THE PASSION OF JESUS CHRIST
BY Bishop BOSSUET
" The Lord has laid on Him the iniquity of us all " (Is. liii. 6).
IT belongs to God alone to speak to us of His greatness ;
and to Him alone it belongs to tell us of His abasement.
We can never have conceptions lofty enough to enable
us to speak rightly of the Divine greatness ; and as
regards His humiliation, we could never dare to entertain thoughts so low as fitly to express its fathomless
depth. In both cases alike, God and God alone must
mark out the boundary line beyond which human
thought and human speech dare not venture. Now
therefore when I am considering and bringing before
your consideration the thought of our Divine Lord
charged with and convicted of more crimes than were
ever imputed to the blackest criminal in this world’s
history, be sure that I shall keep most rigidly within
that boundary line marked out by the hand of the
Eternal Father. The Prophet Isaiah himself, speaking
of the Saviour, says : And we have thought Him as it
were a leper (Is. liii. 4) ; that is, not only as a man
scarred with innumerable wounds and sores, but as one
literally clothed as with a garment in those hideous
sins of which leprosy was the type. holy and Divine
Leper ! O most just and innocent One bowed down
under the shameful burden of the sins of the whole
world ! as I look upon Thee thus oppressed and humiliated, I will never for one instant forget that only by
bearing the punishment due to those sins couldst Thou
be quit of their awful weight of ignominy.
And it was upon you, O saving Cross, once the tree
of shame but now the object of a world s adoration, it
was upon you that the Divine Saviour paid, to the
very last farthing, that stupendous debt ! You bore
the price of our Salvation, you are the Tree of Life
yielding for us the fruit of immortality ! O holy Cross,
venerated by the whole Church of God, help me to
imprint your image upon every heart ; and that I may
the better set forth the humiliations of Jesus, let me
bow down in adoration of His self-abasement, crying
out : Hail, holy Cross
There is one thought on which we will only dwell
for a moment, and even for that space of time simply
because of its bearing on the condition of our suffering
and dying Lord hanging upon that Cross of shame and
laden with the iniquity of us all. That thought is, that
the first punishment of a sinner is that of being delivered over to himself ; and assuredly it is a most just
punishment. Sin, says St. Augustine, brings with it
its own penalty ; whoever commits a crime is the first
to punish himself for it, witness that worm which never
dies, the gnawing remorse, the restless disquietude of
a troubled conscience. All that proves to us clearly
enough that the sinner is himself his own punishment ;
and if we do not experience this punishment in our
present life, God will most certainly make us do so,
fully and terribly, in the life to come.
Now let us turn from generalities to the one absorbing thought of our suffering Saviour. The moment
having at last come when He was to appear as a
criminal before His judges and before the assembled
multitude of His enemies, the Eternal Father begins
to make Him feel the weight, the crushing burden of
sin, by the punishment which He actually inflicts upon
Himself. Hitherto, all through the course of His
earthly life, He has spoken of His passion with joy.
He has longed with an ardent longing for that supreme
hour which He calls His own (John xiii. i), as the
completion of His mission, as the crowning act of that
most Divine Life. But that serene peace, that tranquil
calmness of spirit is not to last ; in the secret, eternal
dispensation of Providence it is decreed that the
Saviour of the world shall go forth to meet death with
fear and trembling, because He is to go to meet it as a
criminal, because He is to afflict and to trouble Him
self. This is why the Divine Sufferer, feeling His hour
approaching, says sorrowfully : Now is My soul troubled
(John xii. 27). Not till this moment, He would seem
to say, has My soul ever been overshadowed by even
the faintest cloud of trouble, but now that I must
appear as a criminal, it is only fitting and right that
it should be thus overshadowed and darkened ; and so
indeed it was. Over that Divine soul swept the storm
of four disturbing passions of weariness, fear, sadness,
and languor : He began to be heavy and to fear, and to
be sorrowful and sad (Matt. xxvi. 37 ; Mark xiv. 33).
Let us try to analyze or define these conditions of the
soul, which oppressed the Saviour of the world as He
passed along the way to the Garden of Agony. Weariness, or heaviness of spirit, makes life appear almost
intolerable ; every moment of it is a burden of which
we would fain rid ourselves. Fear shakes the soul to
its very foundations, threatening it with a thousand
possible evils and disasters ; sadness wraps it in a
sombre cloud, the very shadow of death in its gloom
and obscurity ; and, last of all, languor overwhelms it
with a strange faintness and failure of all its natural
forces, which is almost like death itself. These, then,
were the conditions which drew from the lips of our
Divine Lord that sorrowful assertion, Now is My soul
troubled ; this is the beginning of the punishment which
He bore for us. Yes, but the beginning only ; and
before entering further into the consideration of that
terrible agony, we must, if we would realize its full
intensity, at once and for ever disabuse our minds of
that error (into which some of our minds fall) of
imagining that the immovable constancy of the Son of
God, supported by Divine power, prevented His soul
from being violently agitated by those passions of
which we have been speaking and which, seeing that
He was not only perfect God but also perfect man,
were incidental to His human nature.
