The five Rosary Sorrowful Mysteries

The Joyful Mysteries guided our journey from Nazareth to Ein Kerem, Bethlehem, and ultimately to the Temple area in Jerusalem. The Luminous Mysteries then directed us to the Jordan and throughout the Galilee region before returning us to Jerusalem. Now, the Sorrowful Mysteries anchor us in Jerusalem, immersing us in the final stages of the divine plan of redemption, culminating in triumph over death. However, preceding this victory, we must traverse through pain, agony, and torment, preparing ourselves for the ultimate sacrifice: the crucifixion. In essence, the Sorrowful Mysteries impart the profound lesson of relinquishment and sacrifice, revealing the essence of life’s greatest teachings. Our world is a world of duality, where there is both joy and pain. And so, after the Mysteries of joy and light and before the Mysteries of glory, we come to the Mysteries of sadness or pain. they are called the Sorrowful Mysteries.

After the Last Supper comes the time of Jesus’ agony, the Passion. It is precisely here that God’s love, the source of our salvation, reaches its culmination in Jesus’ willingness to suffer for us to atone for our sins. The Agony in the Garden Mystery largely symbolizes the journey that every person makes in life, what is called in Christian mysticism “the dark night of the soul.” Jesus’ suffering gives us the strength and tools to navigate our own trials. The secret behind these Mysteries is that to endure the Passion, we need faith, to be in a place that can view them with compassion from outside and see the bigger picture, and this is facilitated by the Marian perspective, that is, Mary’s presence in these dire events.

In the Presentation of Jesus at the Temple Mystery, the prophet Simeon says to Mary: “and a sword [of deep sorrow] will pierce through your own soul—so that the thoughts of many hearts may be revealed” (Luke 2:35). This prophecy is fulfilled at the time of the crucifixion. As Jesus was crucified, Mary too experienced a form of crucifixion—her heart pierced with sorrow as she witnessed the terrible deed done to her son. She is present at the crucifixion, and one can only imagine her anguish. According to later traditions, she also met Jesus while he was carrying the cross.

Despite the sword that pierces her heart, Mary manages to “keep these things in her heart,” allowing the world to continue existing in the three days between Jesus’ death and resurrection. In other words, Mary’s presence in the Mystery of the Crucifixion and Death of our Lord is essential. Mary supports, contains, and encourages; thanks to her, believers can endure such evil. Just as a mother comforts her child in pain, Mary comforts us, and without her, despair would triumph. She provides us with a different perspective, allowing us to receive the fruits of the Passion: acceptance of God’s will, humility of the senses, Jesus’ reign in the heart, moral courage, patience, and forgiveness.

Here is where we can delve into the connection between the Sorrowful Mysteries and the 14 stations of the Catholic Via Dolorosa. Pope John Paul II, who introduced the five Luminous Mysteries to the rosary, proposed a renewal of the tradition of the 14 stations of the Cross. He suggested replacing some traditional stations, which lack scriptural basis, with others to align more closely with the New Testament. John Paul II recommended that the first station of the Via Dolorosa should not be Jesus’ trial before Pontius Pilate, as is customary, but rather the Agony in the Garden in Gethsemane, which corresponds to the first Sorrowful Mystery. He also proposed that the second station, the conviction and the scourging at the crown of thorns, become the fifth and sixth stations, respectively. The fifth station, where Simon of Cyrene helps Jesus carry the cross, would then become the eighth station. Lastly, the eleventh station, depicting the nailing to the cross, would move to become the tenth station.

John Paul II, a devoted advocate for Mary, proposed that the twelfth station should depict the moment when Jesus entrusts Mary and John, the beloved disciple, into each other’s care at the foot of the cross. This moment is recorded in the Gospel of John: “When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home” (John 19:26-27). By incorporating this event into the Way of the Cross, the Pope sanctified Mary as the mother of all humanity and introduced an aspect of veneration for Mary into the Via Dolorosa, grounded in a scriptural event.

