09-20-2026, 06:48 AM
Chapter XV. Of the Many and Divers Cruelties Used Towards Christ
He who doth well consider the matter will find that Christ Jesus, the Son of God, was pierced and wounded with four kinds of knives and spears.
Firstly, there was the perverse and continuous cruelty inflicted wilfully upon Him by obstinate hearts, for they did diligently seek, meditate, and conspire in what manner they could most dishonourably and with the greatest cruelty drive Him from the earth, He and His name and all those whom He was come to save, and all those who followed Him.
Secondly, there was the wickedness, anger, hatred, and malice borne Him by those who crucified Him. As many, therefore, as were the evil thoughts, perverse intentions, and wicked designs conceived against Him, so many also were the knives and spears which did pierce the soul of Christ.
Thirdly, there was the malice and falseness of the tongues which spake against Him; for as many as were the accusations, evil counsels, deridings, mockings, blasphemies, maledictions, false witnesses, and false judgments, even so many pains did His soul endure.
Fourthly, there was the most cruel deed of the Passion, most cruelly inflicted upon Him, the which is manifest unto whosoever doth meditate upon the whole matter thereof. And certain is it, that as often as He was dragged hither and thither, His hair and beard plucked, as often as He was bound, spit at and scourged, even so many were the different sufferings which He did endure. But especially did He suffer from the nails, for they did use nails of the largest kind, rough and square, and therewith did they most cruelly pierce through His hands and feet. And by thus piercing them quite through and utterly laming them, men did most cruelly fasten them upon the Cross. This kind of nail did cause pain worse than any other; and even had they been simply passed through His hands and feet and not driven into the wood, they would have occasioned the most acute pain. But not content even with spreading out His hands and feet, with stretching His bones and sinews and drawing all the joints of His body asunder, making Him fast unto the hard wood, they did also raise the Cross on high, exposing Him naked in the air and the wind, unto the gaze of all people. And the weight of His body did thus hang from His hands and rest upon His feet, so that He felt more acutely the hardness of the nails, and the blood flowed unceasingly from the wounds they made.
Thus He died in the greatest suffering, and thus was accomplished all the wickedness of men. And in order that this same Jesus, God and Man, might manifest somewhat of this intense suffering (and not for His own sake, but for us, just as for us He was bearing it, and that we might enter fully into that suffering), He cried aloud, saying, "My God, my God, why hast Thou forsaken me." It was not possible that He should be forsaken of God, seeing that He Himself was God, but inasmuch as He cried that He was forsaken He did bear witness unto His manhood.
Thus He showed forth the unspeakable and surpassing pain which He endured for our sake, and without doubt God did share that pain with Christ who bore it. Wherefore for our sake alone did He cry aloud, that He might make it clear unto us that He was bearing that supreme suffering for us and not for Himself, which did provoke and move Him frequently to grieve and lament.
But none must imagine that He only suffered when He was on the Cross; because the formation and organisation of the body, the infusion into it of the soul and union of the Word, did take place at one and the same time. This union marvellous beyond belief, and this soul full of ineffable wisdom, do in themselves represent all those things in which we ought to believe as though we beheld them here present; and therefore, He beheld coming upon Him that pain of unspeakable bitterness, for the which He had been begotten and conceived. And because of this He did constantly lament, and inasmuch as it was laid upon Him by the divine and perfect wisdom, He did bear this great suffering from the time when His soul entered into His body until it departed therefrom. To this do His words testify, for He did often say how that He had to bear the Cross and that He must bear it even unto death. He said, "My soul is sad even unto death," and these things said He not for Himself, but for His disciples and for us, that we might be moved the more perfectly to suffer with His suffering. And this suffering, together with all that had gone before, was more intense and more keen because of the nobility of His soul. For in proportion as His soul was most holy, most tender and most noble, so were the sufferings wherewith He was tormented most keen and most intense.
The injuries, afflictions, and supreme suffering wherewith this most noble soul was tormented were all laid upon Him by the aforesaid supreme and unspeakable divine dispensation. And so deeply did they torment the soul of Christ, that each particular pain in itself did likewise afflict the body. Moreover, because this virgin body was more noble and more delicate than any other body born of woman, the pain was more intense, and it was more deeply afflicted by it.
Christ did feel this pain the more acutely because He Himself was the true God; wherefore every affliction and injury done unto Him was a boundless offence, inasmuch as it was not done unto man alone, but unto the true God. For this reason had He cause for infinite lamentation, inasmuch as He did endlessly grieve over every wickedness and affliction done unto Him.
Whiles that He was suffering all these things, the Saviour of the world, Christ Jesus, God and Man, did neither threaten nor curse, neither did He defend or vindicate Himself, nor excuse Himself when He was accused. He hid not His face when it was spat upon; He withdrew not His hands and arms when they were stretched upon the Cross, He sought not to escape death; but wholly and in all ways did He deliver Himself into the hands and unto the will of men, in order that, because of their iniquity, the work of redemption might be fulfilled, notwithstanding their opposition and ingratitude.