Holy Scripture, when speaking of sorrow and suffer
ing, makes use of a metaphor which throws some light
upon this objection often erroneously advanced. The
inspired writers compare sorrow to a troubled sea
which cannot rest ; and assuredly grief has its bitter
waters which sometimes flood the stricken soul ; it has
its impetuous waves which threaten to overwhelm it,
and often when we think it has grown calmer it is only
a temporary lull before a fresh outburst of fury. The
Prophet, indeed, actually makes use of this comparison, when speaking of the Passion of the Son of God :
Great, he says, is Thy sorrow as an ocean (Lam. ii. 13).
Since, then, His sorrow is like a sea, it was assuredly
in His power to restrain that sorrow, as we read in the
Gospel that He restrained the fury of the tempest on
the Sea of Galilee. Then He quelled the wind and
waters with a word, and there was made a great calm
(Mark iv. 39). But at other times He exercised His
Divine power in a yet more glorious and majestic
manner ; giving rein to the tempests and suffering the
winds to lash the waves into fury, while He, calm and
serene in the dignity of His Godhead, walked upon
the waters, treading the angry waves under His feet.
Even so did Jesus in His Passion deal with sorrow.
He might have commanded its waves and they would
have been still ; He might with a single word have
calmed the tempest which was troubling His soul, but
it was not His will so to do. He, Who is the Eternal
Wisdom and Who disposes and does all things at the
appointed time, seeing that the hour of suffering had
come, opened the flood-gates and let the torrent pour
in upon His soul in full force. It is true that He
walked upon the troubled sea calm and unmoved, but
still it remained a troubled sea ; its swelling waves
surged over His most sensitive spirit, weighing it down
with heaviness, tossing it to and fro with fear, overwhelming it with sadness. Never for an instant imagine
that the constancy which we adore in the Son of God,
minimized one into of His sufferings ; He did indeed
surmount them all, but He none the less felt them all.
He drained the chalice of His Passion to the very dregs,
not leaving one single drop in its depths ; and not only
did He drink the potion, but He did so slowly, tasting
its full bitterness as drop by drop it wetted His sacred
lips. Hence the heaviness, the fear, the dejection, the
languor which so overwhelmed Him as to force from
Him those words of lamentation spoken to His Apostles:
My soul is sorrowful, even unto death ; stay you here and
watch with Me (Matt. xxvi. 38).
Ah, we know too well what it was that thus
oppressed and weighed down the soul of our Divine
Saviour ! It was the burden of our sins and of the
sins of the whole world. Yes, putting aside all philosophic reasoning, all studied language and tricks of
oratory, let us calmly and seriously fix our attention
on the wonderful picture offered to our mental vision
by the Prophet : All we like sheep have gone astray, every
one hath turned aside into his own way, and the Lord hath
laid on Him the iniquity of us all (Isa. liii. 6).
See this Divine Saviour on Whom suddenly are
heaped the sins of the whole world, all the treacheries
and perfidies, all the impurities and adulteries, all the
impieties and sacrileges, all the curses and blasphemies,
in a word, all the deadly horrors of which our depraved
nature is capable. Ah ! what a terrible accumulation,
what a very avalanche of loathsomeness descending
upon the spotless soul of Jesus ! The torrents of iniquity
have troubled Me (Ps. xvii. 5). Yes, they have indeed
troubled Him. Prostrate even in the dust, groaning
beneath this shameful burden, not even daring to look
up to Heaven, so bowed down to the earth is that
Sacred Head with the grievous weight of our sins
which He has truly made His own.
Sinner, hardened in pride and obstinacy, look upon
Jesus bowed down and prostrate in the dust because
you lift your haughty head to the stars ; see Him
weighed down by the heavy burden of sin because you
make so light of it and because you shake off the yoke
of discipline ; see Him in His Agony, and remember
that because you take pleasure in sin He must endure
that agony caused by sin. To understand this better,
it would be well to remind ourselves that every sin
involves shame and sorrow shame because of undue
and unreasonable self-exaltation, and sorrow because
of delight taken in what ought to have yielded no
gratification. Jesus, All-holy and Divine, in taking
our sins upon Himself must of necessity experience
these emotions in their most vehement intensity ;
hence His Agony.
Shame first covers His sacred face, then bows Him
down to the earth ; but, what is more marvelous still,
shame makes Him tremble before His Eternal Father.
He no longer speaks to Him with the loving familiarity,
the unwavering confidence of an only Son relying
absolutely upon the unfailing goodness of His Father.