John Paul II proposed that the eleventh station depict Jesus promising the kingdom of heaven to the good thief. His most radical suggestion was to introduce an additional station, the 15th, to the Way of the Cross: the Station of the Resurrection. With this addition, he transformed the path of suffering into a journey toward redemption and salvation. By elevating, directing, and refining the Way of the Cross to align with the new millennium, the Pope demonstrated flashes of brilliance in his innovations, showcasing a developed theatrical and religious sensibility. In my opinion, he deserves the title “the Great” for his contributions.

It’s intriguing to observe that the initial five stations of the new Way of the Cross are associated with the denial of Jesus. The sequence unfolds with the Agony in the Garden and the disciples’ slumber in Gethsemane, followed by the betrayal by Judas Iscariot. The narrative progresses to the trial by the Sanhedrin, Peter’s denial, and finally, the trial before Pilate. It’s as if the path of suffering commences only when the cup of bitterness is brimming, leaving no recourse but to embark upon the journey of agony and redemption.

The procession of the Way of the Cross proposed by John Paul II, known as the “Way of the Cross of the Scriptures,” debuted on Good Friday of Passover in 1991, nine years before the millennium. Interestingly, it unfolded around the Colosseum in Rome. In my humble opinion, this new approach adds a spiritual depth to Jesus’ passion, portraying it as a journey of sanctification rather than merely a path of suffering. The Way of the Cross of the Scriptures also offers a resolution to the passion, notably in the 11th station, where Jesus promises the kingdom of heaven to the repentant thief, and in the 12th station, where Jesus entrusts Mary to John and vice versa, sanctifying their bond.

The five Sorrowful Mysteries can be likened to a condensed Via Dolorosa, encompassing fewer stations. All of them find resonance in the stations of the new Way of the Cross suggested by John Paul II: the first Sorrowful Mystery, the Agony in the Garden, corresponds to the first station of the Way of the Scriptures; the second and third Sorrowful Mysteries, the Scourging at the Pillar and the Crowning with Thorns, are reflected in the sixth station; the fourth Sorrowful Mystery, the Carrying of the Cross, is echoed in the seventh station; and the fifth Sorrowful Mystery, the Crucifixion and Death of our Lord, is depicted in the tenth to fifteenth stations. These five Sorrowful Mysteries pave the way to the Glorious Mysteries, with the first among them, the Resurrection, serving as the final station on the new Way of the Cross.

The question of whether suffering is necessary and what it aims to teach us is a profound one, and Christian mystic Peter Dunov offers a surprising perspective on it. According to him, God seeks to transform the hearts and souls of humans, purifying them from within. However, humans are often restless and constantly moving, making it difficult for God to work within them. Therefore, Dunov suggests that God “nails” humans to the cross, metaphorically speaking, in order to fix them in place and facilitate the process of inner transformation. In this view, the crucifixion is not viewed as a negative event, but rather as a necessary step on the path towards spiritual growth and renewal. The suffering associated with it, then, is seen as an opportunity for learning and transformation, to be accepted with love and humility.

The route following the Sorrowful Mysteries begins at the lowest point in Jerusalem, the Church of Gethsemane in the Jehoshaphat Valley. From there, it continues along the path of the Way of the Cross to the second station of the traditional Via Dolorosa, which is the place of conviction, located inside the Franciscan complex at the beginning of the Via Dolorosa. This is where the Mysteries of Scourging at the Pillar and the Crowning with Thorns are contemplated. Continuing along the Via Dolorosa itself, one experiences the Mystery of the Carrying of the Cross. Finally, at the end of the Via Dolorosa, we reach the Church of the Holy Sepulcher, which is the site of the crucifixion and also where the Mystery of the Crucifixion and Death of our Lord is reflected upon.

