would be denied the sacraments if they supported the Nazi party, the Nazis arrested the Carmelite friar. Brandsma spent most of the winter and spring of 1942 in Nazi jails in Holland and was taken to Dachau concentration camp in June 1942 where he died in July 1942.
A drawing of Titus Brandsma in Amersfoort prison in Holland in spring 1942. It was drawn by a fellow prisoner who was executed by the Nazis on May 6, 1942.
When the Nazis arrested Brandsma in Holland for his exercise of free speech, the journalist-priest marveled at his bad luck: “I’m 60 years old and I’m going to jail.” Confined in assorted jails of worsening condition all that winter and into spring he arrived at Dachau in June 1942. Brandsma worked to keep a positive, indeed charitable, attitude as far as possible within a hideously barbaric situation. When he went so far as to encourage other Catholic camp prisoners to include the Nazi guards in their prayers, the other prisoners violently demurred. Brandsma retorted: “I didn’t say you ought to pray for them all day long!”
Titus Brandsma’s signature with the abbreviation “O.Carm.” after it indicating his being part of the Carmelite Order.
When Brandsma died at, and in, Nazi hands on July 26, 1942, three days later camp staff took his remains and burned them in the camp’s old furnaces. By 1943 Reichsführer-SS Heinrich Himmler (1900-1945) had ordered and installed new and bigger furnaces. They were used around the clock to dispose of prisoner remains until April 29, 1945 when Dachau was liberated by a large force of American soldiers. The Nazis scraped Brandsma’s ashes out of the furnace and disposed of them in the camp’s unmarked pit among thousands of other victims at Dachau. Inside this once-mass killing facility set within a leafy, banal German suburb that gives it its name, it is unknown the precise number of actual prisoner deaths that occurred here between 1933 and 1945, although 32,000 deaths are recorded.
Furnaces in the crematorium at Dachau. More than 31,000 prisoners died in Dachau concentration camp from 1933 to its liberation by American soldiers in 1945. The former concentration camp is situated in the middle of a leafy, banal German suburb of the same name.
At the Dachau Memorial Site, a Carmelite convent of contemplative nuns is one of the memorials close by. Built on the site of a gravel pit where prisoners were sent to work when punished for breaking camp rules, the convent’s entrance is through a former Dachau guard tower.
Always the writer, Titus Brandsma kept writing even in prison. These prison writings are a source for amazement and inspiration today. In the depth of his own terrible suffering at the hands of others, Titus Brandsma wrote: “In the depths of our being we come upon the activity of God by which he sustains us and we are led and guided by him. We have to go to its deepest source to rediscover ourselves in God.”
The author at Dachau concentration camp in July 1984. The sculpture memorial to Dachau prisoners from 1933 to 1945 by Yugoslav sculptor Nandor Glid (1924-1997) is just behind me. Glid was a Holocaust survivor who had been a forced laborer and partisan during the war and whose father and most of his family were murdered in Auschwitz.
My photograph of the entrance gate into the camp during a visit in July 1984.
Another of my photographs from Dachau in July 1984 — barbed wire, ditch, and a watch tower. The broad expanse of the prisoner barracks were dismantled leaving only their graveled footprint.
Brief newspaper announcement of the death of Blessed Fr. Titus Brandsma, Carmelite Order. Brandsma’s cause for sainthood continues to go forward today.
Featured Image: Francis Receiving the Order from Pope Honorius III, Domenico Ghirlandaio, 1483-85, fresco, originally Santa Trinita, Florence, now Piazza della Signoria.
Giotto (1267-1337), St. Francis with two men (detail), 1297-1300, Upper Church, Basilica di S. Francesco, Assisi, Italy.
By John P. Walsh
A plenary indulgence in the Roman Catholic Church wipes clean all punishment for sins during a person’s entire lifetime. For something that may assure a soul is heaven bound, there are specific and precise earthly requirements to be followed. A plenary indulgence means that the punishment for sins that could well be experienced on earth or after death in purgatory are expiated or removed. A plenary indulgence stands in contrast to the more common partial indulgences which are less comprehensive and come in a far broader range.
The plenary indulgence granted by the Pope in 1216 to the Portiuncula, a lowly Franciscan chapel outside Assisi — the so-called Portiuncula Indulgence — is remarkable in church history. As with most things associated with the life of St. Francis of Assisi (c.1181-1226), the episode turned the church’s indulgence system on its head. The new pope, Honorius III (1150-1227, reign 1216-1227), who followed the powerful and influential Pope Innocent III (reign, 1198-1216), was asked by St. Francis himself for the plenary indulgence linked to the Portiuncula, the one-room chapel given to the Franciscans and the central place for many of their founder’s most profound religious experiences.
The Portiuncula (or “Little Portion”) is a 9th century chapel given to the Franciscans by local Benedictine monks. It was here that St. Francis of Assisi received his calling to be a mendicant or beggar following in the footsteps of Jesus Christ. Since the mid-17th century it has been enshrined within a massive basilica in Assisi called Santa Maria degli Angeli (“Our Lady of the Angels”).
Honorius III listened to the little poor man Francis and expressed extreme reluctance to grant his request. How could the mighty church bestow its fullest plenary indulgence on an obscure, rundown 180 square foot chapel when a holy place such as that might normally receive only a partial indulgence? Churches, usually at their dedication, would gain a partial indulgence of days or perhaps a year or two. The Portiuncula Indulgence which begins each year at sunset on the evening of August 1 and extends until sunset of the following day, is a plenary (or lifetime) indulgence that was approved at the highest levels of the church by virtue of St. Francis of Assisi’s bold request. The saint always insisted it was not he, but Jesus Christ Himself who was asking for the plenary Portiuncula Indulgence.
Pope Francis who when elected in 2013 took his name from St. Francis of Assisi sits inside the Portiuncula chapel during his visit to Assisi in 2016 for World Day of Prayer For Peace.
In the early 13th century the church’s only plenary indulgence was for the Crusades in the Holy Land — at first for the Crusaders themselves and later for those who provided their spiritual and material support. Interestingly, the distribution of and sharing in this sole plenary indulgence had been granted to the Franciscans. The new order (1209) which started in Assisi under St. Francis had quickly spread not only throughout Europe in Francis’s lifetime but the known world. The Franciscan Order would soon embrace both men and women, religious and laity. St. Francis’s own vocation started dramatically in 1208 at the Portiuncula, the tiny dilapidated chapel on a wide plain below Assisi, no more than an hour’s walk from the hill town’s main square.
Francis’s request to the pope who was holding court in Perugia was a bold one. The pope greatly hesitated; then assented. The cardinals and the Curia—as well as the local bishops—were opposed to the idea of a plenary indulgence for the Portiuncula. Francis’s “Little Portion” was just that and unworthy of the church’s fullest indulgence especially as an international banking system was watching and to which the church had become increasingly aligned. Unable to quash outright the Poverello’s request with its papal approbation, the cardinals and Curia worked successfully to limit its temporal parameters– allowing the plenary indulgence for the Little Portion to work for the littlest of time -– namely, one day a year, from the sunset of August 1 to that of August 2. This has remained its arrangement for more than 800 years.
St. Francis Receiving Confirmation of the Franciscan Order from Pope Honorious III, by Domenico Ghirlandaio (1449-1494), originally in a central position in the Santa Trinita, Florence, Italy. It is housed today at the Piazza della Signoria. The approval of the Franciscan order by Honorius III depicted in this fresco occurred in 1223 which was about 7 years after the Portiuncula Indulgence, This 15th-century art work provides insight into the almost public event that any papal encounter entailed.
To acquire any plenary indulgence including the Portiuncula Indulgence requires taking action regarding the work to which the indulgence is attached -– in this case, it began with pilgrimage to the Portiuncula in Assisi. It also means fulfilling three more conditions. The applicant must (1) make a sacramental confession, (2) receive holy communion, and (3) pray for the intentions of the pope. To acquire a plenary indulgence also means that not even the smallest attachment to any sin is permitted.
After their meeting in 1216 the pope offered Francis the appropriate paperwork for his extraordinary indulgence but like many times before and on integral events in the life of the Franciscan Order, Francis waved it off. This great saint concluded that even church documents could be superfluous to the actual manifestation of God’s work.
Simone Martini (c. 1285-1344), St. Francis with the Stigmata, Basilica di San Francesco, Assisi, Italy.
After St. Francis died on October 3, 1226 at the Portiuncula, its plenary indulgence’s lack of a contemporary document and continued animosity from grandiose church figures led early Franciscans to not highlight the privilege. By the 1270’s with the last of the Franciscans who personally knew Francis dying off, those brothers who had been at Perugia in 1216 to witness the Portiuncula indulgence set about making notarized statements attesting to its veracity.
In this first quarter of the 21st century Franciscans and other pilgrims continue to arrive to Assisi in a constant stream as they have since the 13th century. Their visits often include traveling the short distance to the Portiuncula which is the spiritual home of St. Francis and the Franciscan movement, all of which has made a noteworthy impact on world history. But not every visit– especially among 13th century Franciscans– provides easy historical documentation of their witness to the Portiuncula’s plenary indulgence in August. In a certain way, the origin of the Portiuncula indulgence attributed to St. Francis is shrouded in history as much as possibly legend. In 2019 the Portiuncula indulgence is in effect from the evening of August 1-2. In addition to the sacramental requirements, its plenary indulgence may be received by visiting any Franciscan church in the world and that the pilgrim in the spirit of St. Francis of Assisi has that tiny terra sancta called the Portiuncula uppermost in mind so that from that place its graces may flow.
St. Francis of Assisi, Johannes Jörgensen, translated from the Danish with the author’s sanction by T. O’Conor Sloane, Image Books in association with Longmans, Green & Company, Inc, 1955.
Manual of Indulgences, USCCB Publishing , 2006.
Civilisation, Kenneth Clark, Harper & Row Publishers, New York and Evanston, 1969.
One hour’s drive (about 40 miles) south of downtown Chicago– and 90 minutes drive from the University of Notre Dame near South Bend, Indiana, is The Shrine of Christ’s Passion. Within a 30-acre site whose landscaped rocks, hills, and trees envelop the visitor, the shrine is located on busy U.S. 41 at 10630 Wicker Avenue in St. John, Indiana. A pioneer town settled in 1837, St. John still sits among farm fields though there is increasingly more development only minutes from the Indiana-Illinois state line.
On the historic Wachter family farm, the level terrain is a perfect outdoor setting for an array of multi-media and interactive attractions. Most visitors, whether as individuals or in groups, come to the shrine to traverse the half-mile winding concrete pathway that contain over 40 life-sized bronze sculptures which dramatize the Passion of Jesus Christ in the Bible.
The visit to the shrine begins in the well-stocked gift shop and leads directly outdoors to the dramatization of Jesus at The Last Supper and into the Garden of Gethsemane where Jesus prays. This is followed by the 14 traditional Stations of the Cross. The visit ends at Jesus’s empty tomb and his appearance to Mary Magdalene. Finally there is the dramatic Ascension of the Risen Jesus into Heaven on Mount Olivet.
The shrine opened in 2011 and added its latest attractions in 2017. This is a re-creation of the rock-filled path up Mount Sinai to where Moses has received the 10 Commandments.
The Shrine of Christ’s Passion required a decade of planning and over $10 million dollars to build. Each setting or station for Christ’s passion has an orientation kiosk. Each features the well-known recorded voice of American television journalist Bill Kurtis. A push of a button has Mr. Kurtis’s voice over the kiosks’ speakers provide a clear and brief description in English of the sculptures’ scenes followed by a short meditation.
Along the broad concrete pathway the prayer trail is meditative and its easy progression from station to station lends itself to discovery. Formed hills, planted trees, bushes, and grasses as well as many large boulders, provide a complete landscape far from the outside world. The design creates a terrain that is self-contained and works to evoke the arid climate of the Holy Land where the last days of Christ can become vibrant today.
Upon exiting the gift shop with its walls and shelves of tempting religious articles and other items for purchase — all proceeds apparently go to the upkeep of the shrine– one steps into an outdoor pastoral setting which offers the immediate transition into the world of the Bible and following in the footsteps of Christ during his darkest moments. Visitors share the trail with others from around the nation and world. This is part of what makes each visit to the shrine unique and alive. Yet there is ample space and freedom to enjoy one’s own completely personal experience.
Whenever one may visit the shrine — it is open 361 days a year– the prayer trail has an atmosphere that is quiet and respectful. There is always a place to sit and drink in the sculpture art detailing the greatest story ever told. Among its flora, evocative rock and land formations, and realistically-rendered life-sized sculptures depicting Jesus Christ’s suffering –- one witnesses in a a new way Christ’s mission which triumphed over sin and death.
A large and impressive place, The Shrine of Christ’s Passion retains a human scale along with giving the visitor a sense of being serenely out in nature. Depending on how much time a visitor can spend, a visit to the shrine could possibly be accomplished in as little as 30 minutes though at least an hour should be allowed to see and savor everything it has to offer.
In addition to the main prayer trail and gift shop, the shrine includes more attractions such as the Moses, Mount Sinai, and the 10 Commandments trail; The Sanctity of Life Shrine; and Our Lady of The New Millennium, a monumental three-story (34 feet) tall statue of the Virgin Mary constructed out of over 8,000 pounds of stainless steel.
The Shrine is operated by a non-denominational nonprofit, private foundation. Admission to all attractions at the shrine is free. The Shrine is open daily from 10:00 a.m. – 5:00 p.m., Thursdays until 8:00 p.m.The Prayer Trail is open year round, weather permitting.
Sources – The Shrine of Christ’s Passion Official website – http://shrineofchristspassion.org/ Our Lady of the New Millennium – https://www.chicagotribune.com/news/ct-xpm-2011-03-04-ct-talk-mary-statue-0305-20110304-story.html
Main Entrance on U.S. 41 at 10630 Wicker Avenue in St. John, Indiana, minutes from the Illinois-Indiana state line. Just 40 minutes from downtown Chicago, there is ample free parking and tour buses are welcome.
The Gift Shoppe.
The Last Supper Luke 22:19
“And he took bread, gave thanks and broke it, and gave it to them, saying, “This is my body given for you; do this in remembrance of me.”
Garden of Gethsemane Mark 14:34
soul is overwhelmed with sorrow to the point of death,” Jesus said to
them. “Stay here and keep watch.”
THE 14 STATIONS OF THE CROSS AT THE SHRINE OF CHRIST’S PASSION, ST. JOHN, INDIANA.
1. Jesus is condemned to death Matthew 27: 19-26
“Pilate had Jesus flogged, and handed him over to be crucified.”
2. Jesus carries His cross John 19:16-17
“Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha).”
3. Jesus falls for the first time Isaiah 53:1-3
“He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem.”
4. Jesus meets His mother, Mary Lamentations 1:12
“Is it nothing to you, all you who pass by? Look around and see. Is any suffering like my suffering that was inflicted on me..?”
5. Simon of Cyrene helps Jesus carry the cross Luke 23:26
“They seized Simon from Cyrene, who was on his way in from the country, and put the cross on him and made him carry it behind Jesus.”
6. Veronica wipes the face of Jesus Psalm 17:15
“As for me, I will be vindicated and will see your face; when I awake, I will be satisfied with seeing your likeness.”
7. Jesus falls for the second time Isaiah 53:4-6
“Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted.”
8. Jesus meets the women of Jerusalem Luke 23:27-31
“A large number of people followed him, including women who mourned and wailed for him. 28 Jesus turned and said to them, “Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children.”
9. Jesus falls for the third time Isaiah 53:10-11
“Yet it was the Lord’s will to crush him and cause him to suffer, and though the Lord makes his life an offering for sin, he will see his offspring and prolong his days, and the will of the Lord will prosper in his hand….”
10. Jesus is stripped of His clothes Matthew 27:27-31
“They stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him.”
11. Jesus is nailed to the cross Luke 23:33-34
“When they came to the place called the Skull, they crucified him there, along with the criminals—one on his right, the other on his left.”
12. Jesus dies on the cross Luke 23:44-49
“Jesus called out with a loud voice, “Father, into your hands I commit my spirit.” When he had said this, he breathed his last.”
13. Jesus is taken down from the cross Mark 15:39
“When the centurion who stood facing him saw how Jesus breathed his last he said, ‘Truly this man was the Son of God!'”
14. Jesus is placed in the tomb Luke 23:50-53
“Going to Pilate, Joseph of Arimathea asked for Jesus’ body. Then he took it down, wrapped it in linen cloth and placed it in a tomb cut in the rock, one in which no one had yet been laid.”
Jesus Appears to Mary Magdalene John 20:16
“Jesus said to her, “Mary.” She turned
toward him and cried out in Aramaic, “Rabboni!”
Images from the Prayer Trail
The Ascension Acts of the Apostles 1:9
“…Jesus was taken up before their very eyes,
and a cloud hid him from their sight.”
The Featured Image is St. Michael Church’s bell tower at 1633 N. Cleveland Avenue in Chicago, Illinois. In 1876 the church hoisted five new bells cast by McShane Company into the tower. Twelve years later, in 1888, the tower’s four-sided clock was put in place. The twenty-four-foot cross that sits atop the steeple weighs more than a ton.
By John P. Walsh
The story is told that if you can hear the five 2-to-6-ton bells peel from the 290-feet-tall tower of St. Michael Church you live in Chicago’s Old Town. Yet it depends on which way the wind is blowing. St. Michael Church is one of Chicago’s oldest parishes and church buildings. It was founded by German Catholics in 1852. From their arrival in the 1830s and 1840s until World War I, German immigrants of all faiths made up Chicago’s most numerous nationality. They quickly migrated out of downtown Chicago the two miles or so north to North Avenue, a thoroughfare which became known as German Broadway. This Western and Eastern European community expanded to settle a four-mile square area that was called North Town. St. Michael Church was placed in the virtual center of North Town on land donated by successful German-born Chicago businessman-brewer Michael Diversey (1810-1869). Diversey had immigrated to the United States in the 1830s from Saarland in western Germany.
St. Michael Church stands today on land donated for that purpose by successful German-American brewer Michael Diversey. It is named for that wealthy beer maker’s patron saint whose limestone figure stands in a high niche on the façade (see photograph below). Diversey’s so-called Chicago Brewery, first established in Chicago in 1839, grew to become one of the most extensive establishments of its kind in the West.
The gabled three-portal main entrance harkens back to the cathedrals of Europe and was added to the façade in 1913 by a Chicago architect.
The church building is built of red brick with limestone trim in the Romanesque style. Construction started in 1866 and finished three years later. In 1871 the new building was destroyed along with the entire North Town neighborhood in the Great Chicago Fire. Only the church’s exterior walls remained. Using existing walls, the fire-gutted St. Michael Church was rebuilt and rededicated in 1873. Ashes from that famous conflagration are still present in the church basement.
St Michael Church, interior.
In 1851 when St Michael was founded, Chicago’s population was around 30,000 making it the twenty-fourth largest city in the United States. Ten years later, in 1860, right before the outbreak of the American Civil War, Chicago’s population had almost quadrupled and now ranked in the country’s top ten largest cities. In that time the mainly Irish Catholic hierarchy in Chicago looked to religious orders to handle the tidal wave of non-English-speaking immigrants such as the Germans. At St. Michael Church that charge was entrusted in 1860 to the religious order of Redemptorists founded in Italy in 1748. The Redemptorists with their German congregation built the church in Chicago that is seen today. More than 160 years later, the Redemptorists continue to shepherd the parish.
A mosaic of Saint Michael the Archangel in the floor at the entrance of the church. He is an angel whose title “Archangel” signifies he is the leader of all God’s angels.
The mosaic of the patron angel in the floor starts the church’s 190-foot-long nave. It is one more image—others in stone, wood and paint—in the interior and exterior decoration of St. Michael Church. The archangel is mentioned four times in the Bible: in the Book of Daniel, the Epistle of Jude, and the Book of Revelation. St. Michael the archangel is mentioned by name twice in the Book of Daniel where in the first instance he helps the prophet Daniel and in another he is linked to the “end times” of the world. In the Epistle of Jude St. Michael the archangel guards the tombs of Moses and Eve and combats Satan to protect these holy sites. In the Book of Revelation St. Michael and his angels do battle with the “dragon.” St. Michael the archangel is the patron saint of soldiers, police, and doctors.
The High (or main) Altar of the Angels in St. Michael Church dates from 1902.
The spacious, airy, and dramatic church sanctuary today looks basically as it did by 1902. That was the year the stained glass was installed along with the 56-foot-high carved wood retable of the High (or main) Altar of the Angels. There are five altars in St. Michael Church but the main altar is the most spectacular, drawing the eye forward and upward. Crowning this painted construct—which is so heavy that it required a new local foundation to be dug for it—is the figure of St. Michael described in the Book of Revelation. He is garbed in his panzer (“armor”) running rebellious angels out of heaven. Michael is flanked by the archangels Gabriel and Raphael. Also depicted are the nine choirs of angels and the saints Peter and Paul. Smaller human figures depict the four evangelists identified by their Christian symbols— specifically, the Winged Man (Matthew), Winged Lion (Mark), Winged Ox (Luke) and Eagle (John). The five altars were made by E. Hackner Company of La Crosse, Wisconsin, an early twentieth century designer, manufacturer and importer of artistic ecclesiastic furnishings. The motivation for the church’s extensive redecoration in 1902 was its Golden Jubilee as well as one expression of the parishioners’ decided prosperity by the later 1890s.
The Annunciation window, Franz Mayer & Company of Munich, St. Michael Church. In 1869 the St. Michael Church building cost over $130,000 to build (approximately $2.25 million today). After the fire its repairs in 1872 cost an additional $40,000, plus unknown amounts of insurance money (about $700,000 today). Reconstruction did not include the stained glass windows which were installed in 1902. Please see my article and photographs for more historical details specifically on the stained glass in St. Michael church at https://johnpwalshblog.com/2016/05/10/angels-in-stained-glass-1902-complete-st-michael-church-in-old-town-chicago/
CHRISTMAS WINDOW (detail), 1902, St. Michael Church, Chicago. Franz Mayer & Company, Munich, Germany.
Created and installed by Mayer & Company of Munich in 1902 for St. Michael Church’s Golden Jubilee, the tall and thin stained glass windows —the fourth set of windows to be installed into architect August Walbaum’s original design— depicted biblical and other scenes and drew on centuries of craft and technique. As with other American church building adaptations of earlier European architectural styles, the use of Romanesque rounded arches and corbels accentuated the use of Gothic-style glass in the Old Town Roman Catholic church.
Carved pulpit, St. Michael Church.
Ceiling mural over the central nave.
The ceiling mural over the central nave includes symbolic depictions of the four evangelists. Its filigree evokes medieval illuminated manuscripts as well as perhaps one of the scenes from the Book of Genesis painted in the dome of The Basilica of St Mark in Venice in the fifteenth century.
An early sixteenth century Swabian-style pieta in the church vestibule was made around 1913.
The Sacred Heart side altar to the east side of the main altar honors Jesus’s apparition to St. Margaret Mary Alacoque (1647-1690). The statues depict St. Alphonsus Liguori (1696-1787) and St. Teresa of Avila (1515-1582), both founders of religious orders.
Another side altar honors Mary, Mother of Perpetual Help. This image was important to Saint Alphonsus and this specific icon was given to the Chicago Redemptorists in 1865 by Pope Pius IX (1792 – 1878). After the Great Fire, it had to be picked out of the charred embers and rubble. Having survived intact, it taken as a sign to rebuild and was later set into this nearly Indo-Chinese-style retable.
The history of St. Michael Church is a study in the rise of the German population to a dominant position in a new American city that was also rising. In less than 50 years Chicago developed out of an onion swamp into the second most populated city in the United States. Between 1874 until after World War I Chicago’s rapid emergence on the world stage was accompanied by Deutschtum (or “Germanness”) in its culture. While Deutschtum appeared to be invincible, the kaiser’s defeat in 1918 in Europe signaled the beginning of the end for German cultural dominance in Chicago and was virtually completely dismantled by World War II.
Sources: G. Lane and A. Kezys, Chicago Churches and Synogogues; P. d’A Jones and M.G. Holli, Ethnic Chicago; D.A. Pacyga and E. Skerrett, Chicago, City of Neighborhoods; D. McNamara, Heavenly City; St. Michael Church website.