Father ! if it be possible I But is there anything that
is impossible with God ? Yes, Father, all things are
possible to Thee, if it is Thy will that they should be
done. Thou wilt ; and can it be that Thou shouldst
not will what a Son so beloved asks of Thee ? Listen
to the actual words which then fall from those Divine
lips : My Father, if it be possible, let this chalice pass
from Me. Nevertheless, not as I will, but as Thou wilt
(Matt. xxvi. 39). O Jesus, Divine Lord and Master,
can this be the language of a well-beloved Son ? Only
a little while ago Thou saidst with such calm confidence:
Father, all that is Mine is Thine, and Thine is Mine
(John xvii. 10) ; and at another time, beginning Thy
prayer with an act of thanksgiving, Thou saidst :
Father, I thank Thee that Thou hast heard Me, and I
knew that thou hearest Me always (John xi. 41-42).
Why, dear Lord, dost Thou now speak so differently ?
Why do I now hear these sorrowful words : Not My
Will but Thine ? Since when has this opposition
between the will of the Father and that of the Son
begun to operate ?
Ah ! can you not see that the Divine Son is trembling
beneath the burden of the sins of men ? The shame of
those offenses with which He is laden, contends with
that happy filial liberty which once was His. What
sad constraint for the Son of God ! And being in an
agony He prayed the longer. There was a time when a
single short sentence was sufficient to carry all before
it ; He had but to say : Father, I will it (John xvii. 24).
There was a time when He could speak thus boldly ;
but now that the personality of the Only-Begotten
Son is veiled and cloaked by the sinner s garments, He
no longer dares to use such freedom. He prays, but
He prays with trembling ; and, praying a long time,
He drinks in long deep draughts of the shame of a long
refusal. Speak no more, Divine substitute for sinners ;
nothing but death remains for Thee.
The second cause of the Agony of Jesus was sorrow
for the sins with which He was laden ; a sorrow so
deadly and so crushing that no human imagination
can picture it. We, miserable and lethargic sinners as
we are, do not and cannot feel the full bitterness of sin.
If you would form some faint idea of it, see the flood
of bitter tears which Peter shed for one single sin of
unfaithfulness. But our Divine Lord, like the scape
goat sent out into the wilderness, bore on His sacred
shoulders not only the sin of Peter, but also that of
the traitor Judas, of the cowardly Pilate, nay, even
of the furious rabble who became guilty of deicide as
they cried out : Let Him be crucified ! (Matt, xxvii. 23).
O Jesus ! laden with the sins of the whole world, were
Your tears as a limitless ocean, they could not be in
just proportion to the measureless infinity of those sins.
Sorrow of heart now comes to swell this torrent of
bitterness, and to make it truly incalculable. Jesus
grieves for all our sins as though He had committed
them Himself, because in His Father s sight He is
indeed laden with them all. There is not one of those
sins that has not its own special and peculiar
malice. He sorrows over them as much as they deserve
to be sorrowed over ; because He must pay the price
of all, and in that price sorrow has its part, sorrow
which must bring with it no sort of consolation, for
consolation would have subtracted something from the
amount of that debt which must be paid in full. And
what a debt ! What an overwhelming burden ! David
in his distress cried out : My sins encompass me on
every side, they are more in number than the hairs of my
head, my heart has failed me (Ps. xxxvii). Ah ! Sacred
Heart of Jesus, weighed down by the multitude of our
sins, what shall we say of Thee ? Divine Heart,
sorrowful even unto death, how canst Thou find room
even in Thy fathomless depths for the countless miseries
which pierce and rack Thee ?
Yes, it is not for a moment to be doubted that the
sorrows of Jesus were in themselves sufficiently poignant
and numerous to have at any moment stopped the
beating of that Sacred Heart. He Himself has told
us : My soul is sorrowful even unto death (Matt. xxvi.
38) ; and in order to convince us more certainly of
the fact, He gives a token, the marvelous sweat of
blood pouring in crimson drops from head to foot as
He prayed in the Garden of the Agony. I care not to
try and find any natural cause for this sweat of blood.
It was Divine, miraculous, supernatural, but the Son
of God permitted it to occur in order to convince us
that the suffering caused to Him by our sins was of
itself sufficient to draw from His sacred veins such a
torrent of blood as was copious enough to have exhausted all His physical forces and snapped asunder
those bonds which keep the soul imprisoned in the
body. He would then assuredly have died in the throes
of this supreme agony, had not Divine power sustained
Him in it, reserving Him for future developments of
that suffering which while death was still delayed
reached its climax on the Cross of Calvary.
And what then was this agony, so infinitely different
to any which ordinary mortals ever undergo ? In
their case the soul which clings to the body and would
fain not to be separated from it, is torn from its poor
fleshly tenement by violence ; whereas the soul of our
Divine Lord, on the very point of quitting its prison,
ready to take flight as a caged bird when its door is set
open, is restrained from so doing by Divine authority.
In the dying the soul clings with passionate struggles
and strivings to the flesh which it loves and cannot
bear to abandon ; death having already made itself
master of the outworks of the citadel the soul retreats
into its inner courts, and finally entrenches itself in the
secret recesses of the poor palpitating heart ; there
for a while it holds its own, resisting, baffling, but only
on the defence, till the enemy at last triumphs, and
drives it from even that final refuge, dealing at the
same time the death-blow. Not so with our Divine
Saviour. When all the physical forces of His Sacred
Humanity are disordered, enfeebled, almost annihilated by the outpouring of the Precious Blood in the
Garden of the Agony, the soul, ready to take flight, is
arrested, held captive, still detained in her prison
house, by that supreme command which cannot be
resisted or disobeyed. Ah ! my beloved Jesus, sorrow
ful indeed even unto death, still live on a little longer,
live on to bear the other torments which await Thee !
The Jews with the traitor Judas at their head are
close at hand, there must be something left for them
to do. It is enough, dear Lord, that Thou hast shown
sinners that sin of itself would have had power sufficient
to deprive Thee of life.
Sinner, would you have believed it possible that
your sin could have had such tremendous, such fatal
power ? Had we only seen Jesus exhausted, fainting,
dying in the hands of His executioners, we should
always have believed that His death was the result of
the tortures inflicted upon Him by those barbarians.
But now, seeing Him prostrate, bleeding, agonized in
the Garden of Olives, with nothing but the burden of
our sins to overwhelm Him thus, with no other tormentors, no other tortures near Him, now, now indeed
we know ourselves to be the Deicides, now we must
weep and groan and beat our breasts, and tremble as
accusing conscience brings this awful truth home to
our hearts. And well indeed may we tremble, having
within ourselves, deep down in the recesses of our own
hearts, so certain a cause of death. Sin was sufficient
in itself to bring about the death of a God ; and how
is it, then, that we poor mortals, having this poison
always lurking in our vitals, yet live on ? Ah ! we
only do so by a miracle. The same Divine power which
miraculously retained the soul of the Saviour within
the prison of His mortal body works a like marvel for
ours, but with this difference : it preserves our life in
order to spare us such torments, but in our Divine Lord
it does this only that He may undergo fresh suffering,
a new and keener agony, as we shall presently see.
It is written in the Book of Wisdom (Wis. v. 21) that
all creatures shall rise up in arms to do battle with God
against His enemies ; and this is the second scourge
with which He threatens sinners. Our Divine substitute, holy, merciful, and loving, has already borne the
first portion of the sentence, that of self-inflicted agony ; now He has reached the second stage of the vengeance
of the Eternal Father, and almost all creatures are
about to unite in subjecting the Victim to every kind
of insult and torment. I do not of course mean that
every individual creature was made an instrument in
carrying out the terrible punishment inflicted upon
Jesus Christ, because it was due to our sins which He
had taken upon Himself. No, I am only putting before
you the fact that our Divine Lord in His agony was
abandoned to every sort of insult, outrage, torture that
it would have been in the power of the vilest and most
miserable living creature to inflict upon Him.
In order to gain a clear idea of this second part of
the punishment which was a source of infinite pain, we
must before all things remember one certain truth.
Seeing it to be just that the sinner when separated
from God (Who is his strength and his support) should
fall into the utmost extremity of weakness, our Lord,
as soon as He in His infinite mercy had put Himself
in the place of all who ever had sinned, or ever would
sin, voluntarily suspended and as it were withdrew
into Himself the employment of His Divine power.
This is why, when the Jews drew near to seize Him, He
spoke these memorable words : Are you come out
against Me as a thief ? When I was daily with you in
the Temple you did not stretch out your hands against
Me ; but this is your hour and the power of darkness
(Luke xxii. 52-53).
Speaking thus, He would have them understand that
they had no power to arrest Him in the days when He
taught and ministered and worked miracles among
them, because then He was exerting His own Divine
power ; but that now, when that power was no longer
asserting itself, the opposing forces that were brought
to bear upon His Sacred Humanity by the hatred and
malice of His enemies, had nothing to restrain, nothing
to limit them. Now is your hour and the power of dark
ness. This marvelous suspension of the power of the
Son of God did not restrict itself to the restraint and
self-imposed truce to all His extraordinary and Divine
power, it even included the suspension of some of His
human and merely natural forces, as you shall see.
If a man finds himself unable to resist violence, he
can sometimes save himself by flight ; if he cannot
avoid being taken prisoner, he can at least defend him
self when he is accused ; or if he is deprived of that
liberty, he can always find some relief in his distress by
vehement complaints of the injustice with which he is
being treated, and by groans and lamentations over
his sufferings. Not so in the case of our Divine Lord.
Of His own will He put away all these powers ; in the
Son of God they were all fettered, even His very tongue
was tied. When they accuse Him, He answers not ;
when they strike Him, He murmurs not, not even the
faintest groan or sigh such as the weak and oppressed
utter in the hope of stirring some pity in the hearts of
their tormentors. He opens not His mouth (Isa. liii. 7).
Nay more, He does not even turn away His head from
the cruel blows which are rained upon it ; He remains
motionless, not making an effort to elude one single
blow.
What then is He doing in His Passion ? The
Scriptures tell us in a few words : He delivered Himself
to him that judged Him unjustly (i Peter ii. 23) ; and
what is here said of our Divine Lord s judge is to be
understood consequently as regards all who in those
terrible hours took upon themselves the task of insult
ing and torturing Him. He delivered Himself up. Yes,
He gives Himself up to them, that they may do what
they will with Him. They wish to kiss Him, He gives
them His sacred lips ; to bind Him, He holds out His
hands to them ; to buffet Him, He turns His cheek to
them ; to strike Him with their staves and to scourge
Him, He offers His back and His shoulders to the cruel
blows. They accuse Him before Caiphas and Pilate,
He stands humbly before them as one convicted of
guilt. Herod and all his court mock and deride Him,
sending Him to and fro as a fool ; He is silent, seeming
thus to own the justice of their accusations. They
abandon Him to the mercy of the servants and the
soldiers, and He even more absolutely abandons Him
self to their pitiless outrages. That adorable Face, once
so majestic and Divine that Heaven and earth were
rapt in ecstasy as they beheld it, that Face Jesus
Himself offers with calm unmoved dignity to the spittle
of the vile rabble. They pluck out His hair, He says
not a word ; as a sheep before its shearers the Son of
God is dumb. The insolent soldiery press round Him,
urging one another to fresh acts of cruelty. " He calls
himself the King of the Jews," they cry out ; " then
he must have a crown," and they put upon His sacred
head a crown of thorns, driving in the thorns roughly
with blows to make it fit more tightly ; He receives it
all meekly. " See," they cry, " Herod has clothed him
in white like a fool ; bring that old scarlet mantle and
put it round his shoulders, so as to make a contrast of
colours. Give us your hand, King of the Jews ; here
is a reed for a sceptre, make what use of it you please."
Ah ! but it is no longer a jest. Now comes something real ; the sentence of death is pronounced.
Stretch forth Thy hands again ; the nails are ready to
fasten them to the Cross. Come, Jews and Romans,
great and small, soldiers and citizens, rally your forces,
heap blow upon blow, insult upon insult, wound upon
wound, indignity upon indignity. Even when He
hangs upon the Cross, make a mockery of His misery,
ridicule Him as though He were a fool ; wreak your
fury upon Him as though He were a criminal ; He
delivers Himself up to you, He is ready to suffer all,
all that your cruel malice, your inhuman ingenuity of
mockery, may bring to bear upon Him.
Well, have you, Christians, considered this appalling
picture, this terrible mass of sufferings, sufferings
beyond thought or imagination, which 1 have brought
together before your eyes ; and has it no power to
move you ? Do I not see one tear ? Do I not hear one
sob ? Are you waiting for me to detail to you more in
particular the varied circumstances of this stupendous
tragedy ? Must I bring before you one by one all the
actors who played their part on that stage of infamy ?
Judas, who gives Him the traitor s kiss ; Peter, who
denies Him ; Malchus, who strikes Him ; the false
witnesses, who calumniate Him ; the priests, who
blaspheme His name ; the judge, who acknowledges
and yet condemns His innocence ? Must I depict to
you the Sacred Victim groaning under that hailstorm
of blows and scourging, fainting under the burden of
His Cross, under the pressure of the thorns that pierce
His brow, under the tortures that the executioners
inflict upon His whole body ? But the day would close
in before I had even got half through the frightful
details. It is enough ; let us pass on to serious meditation upon this tremendous subject.
Look upon that Face once so beautiful, now so
marred, so piteous in its disfigurement. This is indeed
a Man of Sorrows and acquainted with grief. Behold
the man ! (John xix. 5), so Pilate speaks as he offers
Him to the public gaze, to the public derision, on the
heights of the Pretorium. But is this indeed a man ?
O Jesus ! who could recognize Thee thus brought low,
thus changed in form and feature by the cruel chastisement which our sins, our own sins, have inflicted upon
Thee ? Can this indeed be the Man promised to us
from all eternity ? the Man Whom the Prophet, speaking to God the Father, calls the Man of Thy right hand ?
Yes, there is no room here for doubt or questioning ;
this is of a truth the Man needed by us to atone for
our iniquities ; only a Man so disfigured in form and
feature could restore in us the image of God which our
sins had effaced ; only this Man so covered with wounds
could heal the deep wounds of our guilty souls : He
was wounded for our iniquities, He was bruised for our
sins ; the chastisement of our peace was upon Him, and
by His bruises we are healed (Isa. liii. 5).
O Sacred Wounds, I adore you ! O Glorious Scars, I
kiss you ! O Precious Blood, flowing from the thorn-pierced brow, from the tortured eyes, from the mangled
body, let me gather up drop by drop the healing,
life-giving stream ! Earth, do not drink up this Precious
Blood ! Job says : earth, cover thou not my blood
(Job xvi. 19). The blood of Job mattered not. But
the Blood of Jesus, shed for a world s ransom ! " Earth,"
again I say, " drink not this Blood of Jesus ; every
precious drop of it belongs to us, and must fall upon
our sinful souls." I hear the frantic cry of the Jews :
His Blood be upon us and upon our children (Matt.
xxvii. 25). Yes, accursed race, it shall be, and it will
be ; your desire, your request, will only be too fully
granted ; this Blood will be upon you, for your condemnation, to the end of time, till the Lord, wearying
at last of His vengeance, may deign to take pity on
your scattered remnant. Oh ! may the Blood of Jesus
never be upon us in that way ! May it never cry for
vengeance on our hard-heartedness, our obstinacy, our
impenitence ! May it be upon us only for our sanctification and salvation ! Let me wash my soul in this most
Precious Blood ! let me be dyed with it from head to
foot ! let its deep crimson, like a robe, hide my sins
from the eyes of a Just Judge, Divine, All-holy, in
Whose sight the very heavens are not pure.
But not yet may we plunge into that healing bath ;
the Blood of our Divine Redeemer must flow in still
more copious streams. Come with me to the foot of
the Cross ; there we can indeed plunge into a stream
of His Blood, for that Precious Blood is there like a
river overflowing its channel and soon to dry up its
source ! Come to the Cross ; Jesus has carried it upon
His shoulders, and now the executioners are about to
fasten Him to it. It is here that my soul is stirred to
its very depths, as I contemplate my Divine Saviour
bearing on His own sacred shoulders the shameful
instrument of His death. This, more than all the other
indignities which we have seen heaped upon Him,
overwhelms me with grief and indignant horror,
because this it is which most strongly makes the Holy
One, the Spotless Victim, appear in the guise of a
sinner. To be fastened to the cross is to suffer the
punishment of an ordinary criminal, but to carry that
cross oneself is to make public confession that one
deserves to die upon that tree of shame. Therefore it
was that when this last indignity was added to the
malefactor s penalty, it was regarded as a sort of confession of the justice of his sentence and as a public
avowal of his crime.
O Jesus ! innocent Jesus ! must Thou confess Thy
self deserving of this extremest penalty ? Yes, so it
must be. Men impute to our Divine Redeemer sins
which He has indeed never committed ; but God has
laid upon Him our iniquities, and now He is about to
make for them that reparation which honour and
justice demand, in the face of heaven and earth. As
soon therefore as He beholds the Cross to which He is
to be fastened, He salutes it thus : " Come, Cross of
vShame, that I may embrace you ! It is just and fitting
that I should carry you, since it is My due. O holy
Father, it is My due, not because of the sins which the
Jews impute to Me, but because of those which Thou
hast laid upon Me." Then gathering together all His
failing forces, so that He may be able to carry this
heavy Cross along the Way of Sorrows and up the Hill
of Calvary, Jesus meekly takes it upon His shoulders,
and in so doing takes upon Himself as it were afresh the
sins of the whole world in order that He may pay their
penalty upon that tree of shame.
Is there yet any crime left of which Jesus has not
been accused ? If so, bring it now ; not a single one
must be left out. Ah ! but it is all done ; the tremendous burden has been all heaped up, it is complete.
Then let us all draw near, weeping, trembling, on our
knees, and let each one of us acknowledge to his own
guilty heart his own individual share in that awful
piled-up burden under which Jesus Christ is bending.
Alas ! it is our disobedience, our sins, our ingratitude
that weigh Him down ! Alas ! and wretched man that
I am, my sins increase His load ! My sins and yours,
all, all are adding to its weight. But let us not forget
that the sins which make the burden almost insupportable to our Divine Saviour are those for which we have
never done penance.
In this great Sacrifice it was essential that all should
be Divine. It was essential that a satisfaction worthy
of God should be offered, and that a God should Him
self offer it ; that vengeance worthy of God should be
executed, and again that God Himself should execute it.
Our Divine Lord is fastened to the shameful Tree,
and the cruel nails are piercing His sacred hands and
feet ; there is nothing to support the weight of His
mangled and dislocated body but those hands already
so terribly wounded by the nails, and now that weight
is dragging the wounds open, wider and deeper. Loss
of blood and anguish of spirit has parched His sacred
tongue and dried up His very vitals, yet only vinegar
and gall are offered to Him to quench that consuming
thirst. In the midst of those unspeakable torments He
sees round about the Cross and stretching into the far
distance a vast crowd of spectators mocking His
anguish, wagging their heads, cursing and deriding.
On either side of Him are crucified two thieves ; one
of whom, frantic with despair, dies blaspheming Him.
Ah ! but all that agony which we have been trying to
realize and to lay to heart, was but a preliminary to
that supremest suffering which this Divine Victim,
this Scapegoat for all sinners, was to endure upon the
Cross, and which must needs come to Him from a
power greater than that of any mere creature. Indeed,
it belongs to God alone to avenge insults offered to
Himself ; and as long as He takes no part in the
punishment inflicted upon a sinner, that punishment
is, comparatively speaking, but a light one. To Him
alone it belongs to execute upon sinners that sentence
which is their due, and His arm alone is mighty enough
to deal with them according to their deserts. Vengeance is Mine, I will repay (Rom. xii. 19), says the
Eternal God ; and therefore it was that having laid
upon His own Beloved Son all our sins, He must needs
launch upon His devoted head all the thunderbolts of
His wrath, the righteous vengeance due to those sins.
Not content with delivering Him up to the will of His
enemies, the Eternal Father Himself was pleased to
bruise Him in His infirmity (Isa. liii. 10). It was the
will and pleasure of the Most High thus to bruise Him,
it was a punishment planned in the Divine counsels
from all Eternity. Can men or angels conceive any
thing more terrible ?
St. Paul gives us some idea, and an appalling one,
of the nature of this punishment. Putting before us
on the one hand all the tremendous curses which the
Law of God justly pronounces upon sinners, and, on
the other, showing to the eye of faith Jesus Christ
crucified in their stead, Jesus Christ become sin for
us, St. Paul does not hesitate to tell us that Jesus
Christ was made a curse for us (Gal. iii. 13). For it is
written in the Law, and the declaration conies from
God Himself, that he is accursed of God that hangeth
on a tree (Deut. xxi. 23). And St. Paul tells us that this
saying was prophetic and related principally to the
Son of God, to Whom, as being the end of the Law, he
does not hesitate to apply it. Here, then, behold Him
accursed of God ! Should we have dared to say this,
nay, even to think it, had not the Holy Ghost Himself
taught us to believe it ? Since, then, the doctrine
comes to us from so Divine a source, let us try to
understand it as far as our limited faculties will
permit.
I learn from the teaching of Holy Scripture that
God s curse upon sinners, in the first place, wraps them
about and clings to them like a noisome raiment : He
put on cursing like a garment (Ps. cviii. 18) ; then that
it penetrates deeper and deeper into their very being
and substance : entering like water into his entrails and
like oil into his bones (Ps. cviii). O Jesus Christ my
Saviour ! can it be that Thou art reduced to such a
state as this ? Yes, so it is ; for the curse of God has
encompassed Him without and within. His Eternal
Father Who hitherto, throughout the course of that
Divine Son s life upon earth, had delighted in giving
Him proofs of His love, leaves Him helpless, without
any token of protecting tenderness ; it is as though He
said to His enemies : Do with Him what you will, I
abandon Him. O Eternal Father ! but this is the
moment when most of all He needs Thy succour ;
listen to His appeal : Do Thou deliver Me, for I am
poor and needy, and My heart is troubled within Me
(Ps. cviii. 22). The Jews are crying out to Him that if
He will come down from the Cross they will believe in
Him (Matt, xxvii. 42). Now surely is the moment
when the heavens should open, now is the time when
from out their glorious heights a Voice Divine should
thrill our hearts with the proclamation, This is My
Beloved Son I (Matt. xvii. 5). But no, the heavens are
as brass above Him ; no miracle attests the hidden
Divinity of this adorable Victim ; on the contrary, so
absolutely is the protection of God the Father with
drawn from Him, that the very devils, conscious of
this abandonment so awful and complete, come troop
ing round the Cross, that they may make Jesus the
sport of their malice and their fury. For we read in
the holy Gospels that when the devils had finished
their temptation in the wilderness, they departed from
Him for a time (Luke iv. 13), or until another time ;
and this other time the Fathers interpret to be the time
of His Passion, which was indeed their time. What
then must have been the fury of their malice now in
this hour which belonged to the powers of darkness ;
since even in the wilderness, at a time when opposing
forces controlled their efforts, they yet were able to
stir the soul of the sinless One so terribly ?
But the curse of God reaches further than any mere
attack from without ; it penetrates into the very
depths of the soul, and strikes at the root of our Divine
Lord s physical and mental powers. The Scriptures
tell us that God has a countenance for the just and a
countenance for sinners. The countenance which He
has for the just is tranquil and serene, dispelling all
clouds and shadows, calming the troubles of conscience
and filling it with holy joy (Ps. xxi.). My Crucified
Jesus ! once, yes, once in the days that are past, this
countenance in all its radiant beauty was turned upon
Thee, but now all is changed. Now the countenance
which God turns upon sinners, that countenance of
which it is written that it is against them that do evil
(Ps. xxxiii. 17), is turned upon Thee, and it is the
countenance of justice. God shows to His beloved Son
this countenance, He turns upon Him a glance not of
that gentle serenity which calms the troubled spirit,
but rather of that wrath so dreadful that, like a flaming
fire at which coals are kindled, it strikes terror into
every guilty conscience. Yes, He looks upon His Divine
Son as a sinner, and goes forth to meet Him as a Judge
confronting a criminal. " O My God ! " Jesus exclaims,
" why dost Thou so deal with Me ? Why is Thy love
and tender pity no longer shielding Me ? Why art
Thou now so far from Me ? My God, why hast Thou
forsaken Me P " (Matt, xxvii. 46).
The curse of God has pierced even into the inmost
recesses of the soul of Jesus, whither it alone can
penetrate. The passage leading into that torture-
chamber is closed and sealed against the most violent
assaults of creatures ; God only Who made it can
enter in there, He reserves that privilege to Himself.
In one moment also, when it pleases Him so to do, He
can, in the words of Scripture, shake it from the foundtions (Wisdom iv. 19), bringing upon this troubled soul utter destruction because of its sins. As Isaias tells
us, The Lord will destroy the wicked and the sinners
(Isa. i. 28). And in order to perfect the sacrifice which
the Divine Jesus owed to Divine Justice, it was necessary that this last, this supremest blow should be dealt
Him ; this is what the Prophet means us to understand
when he says : The Lord was pleased to bruise Him in
infirmity (Isa. liii. 10). Ah ! there is no need that you
should wait for me to bring before your mind s eye this
last and most awful scene in the great Tragedy of the
Passion. It is enough for you to think how intense
must have been the agony of oppression which weighed
down the soul of the Son of God when it could wring
from Him the bitter cry : My God ! My God ! why
hast Thou forsaken Me ? Nothing but the temporary
withdrawal within itself of the Divinity of Jesus Christ
could have made possible such a cry as that, such
agony as that ; or it might be that the power of
Almighty God, which extends even to the division of the
soul from the spirit (Heb. iv. 12), may have caused the
presence of that Divinity to be felt in one portion only
of the soul of our crucified Lord, all the rest of that
soul being abandoned to the operation of Divine vengeance ; or else by some other secret agency beyond
our ken, or by a miracle (for all is extraordinary in
Jesus Christ), His Divinity may have found some
means of bringing the closest union of God and Man
in Him into accord with the utter desolation into which
the Man Jesus Christ was plunged by the redoubled
and multiplied blows of Divine vengeance. How this
was effected it is not for us to ask of one another. This
only is certain, that nothing but the strength of an un
fathomable agony could have wrung from the Sacred
Heart that piteous, that marvellous cry : My God /
My God I why hast Thou forsaken Me ! It must remain
a mystery.
Throughout the terrible period of this abandonment,
the Eternal Father was effecting in Jesus Christ the
reconciliation of the whole world, making no more an
imputation of sin to that world, lying though it was
in wickedness. At the very moment in which He rejected His Divine Son, He opened to us men His arms ;
looking upon that Son with wrath and condemnation,
He turned upon us sinners a glance full of pity and
tenderness. To us He was indeed Father ; to Jesus
He was the God Who had forsaken Him. The wrath of
the Eternal Father, descending like a thunder-cloud
upon the head of the Innocent Son, discharged itself
there and passed away. That was what took place
upon the Cross ; and the Son of God, reading then at
last in the eyes of His Father that His wrath was now
wholly appeased, saw that the moment had come for
Him to quit this poor world which He had redeemed by
His most precious Blood.
And here I might paint for you a picture of the dying
Jesus, in this closing scene of His Passion, each moment
growing weaker and weaker, gasping for breath, each
fainting sigh deeper and more long drawn than the
last, till the soul departs, leaving the body cold, rigid,
lifeless. Such a picture might indeed stir your emotions, but we must not draw upon our imaginations
to depict what is unreal and untrue. The Death of
our Divine Lord was not like that. In its every detail
it was carefully modeled upon the plan laid down in
prophecy. When Jesus saw that at last the measure
of His sufferings was filled up, and that God the Father
was appeased, He knew that nothing but His Death
was needed to disarm Justice. Therefore, commending
His soul to God, He cried aloud, with a voice so mighty
and so thrilling that it struck terror into the hearts of
the multitude: It is consummated! (John xix. 30).
Then freely and willingly He rendered up His soul to
His Father, in order to fulfill His own declaration that
no one took His life away from Him, but that He gave it
up of Himself (John x. 18), and also to make us under
stand that truly He lived only for us, and that since
our peace was made with God He did not wish to
remain one moment longer upon earth.
Thus the Divine Jesus died, showing us how true it
is that having loved His own He loved them unto the end
(John xiii. i). Thus the Divine Jesus died, making
peace by His sufferings between Heaven and Earth (Col.
i. 20). He died ! He died ! and His last sigh was a
sigh of love for men.