The Sorrowful Mystery of Agony in the Garden

The fruit of the Mystery is accepting God’s will

The first Sorrowful Mystery is called the “Agony in the Garden,” and later Christian mystics, such as John of the Cross, associated it with a concept called “the dark night of the soul.” This represents a challenging moment that we all must face in life, during which we are required to find inner strength. After the Last Supper, Jesus descended from Mount Zion to Gethsemane in the Jehoshaphat Valley, a place of olive vineyards outside the city, to spend some time alone. It was late evening, and Jesus, aware of what lay ahead, implored God to relieve him of his impending suffering. During this difficult hour, Jesus asked three of his closest disciples, who had accompanied him to the garden and were also with him on Mount Tabor, to remain awake by his side. However, they fell asleep among the trees, leading Jesus to remark, “the spirit indeed is willing, but the flesh is weak” (Matthew 26:41). It’s essential to understand that this struggle is not merely personal; the disciples’ inability to stay awake symbolizes a spiritual struggle occurring within humanity as a whole.

The Mystery of Agony in the Garden reminds us that hardship is a part of life, a journey through the desert that we all must endure. The key is to accept God’s will, just as Jesus did when he said, “Thy will be done.” According to John Paul II, during his agonizing hour in the garden, Jesus confronted all the sins and temptations of the world, and his response to God was, “yet not my will, but yours be done” (Luke 22:42)—a response that stemmed not from his divine nature, but from his humanity. In this Mystery, Jesus bears the weight of all human suffering, which is why he sweats blood and water.

This is how the New Testament says: “Jesus went out as usual to the Mount of Olives, and his disciples followed him. On reaching the place, he said to them, “Pray that you will not fall into temptation.” He withdrew about a stone’s throw beyond them, knelt down and prayed, “Father, if you are willing, take this cup from me; yet not my will, but yours be done.” An angel from heaven appeared to him and strengthened him. And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground. When he rose from prayer and went back to the disciples, he found them asleep, exhausted from sorrow. “Why are you sleeping?” he asked them. “Get up and pray so that you will not fall into temptation.”” (Luke 22:39-46).

In the Mystery of Agony in the Garden, one can sense the profound loneliness of humanity as it confronts its destiny. We enter this world alone, and ultimately, we depart from it alone. Life unfolds in a singular direction, leading us to a moment when we must give an account for our actions—or inactions—and reckon with the choices we made. This Mystery urges us to awaken from our spiritual slumber so that we do not miss our calling and the purpose for which we were placed on this earth. While we remain asleep, evil gains a foothold in the world, and our souls endure a torment akin to hell instead of experiencing the bliss of heaven. Christian monks understood the importance of remaining vigilant through the night, knowing that success in this struggle requires divine assistance, which they sought through fervent supplication and prayer.

The Mystery of Agony in the Garden exposes the inherent weakness of humanity when it relies solely on its own strength. The solution lies in aligning oneself with a greater will—the will of God. In this Mystery, Jesus provides a remedy for the human condition: to fulfill the will of God. Additionally, Jesus offers His disciples the solution of constant prayer, urging them to “pray that you will not fall into temptation.” By maintaining a continuous state of prayer, individuals surrender themselves into the hands of God. When one is occupied with fulfilling their divine destiny, the devil finds no opportunity to gain control, as passivity opens the door to weakness.

Jesus, possessing both human and divine natures, experiences the natural aversion to suffering inherent in his human aspect. Who, in their right mind, would willingly desire crucifixion? Jesus prays fervently, his anguish so intense that sweat falls like drops of blood. However, upon realizing the inevitability of his fate, he embraces his suffering and destiny with profound love. Jesus offers a solution to traversing the wilderness of the soul, the darkest nights, by embracing everything, including the moment of betrayal, with love. As the story unfolds, it becomes evident that this unconditional acceptance is what ultimately paves the way for resurrection. It infuses suffering with meaning and solace, a concept unparalleled in the ancient world. Through the passage of divinity experienced in the Agony in the Garden, the presence of light is fortified in the world, radiating even into its darkest corners

When the soldiers, accompanied by Judas Iscariot, finally arrived to arrest Jesus, Judas betrayed him with a kiss on the cheek. This act of betrayal, done through a gesture of intimacy, only amplifies its treachery. Not content with merely delivering his teacher to his death, Judas identifies Jesus to the soldiers with this vile act. As chaos erupts and the disciples spring into action, Peter even manages to slice off the ear of one of the soldiers. Yet, Jesus implores them not to resort to violence, but to embrace the will of God. He urges them to eschew retaliation and instead accept everything with love.

The Agony in the Garden Mystery underscores that pain can be both mental and physical. It arises primarily from the knowledge that something dreadful is imminent and beyond prevention, a sentiment we can all relate to. This mental anguish creates a personal hell within us. Yet, the mystery also teaches us that seemingly inexplicable events may have hidden reasons not immediately apparent. There is a divine plan at play, guiding events towards a greater purpose. What matters most is not merely what unfolds in this world, but how these events shape the world beyond, the world to come. Understanding this brings comfort amidst suffering. Suffering has always been a facet of human existence, but Christianity imbues it with significance, offering solace and renewing faith and hope even in the darkest of times.

The Agony in the Garden Mystery.

The wonderful Church of Gethsemane reflect this Mystery Read about it in the article – Christian sites in the Mount of Olives

The Scourging at the Pillar Mystery

The fruit of the Scourging at the Pillar Mystery is the humiliation of the senses and purity

Following the Agony in the Garden of Gethsemane, Jesus was arrested by the soldiers of the high priest Caiaphas and brought to trial before the Sanhedrin at Caiaphas’ house on Mount Zion. However, as Judea was under Roman rule, the Sanhedrin lacked authority to issue a death sentence without the consent of the Roman governor. Consequently, on the following morning, Friday, Jesus was taken to the Roman governor Pontius Pilate for judgment. Ordinarily, Pilate resided in Caesarea, but during religious festivals, such as Passover, he relocated to Jerusalem with additional military forces to oversee the multitude of pilgrims. Jesus was thus brought before Pilate at the Antonia Fortress north of the Temple Mount, where he was condemned to crucifixion. His journey of suffering, the Via Dolorosa, commenced from there to the crucifixion site. Prior to this, Roman soldiers scourged him and placed a crown of thorns on his head in the courtyard at the base of the fortress.

The Mystery of the Scourging at the Pillar teaches us that in life, we often encounter situations where we must endure suffering, bow our heads, and persevere. Sometimes, these trials have a transformative effect, purifying and healing us by bringing us back to our core, represented by the pillar to which Jesus was bound. Jesus endures the scourging by Roman soldiers, his body covered in wounds, not to atone for his own sins, but for the sins of humanity. This Mystery illustrates how physical suffering can awaken the spirit within us. The New Testament recounts: “And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.” (Mark 15:19); “Then Pilate therefore took Jesus, and scourged him” (John 19:1).

Pontius Pilate, though believing Jesus to be innocent, succumbed to the crowd’s demand for crucifixion, illustrating a form of psychological scourging. Following his conviction, soldiers mocked and taunted Jesus, subjecting him to further humiliation. These events, particularly the physical scourging and the excruciating pain it inflicted, were intended to break Jesus’ spirit. It was unthinkable that the Messiah, the Son of God, should endure such cruelty, with Pilate likely expecting this spectacle to undermine Jesus’ followers’ faith and compel him to plead for mercy. However, rather than weakening him, the scourging fortified Jesus’ resolve for what lay ahead. His disciples witnessed his unwavering strength and courage, inspiring admiration and awe. Similarly, countless Christians reflect on the Scourging at the Pillar and other Sorrowful Mysteries, finding inspiration in Jesus’ resilience and unwavering commitment to his divine mission.

The scourging endured by Jesus during his Passion led to the practice of self-flagellation among certain groups of monks, particularly popular during the Middle Ages. It was viewed as a method to subdue the ego and humble the senses, which were seen as hindrances to spiritual growth, diverting focus from the soul to the body. However, this interpretation is widely regarded as erroneous and an abuse of the sanctity of the human body. Most enlightened Christian thinkers emphasize the importance of honoring the body, created in the image of God. Self-flagellation contradicts this principle and is considered contrary to the teachings of Jesus, no longer condoned by the church. Furthermore, inflicting harm upon oneself is unnecessary, as life’s trials already provide ample challenges without seeking additional suffering.

The pillar to which Jesus was tied whilst being scourged is not mentioned in the New Testament, it is a later tradition, but tying to a pillar whilst scourging was a common practice in those days. The deeper meaning of the Scourging at the Pillar Mystery is that before we are tied to the cross, there is an earlier stage where we are temporarily tied to a Pillar and being scourged in order to bring about the necessary changes in our lives, the scourging forces us to connect back to ourselves. The whipping while tied to the pillar forces us to carry the cross of our life to the place where our old self will die in order that we can be reborn in the spiritual world.

The place that is related to the Scourging at the Church of the Condemnation and Imposition of the Cross in the Franciscan courtyard, which is the second stop of the Via Dolorosa.

Read more about the Church of the Condemnation and Imposition of the Cross in the article – the Via dolorosa.

The Crowning with Thorns Mystery

the fruit of the Crowning with Thorns Mystery is Contempt of the World, Moral Courage, and the rule of Jesus in the heart

The Crowning with Thorns Mystery, the third of the Sorrowful Mysteries, recounts the soldiers’ mockery of Jesus by placing a crown of thorns on his head: “And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him with their hands.” (John 19:2-3). This narrative presents a stark portrayal of torture and suffering, viewed by Christians as Jesus’ sacrificial offering for humanity’s sins—an ultimate act of love by God. In light of this, believers may ponder: if Jesus endured such tribulations for us, should we not endure our own challenges with fortitude?

Indeed, The Crowning with Thorns Mystery holds a deeper significance, portraying the world’s ingratitude and cruelty. It serves as a poignant reminder of humanity’s tendency to reject goodness and instead embrace mockery and condemnation. Rather than welcoming Jesus with a crown of gold, he is met with one of thorns, symbolizing the scorn and rejection he faced despite his divine mission to aid humanity. This Mystery teaches us to navigate the world’s temptations, particularly in the face of disappointment and injustice—experiences we all encounter at various points in our lives.

Jesus, as the Son of God, descended to Earth with a divine mission—to aid humanity in achieving redemption, attaining eternal life, and securing salvation. He embodies the pure love of the Father for his creation, representing an integral part of the Godhead itself. As the anticipated Messiah and Redeemer of Israel and the world, it was expected that people would honor him, crowning him with a symbol of reverence and adoration, such as a crown of gold. However, instead of receiving acclaim, Jesus faced persecution and was subjected to the ignominy of being crowned with thorns.

Another layer of significance within this Mystery is its connection to and rectification of Adam’s punishment following the original sin in Paradise. According to scripture: “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” (Genesis 3:17-19).

Man toils the earth with sweat, investing all he has, yet at the end of the day, the earth yields thorns and thistles instead of figs and grapes. This ingratitude is a prevalent theme in human behavior as well, where the one who provides often faces betrayal. The soldiers’ mockery of Jesus, crowning him with thorns, exemplifies this sentiment.

Jesus willingly takes upon himself the suffering of the world, fulfilling the prophecies of Isaiah, yet this does not diminish his kingship in the spiritual realm. Despite being despised and ostracized, he reigns over our hearts. The Mystery of the Crown of Thorns teaches us that while the world may have power over our bodies, it cannot control our thoughts and hearts. We are reminded to render to Caesar what is Caesar’s, even if it means enduring torture and death, and to give to God what is rightfully His.

In the Franciscan courtyard, at the start of the Via Dolorosa, stands a small church crafted by Barluzzi, renowned for its artistic mastery. Despite its name, the “Church of the Flagellation” actually embodies the Mystery of the Crowning with Thorns through its art and architecture.

Read about the Church of the Flagellation in the article – the Via Dolorosa

The Crucifixion and Death of our Lord Mystery

read in the article about – the Church of the Holy Sepulchre