The most wondrous thought of all is, that in this dreadful deed of the Passion committed against the Innocent One, He did furnish an example of patience; He taught the truth unto those who slew Him, and with cries and tears did pray unto the Father for them, and in return for this greatest of sins (for the which the whole world and human nature deserved to perish), He did bestow upon them the greatest benefits. Thus by the pain and suffering which they inflicted upon Him did He save us from pain and suffering; He opened the gates of Paradise unto those who crucified Him and unto all others, reconciling them unto the Father, and such grace did He obtain for us that we are thereby become the Sons of God. This reconciliation was effected through that self-same deed for the which the whole world and every creature was worthy of damnation for His sake, because the creature had been found guilty of committing such a great sin against its creator.
Oh, pity! Oh, mercy immense! Oh, incredible benignity which did cause such infinite grace to abound there where only infinite iniquity had hitherto abounded! Verily, this mystery hath no end, but hath been ordained by that infinite Goodness and Mercy in order that we might have an example of endurance in all tribulations and adversity, and to teach us not only that we should never render back evil unto our enemies, but that for love of Him we should do good unto them. If some patriarch or prophet, or other saint, or even one of the angels, had given us such an example, we should of a certainty ascribe much merit unto it; but that the infinite wisdom of God should have appeared amongst us incarnate, that the infallible truth (which can neither deceive nor be deceived) should have given us such an ensample of life is a thing to be on no account passed over carelessly, but with all heed and diligence it must be followed with the utmost perfection.
We know, we have heard, and all the day long do we speak and discourse of how the Son of God did spend His whole life in suffering, and how that He not only patiently bore the tribulations which chanced to fall upon Him, but that, never having committed sin, He did choose it, and of His own will did take it upon Him. Yea, He sought tribulation, and having found it He loved it and submitted Himself unto it, showing His endurance in words and deeds, and preaching that all they were blessed who endured it likewise. Neither did He only with empty words praise and glorify these afflictions of body and soul patiently borne for God's sake, but He did actually bear in His own body and soul that which none other has ever borne. And He saith that through these tribulations He did enter into His kingdom and His glory, affirming that by no other way or means save that of suffering, pain, and tribulation is it possible to attain unto grace eternal.
He who doth well consider the matter will find that Christ Jesus, the Son of God, was pierced and wounded with four kinds of knives and spears.
Firstly, there was the perverse and continuous cruelty inflicted wilfully upon Him by obstinate hearts, for they did diligently seek, meditate, and conspire in what manner they could most dishonourably and with the greatest cruelty drive Him from the earth, He and His name and all those whom He was come to save, and all those who followed Him.
Secondly, there was the wickedness, anger, hatred, and malice borne Him by those who crucified Him. As many, therefore, as were the evil thoughts, perverse intentions, and wicked designs conceived against Him, so many also were the knives and spears which did pierce the soul of Christ.
Thirdly, there was the malice and falseness of the tongues which spake against Him; for as many as were the accusations, evil counsels, deridings, mockings, blasphemies, maledictions, false witnesses, and false judgments, even so many pains did His soul endure.
Fourthly, there was the most cruel deed of the Passion, most cruelly inflicted upon Him, the which is manifest unto whosoever doth meditate upon the whole matter thereof. And certain is it, that as often as He was dragged hither and thither, His hair and beard plucked, as often as He was bound, spit at and scourged, even so many were the different sufferings which He did endure. But especially did He suffer from the nails, for they did use nails of the largest kind, rough and square, and therewith did they most cruelly pierce through His hands and feet. And by thus piercing them quite through and utterly laming them, men did most cruelly fasten them upon the Cross. This kind of nail did cause pain worse than any other; and even had they been simply passed through His hands and feet and not driven into the wood, they would have occasioned the most acute pain. But not content even with spreading out His hands and feet, with stretching His bones and sinews and drawing all the joints of His body asunder, making Him fast unto the hard wood, they did also raise the Cross on high, exposing Him naked in the air and the wind, unto the gaze of all people. And the weight of His body did thus hang from His hands and rest upon His feet, so that He felt more acutely the hardness of the nails, and the blood flowed unceasingly from the wounds they made.
Thus He died in the greatest suffering, and thus was accomplished all the wickedness of men. And in order that this same Jesus, God and Man, might manifest somewhat of this intense suffering (and not for His own sake, but for us, just as for us He was bearing it, and that we might enter fully into that suffering), He cried aloud, saying, "My God, my God, why hast Thou forsaken me." It was not possible that He should be forsaken of God, seeing that He Himself was God, but inasmuch as He cried that He was forsaken He did bear witness unto His manhood.
Thus He showed forth the unspeakable and surpassing pain which He endured for our sake, and without doubt God did share that pain with Christ who bore it. Wherefore for our sake alone did He cry aloud, that He might make it clear unto us that He was bearing that supreme suffering for us and not for Himself, which did provoke and move Him frequently to grieve and lament.
But none must imagine that He only suffered when He was on the Cross; because the formation and organisation of the body, the infusion into it of the soul and union of the Word, did take place at one and the same time. This union marvellous beyond belief, and this soul full of ineffable wisdom, do in themselves represent all those things in which we ought to believe as though we beheld them here present; and therefore, He beheld coming upon Him that pain of unspeakable bitterness, for the which He had been begotten and conceived. And because of this He did constantly lament, and inasmuch as it was laid upon Him by the divine and perfect wisdom, He did bear this great suffering from the time when His soul entered into His body until it departed therefrom. To this do His words testify, for He did often say how that He had to bear the Cross and that He must bear it even unto death. He said, "My soul is sad even unto death," and these things said He not for Himself, but for His disciples and for us, that we might be moved the more perfectly to suffer with His suffering. And this suffering, together with all that had gone before, was more intense and more keen because of the nobility of His soul. For in proportion as His soul was most holy, most tender and most noble, so were the sufferings wherewith He was tormented most keen and most intense.
The injuries, afflictions, and supreme suffering wherewith this most noble soul was tormented were all laid upon Him by the aforesaid supreme and unspeakable divine dispensation. And so deeply did they torment the soul of Christ, that each particular pain in itself did likewise afflict the body. Moreover, because this virgin body was more noble and more delicate than any other body born of woman, the pain was more intense, and it was more deeply afflicted by it.
Christ did feel this pain the more acutely because He Himself was the true God; wherefore every affliction and injury done unto Him was a boundless offence, inasmuch as it was not done unto man alone, but unto the true God. For this reason had He cause for infinite lamentation, inasmuch as He did endlessly grieve over every wickedness and affliction done unto Him.
Whiles that He was suffering all these things, the Saviour of the world, Christ Jesus, God and Man, did neither threaten nor curse, neither did He defend or vindicate Himself, nor excuse Himself when He was accused. He hid not His face when it was spat upon; He withdrew not His hands and arms when they were stretched upon the Cross, He sought not to escape death; but wholly and in all ways did He deliver Himself into the hands and unto the will of men, in order that, because of their iniquity, the work of redemption might be fulfilled, notwithstanding their opposition and ingratitude.
The most wondrous thought of all is, that in this dreadful deed of the Passion committed against the Innocent One, He did furnish an example of patience; He taught the truth unto those who slew Him, and with cries and tears did pray unto the Father for them, and in return for this greatest of sins (for the which the whole world and human nature deserved to perish), He did bestow upon them the greatest benefits. Thus by the pain and suffering which they inflicted upon Him did He save us from pain and suffering; He opened the gates of Paradise unto those who crucified Him and unto all others, reconciling them unto the Father, and such grace did He obtain for us that we are thereby become the Sons of God. This reconciliation was effected through that self-same deed for the which the whole world and every creature was worthy of damnation for His sake, because the creature had been found guilty of committing such a great sin against its creator.
Oh, pity! Oh, mercy immense! Oh, incredible benignity which did cause such infinite grace to abound there where only infinite iniquity had hitherto abounded! Verily, this mystery hath no end, but hath been ordained by that infinite Goodness and Mercy in order that we might have an example of endurance in all tribulations and adversity, and to teach us not only that we should never render back evil unto our enemies, but that for love of Him we should do good unto them. If some patriarch or prophet, or other saint, or even one of the angels, had given us such an example, we should of a certainty ascribe much merit unto it; but that the infinite wisdom of God should have appeared amongst us incarnate, that the infallible truth (which can neither deceive nor be deceived) should have given us such an ensample of life is a thing to be on no account passed over carelessly, but with all heed and diligence it must be followed with the utmost perfection.
We know, we have heard, and all the day long do we speak and discourse of how the Son of God did spend His whole life in suffering, and how that He not only patiently bore the tribulations which chanced to fall upon Him, but that, never having committed sin, He did choose it, and of His own will did take it upon Him. Yea, He sought tribulation, and having found it He loved it and submitted Himself unto it, showing His endurance in words and deeds, and preaching that all they were blessed who endured it likewise. Neither did He only with empty words praise and glorify these afflictions of body and soul patiently borne for God's sake, but He did actually bear in His own body and soul that which none other has ever borne. And He saith that through these tribulations He did enter into His kingdom and His glory, affirming that by no other way or means save that of suffering, pain, and tribulation is it possible to attain unto grace eternal.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre