Exegetical and Medical Aspects of Jesus’ Death and Their Coherence with the Shroud
The account in the canonical gospels of Jesus’ trial, passion and death on the cross (Mattt 26:47–68; 27:1–2, 11–49; Mark 14:43–65, 15:1–37; Luke 22:39–53.63-65; 23:13–34.44–46; John 18:12–19, 37) presents the historical events (selectively) together with the theological ones. It is on this basis that an attempt is made to show the exegetical and medical aspects of Christ’s death. The juxtaposition of the textual data with an analysis of the traces left on the image visible on the Shroud of Turin, which recorded the suffering and the type of death inflicted, makes it possible to affirm or deny the overlap of the identity of the figure in the gospels and the one on the cloth.
Crucifixion, as we know from ancient sources, was among the most severe and degrading punishments in the ancient world. The Jewish historian Josephus Flavius, describing the siege of Jerusalem by the Romans in 66–70 after Christ, rated this punishment as the most repulsive of deaths (Josephus Flavius 2022). Crucifixion probably originated in Assyria and Babylon. In the 4th century BC, Alexander the Great introduced this cruel way of inflicting death in the Mediterranean countries, while the Romans took it over from the Phoenicians in the 3rd century BC. Crucifixion became common between the death of Herod I the Great (4 BC) and the fall of Jerusalem (70 BC). It was only abolished by Emperor Constantine the Great in 337 and replaced by hanging on the patibulum (gallows), which was, one might say, humane compared to the cross. The difference between the first and second means of inflicting the death penalty was explained by Isidore of Seville (560–636): (…) one hanging on the patibulum dies immediately, while one nailed on the cross suffers for a long time (…) (Isidorus Hispalensis, Etymologiarum sive Originum libri XX, 5: 27, 33–34, [in:] Kobielus 2000, p. 20; Sławiński 1997, p. 26).
When crucifixion was performed, nails were most often driven into the tree through the hands and feet; rarely the victim was tied to the cross. Josephus mentioned that after the fall of Jerusalem in 70 AD, giving vent to anger and hatred, soldiers nailed captured Jews to the cross in various body positions even for fun (Josephus Flavius 2022). The large number of condemned required the executioners to be “efficient.” Tying the victim to a tree or cross with his hands suspended directly above his head resulted in death within minutes. The skeleton of a young person in his 20s, crucified decades after Christ, found in 1968 in a Jerusalem suburb during construction work, is evidence of the use of nails.
Archaeological research and historical records reveal that the Romans were most likely to carry out executions using a low T-shaped cross (Latin: crux commissa; English: low tau cross), which consisted of a vertical pole (Latin: stipes) 1.8–2.4 m high and a transverse beam (Latin: patibulum) 1.5–1.8 m long. In different regions of the empire also other types of crucifixion were performed, including the so-called Latin cross (Latin: crux immissa).
The condemned person generally had to carry the cross from the place where he had been subjected to scourging to the place of execution, which was usually outside the city walls. As the weight of the entire cross was about 140 kg, the condemned man carried only the crossbeam, weighing between 37 and 54 kg, which was placed around his neck and tied to his shoulders with thongs. At the execution site, the patibulum was pivoted to a post and this fastening was reinforced with ropes. If the agony was to be prolonged, a piece of uncut block or board (Latin: sedulum) was fastened in the middle of the lower part of the post. Very rarely, and probably in the times after Jesus, an additional block was attached under the feet, which made it possible to nail them to the cross.
It was Jewish law to give the condemned person a mild intoxicant: a mixture of strong wine and myrrh or gall before crucifixion. The victim was thrown to the ground, his arms spread out and attached to the beam he was carrying. The Romans would nail the victims rather than tie them with thongs.
Nails (similar to those used today for railway sleepers or railroad ties) were between 13 and 18 cm long and 1 cm in diameter. Once the condemned was fastened to the beam, he was lifted and the beam was fixed to the post. In the case of the cross on which Jesus hung, this task could easily be done by two soldiers without the use of a ladder. The feet were then nailed, usually to the front of the post. To attach them effectively, the legs had to be bent at the knees and the feet laterally twisted. The marks on the Shroud show that in Jesus this resulted in a dislocation of the right foot.
The condemned lived on the cross for three to four hours, but there were cases where he could have been dying for up to three days; the length of life on the cross was inversely proportional to the intensity of the torture. Soldiers could shorten the agony by breaking the legs below the knees. If the family of the condemned did not obtain permission for burial, dead bodies fell prey to insects, wild birds or predatory animals. The corpse was not released until it was established with certainty that death had occurred. The Roman custom was for one of the soldiers to deliver a fatal blow from the right side of the chest with a sword or spear as confirmation that the condemned had died. Spears of between 1.5 and 1.8 metres in length were most commonly used as they were easy to apply to a low cross, and therefore to one on which Jesus probably hung.
Death on the cross is now believed to have been the result of a number of factors. One of these was that the hanging body was positioned in such a way as to prevent proper breathing. If the victim was hung by his arms stretched above his head, death occurred within an hour, especially if the legs were so nailed together that the condemned could not use his arms to raise his body to exhale. Studies monitoring the respiratory and circulatory function which were carried out on volunteers by Frederick Zugibe showed that after just six minutes the respiratory volume in the subjects dropped by an average of 70%, the blood pressure by 50% and the heart rate doubled. After 12 minutes, breathing was only possible via the diaphragm. Twenty seconds of body elevation significantly improved circulation and respiration. The experiment had to be stopped after 30–40 minutes, usually because of excruciating pain in the wrists. In Roman times, prior to crucifixion, victims were subjected to cruel scourging which, if not resulting in death, caused considerable exhaustion due to pain and blood loss.
The Shroud of Turin, which continues to be the subject of multidisciplinary scientific study, is considered a highly probable testimony to Jesus’ suffering and crucifixion. It is a pictorial record of the cruel execution and crucifixion, giving an idea of the great suffering endured by the condemned. It shows the image of a dead man, 180–183 cm tall, with Semitic facial features and a strong, proportionate body. The examination of the Shroud has shown that the body remained inside it for up to 36 hours, as there are no signs of decomposition on it. Traces of blood clots were left intact on the linen, and there were no traces of them being torn off, which may indicate that the body was not removed from it. The presence of bile dye was detected. As is well known, excessive bilirubin can appear in blood due to the increased production of bilirubin after great physical exertion (suffering, pain) and as a result of the liver’s inability to capture excess bilirubin during haemolysis of blood cells, especially in acute haemolytic conditions.
The evangelist Luke describes the first symptoms of mental and physical suffering, and these took place after the Last Supper, during Jesus’ prayer in the Garden of Olives. The bloody sweat (haematidrosis) that appeared on Christ’s body is very rarely described in world medical literature. It is thought to be caused by terrible fear, unusually intense mental experiences or excessive exertion. Increasing fear of impending suffering and imminent cruel death along with loneliness and strong psychological experiences, compounded by abandonment by the loved ones, may have caused such symptoms.
All the evangelists wrote about Jesus’ prayer in the Garden of Olives (Matt 26:36–46; Mark 14:32–42; Luke 22:39–46; John 18:1–18). Matthew’s and Mark’s accounts are quite extensive and similar. They write that Jesus got up from prayer on three occasions and woke the apostles, inviting them to watch and pray. Although the evangelist Luke describes this prayer more briefly, he is the one who gives an extremely important detail: Jesus was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground (Luke 22:44). There are two important points contained in this verse. One is highlighted above. Jesus prayed so fervently that his sweat became like thick drops of blood. The second point clarifies the first. In this passage, the evangelist Luke uses the Greek term ἡ ἀγωνία, not meaning agony—that is, death—but struggle. The word was used to describe Olympic wrestling matches, as well as other sporting competitions. The term was also used to refer to the struggles of orators, who competed in the art of oratory. The word may also have referred to verbal disputes between advocates in court. The term ἡ ἀγωνία referred to a physical, spiritual, mental struggle, overcoming fear or trepidation. So, St Luke very accurately described Jesus’ struggle in the Garden of Olives: it was so great that it caused a bloody sweat.
The Shroud represents the entirety of the victim’s ordeal. More than 700 traces of various wounds were found there. The prelude to the crucifixion was the beating of the condemned, especially on the face. The blows or slaps were dealt with fists or a stick. From the marks on the Shroud, it is evident that the injury was mainly to the right side of the face, which was almost massacred. A large haematoma under the eye made it very difficult, if not impossible, to see. The wide wound from the nose through the cheek, the swelling, the numerous haematomas, and the fractured jaw testify to the particular cruelty of the torturers.
The trial of Jesus of Nazareth described in the canonical Gospels had two stages. The first was religious in nature and was conducted by the High Council led by the high priest. The second trial was political in nature and was conducted by the political authority exercised on behalf of the occupying Romans in Israel by Pontius Pilate, who acted as procurator in Palestine. The wounds on Jesus’ face referred to above occurred during the religious trial. Once Jesus had been captured in Gethsemane—the oil press located in the Garden of Olives—he was led to the house of Caiaphas and then to the Sanhedrin’s council chamber. Edward Szymanek notes that St Mark’s account portrays this trial as a biased one, which aimed at a guilty verdict. However, since some serious charge against Jesus had to be found, false witnesses were used (Mark 14:58n), whose testimony, however, was not consistent. They spoke of how Jesus claimed that he would tear down the temple and that he would rebuild it in three days without human labour. Then the high priest asked: Are you the Messiah, the son of the Blessed One? (Mark 14:61) This question did not refer to Jesus’ deity, for such a thing was probably not contemplated, but concerned his messianic dignity, for the Old Testament texts already referred to the Messiah as the Son of God (cf. 2 Sam 7:5–16; Ps 2:7; Ps 89:27). Jesus’ response is very surprising when he openly confessed: I am (Mark 14:62). The high priest treated Jesus’ confession as blasphemy, and the whole crowd lashed out at the condemned man: Some began to spit on him. They blindfolded him and struck him (…). And the guards greeted him with blows. (Mark 14:65; Matt 26:67). Feliks Gryglewicz and Franciszek Jóźwiak conclude that Jesus was abused not only for the crowd to give vent to great anger, but also to make a mockery of his prophetic message (Prophesy!—Mark 14, 65; in Matthew’s version somewhat more broadly: Prophesy for us, Messiah: who is it that struck you—Matt 26, 68). The slap was usually administered with the right hand wrapped in cloth. The blow was delivered with vigour from the left side so that the condemned person, facing the executioner, received a blow on the right cheek. If the blow was inflicted by a servant holding the other end of the rope with which the condemned man was bound, then his hand was wrapped in that very rope, which intensified the blow and injured the victim’s face. In St John’s account, the beating of Jesus during the religious trial was more vicious. Annas asked Christ about his teaching and his disciples. Thereupon Jesus replied that he had spoken openly and that the high priest ought to ask those who were listening to him (cf. John 18:21), which caused the servant’s reaction: When he had said this, one of the temple guards standing there struck Jesus and said, “Is this the way you answer the high priest?” (John 18, 22). The Greek term used by St John, τò ῥάπισμα, describes not so much a slap dealt by hand as a blow dealt with a rod or stick. Therefore Jesus, protesting, replied, If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me? (John 18:23). The Polish translation of this passage is not accurate. The verb δέρω used here means “to wound, to skin, to strip off the skin.” Jesus’ statement should therefore be translated: “Why are you wounding me?” The blow was so severe that it broke the nose, separated the cartilage from the bone and cut the skin on the nose and cheek.
The night after his arrest, Jesus walked about 2–3 km, being pushed and beaten on the march and during interrogation. A sleepless night in prison, probably in harsh conditions, a forced position, remaining without any opportunity to quench his thirst—all of this must have severely weakened the condemned man before his pending scourging and crucifixion.
The Shroud contains traces of 121 deep whip wounds. We can conclude from these that Jesus was flogged with short-handled whips with several thongs ending in iron balls or sharp animal bones (Latin: flagellum) which often ripped out the victim’s flesh during the blows, rupturing vessels, exposing nerves and penetrating to the bones.
In the Roman Empire, there was a ban on the whipping of Roman citizens, issued in 195 BC in the Lex Porcia, and renewed in 123 BC in the Lex Sempronia. Flagellation, however, was commonly used against members of conquered nations. Scourging was used to extract confessions or admissions of guilt. Roman law did not specify the number of strokes: it was decided by the lictor—the soldier administering the punishment.
Scourging customarily preceded crucifixion. It did not apply to women, senators and soldiers, except for deserters. Before inflicting this torture, the condemned was stripped naked and tied to a pole with his hands raised. This was carried out by two soldiers, on whose physical disposition and mental attitude towards the victim the strength of the blows depended, which could cause the victim to faint or even die. The infliction of this punishment often resulted in the body being massacred, while the severe pain and blood loss often caused shock and affected the duration of the agony on the cross.
The evangelist Matthew focuses on the theological significance of Jesus’ passion. He wrote about the physical suffering and torture to which Christ was subjected very briefly. He mentions the scourging in just one word (Matt 27:26). For him, it was more important that the leaders of the nation took responsibility for Jesus’ death. Josephus Flavius, on the other hand, states that the scourging preceded the crucifixion (Bell 2, 14, 9; 5, 11, 1).
The marks left on the Shroud by the thorny branches plaited into the shape of a coif and imposed on Jesus’ head as a parody of the coronation attest to the authenticity of the condemned man’s ordeal. This cynical act underlined the main accusation made against Jesus (that he dared to call himself king), since neither before nor since such a custom had been reported. The deep spikes of the coif of thorns that pierced the skin and often reached the periosteum caused neuralgia of the trigeminal nerve. On the forehead, 13 piercings can be counted, while on the back of the head—20. The shroud does not make the sides of the head visible, so it is assumed that there may have been about 50 total thorn injuries.
In Palestine, such a coif was made from the many thorny plants growing in the region. It could have been the thorn of Christ (Ziziphus spina-christi). Hanna Górska speculates that the most likely shrub used to crown Jesus was the thorn bloodroot (Sarcopoterium spinosum). It was commonly used in Jerusalem as fuel. The Gospel accounts of the Passion mention the burning of a fire in the courtyard of the high priest, at which the soldiers warmed themselves (Mark 14:67; Luke 22:55–56; John 18:22). Probably the same fuel was gathered in the fortress of Antonia, where Jesus’ political trial took place. The soldiers therefore did not need to look for a special bush. To describe the plant from which the crown was made, the evangelists used the Greek term ἡ ἄκανθα—‘thorn, thorny bush’ (cf. Matt 27:29; Mark 15:17; John 19:2). This is a common term and not a proper name, so it is not possible to resolve which plant the soldiers used when crowning Jesus.
On the cloth of the Shroud there are numerous traces of deep wounds on the arms, especially on the right arm. The crossbeam, which weighed about 60 kg, was fixed asymmetrically on the shoulders, which meant that the condemned could not cushion his fall or support himself with his hand, which meant that he usually fell on his left knee or on his face. The knee was so damaged that the victim was most likely unable to walk on his own. On the last part of the path—the uphill path—he was probably dragged. The marks on the Shroud also show the last act of suffering: the nailing of the outspread hands and feet and the suspension of the body.
Because of the loss of strength caused by the suffering inflicted on Him, it is most likely that Jesus could not carry the cross Himself. On the 600–650 m route between the Praetorium of Pilate’s palace, where the scourging took place, and the place of crucifixion, the condemned fell several times.
Taking into account the loss of blood, the strong emotional ordeal and the great physical suffering along with the lack of sleep, meals or drink (which was of vital importance in the hot Mediterranean climate), it can be assumed that Jesus was already in a critical condition before the crucifixion. When the victim was knocked to the ground before being nailed to the cross, the dried wounds would reopen, resulting in further blood loss. With every breath, the unhealed wounds on contact with the rough and rugged tree of the cross would open, releasing blood.
The Evangelists did not write about the wounds suffered on the way of the cross. The information they provided is very sparse. Matthew only indicated that Jesus was led to the crucifixion (Matt 27:31) and then that they forced Simon to carry His cross. Mark added that Simon was the father of Alexander and Rufus (Mark 15:20–21). Luke supplemented this information by stating that a multitude of people followed Him. He also wrote of the weeping women—whom Jesus admonished to weep over themselves and their sons—and of two other condemned who were led with Christ to be executed (Luke 23:26–32). St John, on the other hand, wrote that Jesus himself carried the cross (John 19:17).
The nails were driven into the wrists, not the palms because, as has been shown, only the bones and ligaments of the wrist can support the weight of the body. Nails were driven between the radius bone and the wrist bones or between the wrist bones themselves, proximal to the flexor muscle trochlea and wrist ligaments. Although the nail mostly passed between the bones and did not cause fractures, the damage to the periosteum itself caused unbearable pain. The driven nail could crush or damage the median nerve, causing excruciating pain in both arms along with the paralysis of the hand. The feet were usually nailed to the anterior cruciate through the first or second metatarsal space, distal to the junction of the tarsal and metatarsal bones. It is very likely that the nerves, the vessels and muscles of the foot were traumatised, which resulted in increased bleeding from the wounds and excruciating pain (causalgia), which, as we know today, is difficult to alleviate even with narcotics.
The Evangelists, however, did not convey the details of the nailing or the type of torture inflicted. Mark indicated that Jesus was given wine laced with myrrh to act as an intoxicant, but Jesus did not accept it (Mark 15:23). He also gave information about the separation of garments (Mark 15:24) and the mocking on the cross (Mark 15:29–32).
The question of the time of the crucifixion is of interest. Mark indicates that it was the third hour (Mark 15:25). The third hour of the day would mean the ninth hour of the morning. Exegetes surmise that it is rather the time of day between 9 a.m. and 12 p.m. This can be inferred from the text. According to Matthew, the crucifixion took place later, but this information refers to the time of the dying. He wrote that from six o’clock to nine o’clock darkness enveloped the whole earth (cf. Matt 27:45). Given Matthew’s account, Jesus’ death occurred at around 3 p.m. Luke gave a similar time, writing that from the sixth hour of the day until the ninth hour Jesus’ moribund state continued (Luke 23:44–46).
The most devastating, pathophysiological consequence of the crucifixion was the inability to breathe properly, especially to exhale properly. The weight pulling the body down on outstretched arms and bent knees forced the intercostal muscles into an inspiratory position and prevented passive exhalation. The latter could only be done with the diaphragm muscles. Respiration was therefore shallow, inefficient, with rapidly developing hypercapnia and respiratory acidosis. To exhale, the victim had to raise his arms and, resting on his feet, spread his knees. This movement in turn caused severe pain in the pierced feet and wrists from irritated and nail-damaged nerves, and increased bleeding from the wounds along with pain in the injured back that was rubbing against the uncut wood of the cross. The tetanic muscle cramps that followed fatigue plus water and electrolyte disturbances made breathing impossible.
The Gospel account states that Jesus only spoke from the cross seven times. Each spoken word must have caused great suffering, as the utterances could only take place in a phase of active, non-physiological exhalation forced by the position of the hanging body. The first of these utterances is recorded by St Luke: Father, forgive them, they know not what they do (Luke 23:34). Jesus’ prayer for his persecutors is very deeply rooted in his teaching (cf. Luke 6:28). Exegetes question the authenticity of these words because they are missing from several codices (e.g. 3rd century P75, 4th century Codex Vaticanus (B), 5th century Codex Bezae (D)). It appears that some copyists deleted this prayer for persecutors because of the conflict that arose at the end of the 1st century between Judaism and Christianity after the destruction of the Jerusalem temple. However, this prayer was known to Tatian the Syrian when he created the Diatessaron around 170, as well as to St Irenaeus (†204). It must therefore be accepted as authentic. This rather lengthy utterance of Jesus must have cost Him a great deal of effort because of the severe respiratory distress resulting from the dangling position of His body on the cross. By uttering these words at just such a moment, Christ set an example of how to pray for persecutors. At the end of his journey to Jerusalem, he taught that one should always forgive (Luke 17:3–4). The use of the past imperfect tense (imperfectum) in this statement is significant: “Jesus said…” (orig. Ὁ δὲ Ἰησοῦς ἔλεγεν). It follows that the words of the prayer “Father, forgive them, they know not what they do” were repeated by Him many times. They were spoken with a certain insistence and resembled the insistence of the widow in the parable, the same one who repeatedly asked the dishonest judge to grant her request (cf. Luke 18:1–8).
Despite so much suffering, Jesus, hanging on the cross, noticed even the repentant thief. To him he addressed his second utterance: Amen, I say to you, today you will be with me in Paradise (Luke 23:43). Two terms are significant. The first is the Greek ὁ παράδεισος—‘paradise.’ This term is derived from ancient Iranian, in which pairi-daēza means a garden surrounded by an irrigating ditch or a beautiful valley. The Septuagint translates the Hebrew gan in this way. Thus, the word primarily means a garden of paradise. It is a symbol of exceptional fertility and a garden in which man is happy (Gen 2:8; Song 4:13; Eccl 2:5; Neh 2:8). The Slavonic Book of Enoch, which is probably a translation from the Greek original dating from the 1st century BC, presents the third heaven as paradise. God, on the other hand, has His throne in the seventh heaven. From time to time, He descends into the third heaven (EnochSl 8–9). Such views are also expressed by St Paul, writing that he was raptured into the third heaven (2 Cor 2:2.4). The second term with theological significance is σήμερον—‘today.’ This today points to the present moment in which salvation takes place. Jesus, hanging on the cross, saves man, and the repentant thief, as one of the first men, shares not only in Jesus’ passion, but also in the work of salvation, and together with Jesus he will receive salvation, entering paradise with him on the same day.
A third statement is given by St John the Evangelist: Woman, behold, your son (…). Behold, your mother (John 19:26n). In the light of the law, these words have a very significant meaning. It is a testament in which the dying Christ placed his mother in the care of the beloved disciple, by which the disciple became her son. The second dimension of this statement is of theological significance and is the revelation of God’s design. It is the culminating moment of the revelation of God’s sonship: Jesus as Son of God bequeaths to his mother the beloved disciple. In turn, he entrusts his mother to the beloved disciple. Through this act of will, Jesus does not cease to be the only son of his mother. At the hour of his death, Christ calls forth a new family—God’s family. He dies as the Son of God because His Father is God. He also dies as the Son of Man, for He took humanity from His mother. He now establishes her as the mother of all His beloved disciples.
The fourth utterance of Jesus from the cross is recorded by St Matthew: My God, my God, why have you forsaken me? (Matt 27:46). The evangelist noted that it was the ninth hour of the day. On the day before Passover at this hour in the temple, the people of God slaughtered the Passover lambs. It is the hour of sacrifice and prayer. Jesus then cried out in a loud voice, literally: φωνῇ μεγάλῃ—with a great voice. This phrase in the Bible means the cry of the orant. Jesus’ great prayer is heard from the cross. Christ had been abandoned by the disciples, while the people who stand beneath the cross mocked Him. It can be said that He was also abandoned by His own people, who handed Him over to the Romans for crucifixion. He therefore cries out to God. The author of the Letter to the Hebrews records: he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence. Son though he was, he learned obedience from what he suffered; and when he was made perfect, he became the source of eternal salvation for all who obey him (Heb 5:7–9). Jesus, feeling abandoned by the people, cries out to God with full confidence, turning to Him: “My God.” This is a God who is very close and can be fully trusted. The words of the prayer taken from the psalm (Ps 22:2) are full of pain, a sense of abandonment, but also hope, which speaks from the further verses of the song.
Another, the fifth, statement of Jesus from the cross is recorded by St John. It is just: I thirst (John 19:28). The cry of the dying Christ is very powerful. At the end of his passion, he cries out “I thirst,” thus praying the words of the psalm: Instead they gave me poison for my food; and for my thirst they gave me vinegar (Ps 69, 22). This one phrase expresses the desire to live and to give the gift of life to those for whom He offers Himself. This thirst is of a personal nature, to which Jesus refers in this prayer. It is God who gives life. Jesus desires all this to happen so that those for whom He gave life might also have life and have it in abundance (cf. John 10:10).
The sixth statement also comes from the Gospel according to St John: It is finished (John 19:30). These words are like a seal put on the whole work of Jesus. He affirmed that everything the Father had commanded him had been accomplished. John portrays Christ as God and Lord. Even the scene on the cross is more reminiscent of sitting on a royal throne than of a terrible dying. Jesus is Lord, which is why He uttered the words ‘it is done,’ and then He Himself gave up the ghost and bowed His head. In John’s account, from the cross of Jesus flows the majesty of God who accomplishes man’s salvation. This expresses the truth that salvation was “accomplished” on the cross. The last words from the cross recorded by St Luke are similarly eloquent: Father, into your hands I commend my spirit (Luke 23:46). These words are taken from Ps 30:6 in the Septuagint version. It is a prayer of lamentation by a man who, being in a difficult situation in life, turns to God. He trusts God because only He can help him. At the moment of death, Jesus cites a prayer of complete trust in God. Luke records that after these words Christ gave up the ghost. Leaving aside the exegetical question which words of Jesus were actually spoken and which were woven into the account of the evangelists to give Jesus’ death salvific significance, the effort of the condemned man to say anything was medically overwhelming.
When the soldiers came to Golgotha again, they broke the shins of the two villains, and seeing that Jesus had already died, they only pierced his side with a spear, and then blood and water flowed from the wound (John 19:34). The blow thus inflicted left a mark measuring 3.4 × 1.4 cm at the level of the fifth and sixth ribs of the right side of the chest, at a distance of 13 cm from the sternum. It was inflicted with a broad stabbing instrument, probably one of the Roman spears. The Evangelist John, in his description of the crucifixion, does not specify whether it was the left or right side of the body. According to Roman custom, it was the right side, and the large amount of blood flowing out came from the filled cavities on the right side of the heart rather than from the thick-walled, shrunken left ventricle.
From a medical point of view, the question of whether water or blood flowed out first is difficult. Although John states that the blood flowed out first, this does not necessarily correspond to reality, since in the ancient Greek tradition the order of the words was rather due to their meaning.
The word ‘water’ can be understood as a serous fluid from the pleura or pericardial sac. Blood may have flowed from the right heart cavity or from the pericardial sac. Also, in the pleural cavity there could have been bloody fluid resulting from damage to the chest from the blows inflicted on Jesus with a stick (acute lung injury), as well as from the whipping that ruptured the skin, muscles, vessels and intercostal nerves, which also led to serious bone injuries.
Jesus died relatively quickly, between three and six hours after the crucifixion. The fact that he hung his head and died after a loud cry may suggest an additional sudden cause of death. There may have been a myocardial infarction with rupture of the left ventricular free wall and spillage of blood into the pericardial sac with secondary cardiac tamponade; however, this complication rarely occurs in the first few days of an infarction. Shock due to the loss of blood and body fluids, severe trauma and great physical suffering could also have been the cause of disseminated intravascular coagulation (DIC) with possible embolization of the coronary vessels of the heart by small thrombi and secondary myocardial infarction.
The literature also cites the toxic effects on the heart of high concentrations of catecholamines released due to excessively strong physical sensations and emotions as a possible cause of death. These substances in such concentrations damage the left ventricular muscle, lead to a dramatic decrease in ejection fraction, pulmonary oedema and cardiogenic shock. They also trigger fatal arrhythmias, including ventricular fibrillation.
Many factors contributed to Jesus’ death, while each of those mentioned above – post-traumatic, post-haemorrhagic and hypovolaemic shock; acute respiratory and circulatory failure, caused by severe penetrating chest injuries, with massive pneumonia and exudative fluid in the pleural cavities; suffocation from expiratory failure caused by crucifixion; myocardial infarction or dangerous cardiac arrhythmias—could have independently led to a rapid death.
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De Boer S.C., Maddow C.L., Emergency Care of the Crucifixion Victim, “Accident and Emergency Nursing” 2002, No. 10, pp. 235–239, https://doi.org/10.1016/s0965-2302(02)00127-3.
De Pasquale N.P., Burch G.E., Death by Crucifixion, “American Heart Journal” 1963, No. 66, pp. 434–435, https://doi.org/10.1016/0002-8703(63)90279-5.
Diagnostyka laboratoryjna z elementami biochemii klinicznej, pod red. A. Dembińskiej-Kieć i J.W. Naskalskiego, Wrocław 1998.
Edwards W.D., Gabel W.J., Hosmer F.E., On the Physical Death of Jesus Christ, “The Journal of the American Medical Association” 1986, No. 255(11), pp. 1455–1463, https://doi.org/10.1001/jama.1986.03370110077025.
Ewangelia według świętego Mateusza, rozdziały 14-28, wstęp, przekł. z oryg., koment. A. Paciorek, Tarnów 2009, Podręczny Komentarz Biblijny. Nowy Testament.
Górska H.W., Injuries that May Have Been Caused by a Crown of Thorns, “Poznańskie Studia Teologiczne” 2020, No. 36, pp. 83–96, https://doi.org/10.14746/pst.2020.36.05.
Górska H.W., Z jakiej rośliny została zrobiona korona cierniowa dla Jezusa? Próba ustalenia, “Ateneum Kapłańskie” 2020, Vol. 175, No. 3(670), pp. 534–548.
Gryglewicz F., Jóźwiak F., Maltretowanie Jezusa, [in:] Męka Jezusa Chrystusa, red. F. Gryglewicz, Lublin 1986, pp. 131–138.
Haas N., Anthropological Observations on the Skeletal Remains from Giv‘at ha-Mivtar, “Israel Exploration Journal” 1970, No. 20, pp. 38–59.
Hengel M., Crucifixion in the Ancient World and the Folly of the Message of the Cross, Philadelphia 1977.
Holoubek J.E., Holoubek A.B., Blood, Sweat and Fear: “A Classification of Hematidrosis”, “Journal of Medicine” 1996, No. 27(3–4), pp. 115–133.
Holoubek J.E., Holoubek A.B., Execution by Crucifixion: History, Methods and Cause of Death, “Journal of Medicine” 1995, No. 26(1–2), pp. 1–16.
Johnson C., Medical and Cardiological Aspects of the Passion and Crucifixion of Jesus, the Christ, “Boletin de la Asociacion Medica de Puerto Rico” 1978, No. 70(3), pp. 97–102.
Józef Flawiusz, Wojna żydowska, tłum. J. Radożyński, wyd. 3, Warszawa 1995.
Józef Flawiusz, Wojna żydowska, tłum. J. Radożyński, wyd. 2, Warszawa 2022.
Kim H.S., Suzuki M., Lie J.T., Nonbacterial Thrombotic Endocarditis (NBTE) and Disseminated Intravascular Coagulation (DIC): Autopsy Study of 36 Patients, “Archives of Pathology and Laboratory Medicine” 1977, No. 101(2), pp. 65–68.
Kobielus S., Krzyż Chrystusa. Od znaku i figury do symbolu i metafory, Warszawa 2000.
Mendecki N., Ukrzyżowany mężczyzna z Giv‘at Mivtar, “Ruch Biblijny i Liturgiczny” 1997, No. 50(1), pp. 36–38, https://doi.org/10.21906/rbl.718.
Mikulicz-Radecki F.V., The Chest Wound in the Crucified Christ, “Medical News” 1966, No. 14, pp. 30–40.
Miniello S. et al., Coagulation Disorders Following Severe Trauma: Surgeon’s Role in Prevention, “Annali Italiani di Chirurgia” 2004, No. 75(3), pp. 293–297.
Retief F.P., Cilliers L., Christ’s Crucifixion as a Medico-Historical Event, “Acta Theologica” 2006, Vol. 26, No. 2, Suppl. 7, pp. 294–309, https://doi.org/10.4314/actat.v26i2.52582.
Retief F.P., Cilliers L., The History and Pathology of Crucifixion, “The South African Medical Journal” 2003, No. 93(12), pp. 938–941.
Rubenfeld G.D., Caldwell E., Peabody E., Incidence and Outcomes of Acute Lung Injury, “The New England Journal of Medicine” 2005, No. 353(16), pp. 1685–1693, https://doi.org/10.1056/NEJMoa050333.
Senior D., The Passion of Jesus in the Gospel of Matthew, Wilmington 1985.
Sinkiewicz W., Medyczne aspekty śmierci krzyżowej Jezusa. Spojrzenie kardiologa, “Kardiolog po Dyplomie” 2007, Vol. 6, No. 3, pp. 13–17.
Sławiński H., Przepowiadanie Chrystusowego krzyża, Warszawa 1997.
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Vermes G., The Passion, New York 2006.
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Sources of Images
1., 5., 7. Fragment of the exhibition “Who is the Man from the Shroud?” at the John Paul II Centre in Krakow. Collection and ownership of the Polish Syndonological Centre in Krakow
2., 3., 8., 12. Sindonology.org, Shroud Scope, http://www.sindonology.org/shroudScope/shroudScope.shtml (copyright: Roman Catholic Archdiocese of Turin; educational use)
4. Juan Manuel Miñarro Lopez, https://www.facebook.com/juanmanuel.minarrolopez/photos
6. Kim jest Człowiek z Całunu? [exhibition brochure], Kraków 2012.
9. Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Sarcopoterium_spinosum_at_Crete,_Greece_001.jpg (Moonik, CC BY-SA 3.0)
10. Wikimedia Commons, https://pl.wikipedia.org/wiki/Plik:Sarcopoterium_spinosum_dry_skeleton_RJP_01.jpg (CC BY-SA 3.0)
11. Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Carpus.png (Zoph, CC BY-SA 3.0)
13. Wikimedia Commons, https://commons.wikimedia.org/wiki/File:Fra_Angelico_027.jpg (public domain)


It is the same with my word. I send it out, and it always produces fruit. It will accomplish all I want it to, and it will prosper everywhere I send it.Isaiah 55:11 NLT
You must each decide in your heart how much to give. And don’t give reluctantly or in response to pressure. “For God loves a person who gives cheerfully.”2 Corinthians 9:7 NLT
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Rectifying Religion and Antichrist
“Hello, everyone! Be happy! You can finally (safely) see your saviour! Christ, the Messiah, the most powerful being EVER is here! The one that they said would come. I know that because I am him!” Antichrist begins our play with these words, firmly establishing this text’s roots in medieval Christian beliefs and practices. While the exact history of how, why, and when the laity began performing religious plays in the Middle Ages is not precisely known, scholar Alexandra Johnston notes that it most likely came out of convents and monasteries performing liturgical dramas for specific seasonal celebrations. This practice spread out from the monasteries into the communities of laity who already associated the Mass with a kind of drama. The liturgical dramas put on by lay communities were used to celebrate as well to pass on the history given to them by their faith.
At about this time in the history of the Catholic Church, the priest had been given a newly elevated stature. Catholics were required to participate in the sacramental elements of the faith, lifting priests from their role as scholars and leaders of parishes to a place of higher honor: they now possessed the tools for salvation, through the Eucharist and confession. Confession became a place to test the catechism of the faithful, which meant that the laity needed to learn their faith in a vernacular language they could understand instead of the Church’s Latin. Later, the Franciscan tradition of adding emotional appeal to articles of faith entered into the teaching methods. This led naturally to the incorporation of dramatic elements to help pass on doctrinal information to large portions of the population in a way that would be both easily comprehensible and engaging for all involved.
With this in mind, it is easy to see why play cycles like those performed at Chester and York were so popular in their time—at key moments of festivity in the liturgical season, their performance both entertained the public and engaged them in their faith. The “historical” biblical plays in these cycles provided a means of transmitting integral bible stories and lessons to the people in an amusing and palatable way. However, each of these cycles include plays outside a strictly historical setting: the last judgment plays. These end-times plays were usually less amusing than the historical plays and sought to elicit an emotional response from the audience. They served as a reminder to the watching audience of what awaited them in the unknowable future.
The Chester Antichrist uniquely exists in between these two categories of play. It retains elements of historical plays by referencing biblical figures like Enock and Elias, and it takes places in the present day of the people of the Middle Ages, but also points directly towards the final judgment play that follows it. Antichrist manages to be humorous on the one hand while retaining the foreboding tone of the judgment play on the other. The play’s major shift occurs when the Archangel Michael comes down to slay Antichrist and actually initiate the last judgment by casting the Antichrist down to hell and raising Enock and Elias to heaven. Despite the significance of this shift, though, it is really in the four kings, their doubts, and their inevitable conversion that true weight of the Chester Antichrist resides. As with the medieval morality plays, the kings’ dilemma reflects a present struggle for the audience: will they be taken in by the devil’s wiles, or will they find Christ and be saved? As Jill Stevenson explains, because of this, the Chester Antichrist becomes the only play in the cycle which actively resonates with the medieval present by directly representing the daily religious struggle of its audiences.
* * *
Jumping forward a few centuries, we arrive at our performance of the Chester Antichrist, occurring at a very different time, historically and theologically speaking. Not only is Catholicism no longer the dominant religion in the western world, it no longer has the power to dictate education. Though we attend a Catholic university in Fordham, we do not encounter the same church and catechism of the Middle Ages, nor do we have a medieval understanding of sin and punishment. Today’s Catholic church has de-emphasized sin and damnation and re-emphasized good works and forgiveness so that the concept of hell is no longer the threatening sword it once was. Modern Catholics know what hell is but no longer fear damnation the way it was feared in medieval England.
“Though we attend a Catholic university in Fordham, we do not encounter the same church and catechism of the Middle Ages, nor do we have a medieval understanding of sin and punishment.”
It’s important to examine what these significant changes in population and ideology mean for the message and purpose of the Chester Antichrist in our modern world. The play loses its bite as a religious piece that reminds its audience of the impending repercussions of their actions in the present, since it no longer resonates with the teachings of the church it came from. (In this respect, modern American Evangelists might experience the play in ways closer to the original medieval audience.) Furthermore, since the play reflects a religious system no longer practiced by Catholics, it loses its relevance as a commentary on the church’s effect on its people today.
So what purpose does performing Antichrist in a modern world serve? Beyond the value that comes from exploring different styles of theatre, the message of Antichrist addresses evils that do not only belong to the Middle Ages; as the biblical play closest to a morality, the text is still able to distinguish good from bad even for a modern audience, even when the emotional subtext that would have affected medieval audiences doesn’t survive. Our production achieved this effect by emphasizing the deception and false glamour of Antichrist, characteristics a modern audience would recognize as vices just as readily as their medieval counterparts. With this recognition in place, the play’s religious subtext can become active again: instead of eliciting an emotional response in its onlookers, it affirms the role of truth for morality in the world.
Though we can never understand the precise reaction that medieval audiences would have had to this play, performing the Chester Antichrist allows modern audiences to connect to the spirit of the Middle Ages in a way that would be impossible from just reading the text. Medieval audiences understood that emotional connection to this doctrinal material was essential for its full comprehension. Even though it is difficult to know how the Chester Antichrist impacted the moral sensibilities of its time, we can explicitly connect a modern production of the Antichrist to concepts of immorality we share with the Middle Ages. In doing so, we can connect with the text, with the people, and with the religion that dominated medieval life on a new level.
Jill Stevenson. “Playing with time’s end: cultivating sincere contrition in medieval Last Judgment performances.” The Routledge Research Companion to Early Drama and Performance, ed. Pamela King. Routledge, 2016. 118-136.


Glossary of Terms
Phelon - (Greek. Φαιλόνιο), the shirt is the upper liturgical clothing of the priest in the priesthood of Eastern Christianity. In ecclesiastical symbolism, felon means chlamydia, the king's outer garment, in which Jesus Christ was clothed during Pilate's judgment. In the Roman Church, the felon is a roe deer.
Initially, the felon was round, covering the whole body from head to toe, and had only a hole for the head. This appearance of the felon has remained almost unchanged in the Orthodox churches of the Greek tradition. In Ukraine, the felon had the appearance of a long back and short front of a wide cape with a cutout for the head, which is a later development of the Greek felon.
In church practice, there are 2 types of felon: Russian (conditional name) and Greek. The "Russian" felon is a church garment that was structurally formed during Rus' times. Such a felon is decorated with ribbons, a cross and an octagonal star ("star" in the people) according to a certain defined scheme. The "Russian" felon has a complex geometric shape of the forearm - the hard top. Therefore, it is the Russian felon that has the most significant structural disadvantages, from the point of view of its ergonomic correspondence to the figure of the person, and precisely through the structural knot of the "forearm", since it lacks a classic support area and its inner surface is tangent to the shoulder part of the body. Undoubtedly, such defects in the design of outer liturgical clothing cause significant discomfort during its operation and the ability to slightly change the body type of the priest's structure. The traditions and rules of the Ukrainian churches make it possible to use the Greek felon - a cloak that is worn over the neck and comfortably rests on the shoulders, without any rigid hand-holding, for the worship services (especially in summer).
The traditions and rules of the Ukrainian churches make it possible to use a Greek felon for a more convenient service (especially in the summer), without a hard hand.
Mantle - is a long sleeveless cape and a collar fastener, worn over the undercoat and dew. It can be used by both clergy and monks (archimandrites, scimonas). Normally, monks wear black hats, but at the same time, metropolitan and patriarchs of some churches also have the right to wear this vestment during ceremonial events.
A hood is a monk's headdress, consisting of a camouflage and black fabric (silk or crepe), which attaches to it and ends at the bottom with three long ends (resurrections). The hood completes the complete monastic attire that is worn during some kind of festive event.
For the services of the Bishops, the same vestment as the priest is put on, only in lieu of a felon of saccos, omophor on top, a stick as a symbol of the spiritual sword.
a sniper or a stichar - the lower liturgical service of the bishop, on which the epitrile is put on;
sleeves - designed to pull off the priests' garments, they are an integral part of the bishop's, jewish and deacon's dress. The use of sleeves means that it is not just human hands, but the Lord Himself who carries out the Mysteries through them;
epitrachil is an element of the priestly and jewish vestments, the minimum required for priesthood. It is a long bandage that covers the neck, fits on the chest and falls down. It symbolizes Divine grace, so no Epiphany can perform any Divine service, as well as share the Holy Mysteries;
Belt - Dressed on top of the cloak and the epitrile, symbolizing the Divine power, as well as the towel that the Savior was girded on while washing the feet of the disciples at the Last Supper;
legguard, kneecap - an element of liturgical clothing of the bishop and the priest awarded to him, in the form of a handkerchief on the thigh, suspended on his belt;
saccos - the bishop's top liturgical clothing, short, wide-sleeved garments, is worn over the upper arm and the epitrile. It symbolizes the Savior's purple;
omophor - is a long and wide ribbon-shaped board, with embroidered crosses. It rests on the bishop's shoulder so that, wrapping around his neck, he descends (falls) at one end from the front and the other from behind. It symbolizes the evangelical good shepherd who should be the bishop to feed his flock. Without omophorus, bishops cannot perform priests;
stick is a rectangular board worn over the sacs on the right thigh. It symbolizes the spiritual sword armed with clergy to combat unbelief and devilish powers;
panagia - breast icon with the image of the Virgin, which is the distinguished bishop;
miter is the liturgical headdress of the bishop, as well as some of the heresies awarded the bishop. It is an enlarged and rounded top crowned with icons. The bishop's miter is also decorated with precious stones, symbolizing a crown of thorns worn on the head of the Savior during His passions.
The heresy dressing has the following elements:
undercut, stichar - lower liturgical clothing, made of thin fabric, long narrow sleeves with laces at the edges, which are tightened on the hands. It symbolizes the chiton in which the Savior walked during his earthly life
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Detailed information about the products, the work of the sewing and art workshop can be obtained by phone.


New Life Missionary Church
At New Life Missionary Church, it's our mission to help you explore your relationship with God and improve those meaningful relationships in your family life.
The vision of NLMC is to be centered around worship, discipleship, fellowship and outreach.
Weekly Words of Encouragement
Rejoice for the Lord has Come!
Join us weekly in house or online.
We would love to have you as part of our worship!
- Love Does Bible Study Week 1Jan 13, 2021, 6:30 PM – Jan 13, 2022, 8:00 PM3121 E North Union Rd, 3121 E North Union Rd, Bay City, MI 48706, USAThis small group will be engaged in the Love Does Bible Study by Bob Goff. This is a RightNow Media event. Come give it a try. You can also do this study from home through Rightnow Media. Please contact us if you have any Questions.


AGoddess Love Store
AGoddess Love Store is an online boutique that offers a variety of inspirational products such as apparel, books, journals, accessories, home décor items, affirmation water bottles, and healing oil. Our store's aim is to inspire and motivate you by providing products that resonate with your soul and empower you to express God yourself. Overall, AGoddess Love's Store is a place where you can find meaningful and uplifting items to enhance you daily life. Let your journey begin here!


Performance by Federico Cozzucoli
for the show Il Mercante di sogni show ( I time)
Primo Piano LivinGallery, Lecce
Cozzucoli’s performance reveals the attempt to re-propose and overcome a series of compositional schemes typical of religion, such as the biblical origin of multilingualism and the birth of the church, focusing in particular on the sin of Simony, which the artist uses to denounce a similar condition found today in the world of art. The artist, in fact, institutionalizes himself and his works when he begins to sell them: the analogy with Simony is immediate, the buying and selling of religion which, in this case, becomes a further compositional scheme of the performance. The term Simonia, in the religious field, refers to the sin of the buying and selling of faith committed by those who think they believe and operate in the name of God. It is no coincidence that Simonia derives from the biblical episode in which Simon, first magician then baptized and disciple of Christ, seeing that the apostles conferred the Holy Spirit on everyone with the laying on of hands, he believed he could acquire the same power by offering them money. In this context, according to Federico Cozzucoli´s interpretation, the concept of Simonia is closely analogous to the purchase and sale of a figure that is equally “sacred” here who, on the occasion of this performance, is about to be celebrated: that of the artist.
Pictures coming soon


If you are just starting out on a spiritual journey of your own or if you have been living a spiritual life for some time you will appreciate this book, Tantalus and the Pelican.
It was written by Nicholas Buxton, one of the participants in the BBC’s acclaimed television programme and tells the story of his search for meaning through meditation and prayer. He begins the story of his spiritual journey with the exploration of Eastern religions and ends it with the decision to train for the Christian priesthood, having realised that what he was searching for had been right there in front of him all along.
And he manages to tell the story of his spiritual awakening with simplicity and insight in a way that anyone of almost any Faith can relate to and draw inspiration from.
In today’s world the path of life, rather than being a spiritual journey, has become a rat race. Concerns about money, health, and social standing tend to pre-occupy the mind. The stresses at work combine with the demands of family and friends. There are deadlines to meet, appointments to keep, and deals to land. Sometimes, the gentle voice of the soul becomes lost in the chatter of the mind.
It is no wonder therefore, that with this kind of hectic lifestyle many find themselves struggling with depression, dissatisfaction, and a feeling of being lost. One of the most common reasons for this is a lack of meaning or spiritual guidance in one’s life. When that happens, it’s time to remind yourself that you really are on a journey of self discovery and reading about someone else’s experiences can often help.
A spiritual journey is part of your life
The act of living is a spiritual experience. Every moment from birth to death is part of your journey of discovery. Simple understanding and awareness of this fact can work wonders at easing the stresses of daily life. And what will work even better than just awareness?
It’s this – don’t just know it. Feel it and act it – every minute of every day. When you wake in the morning, do you take a moment to appreciate the coming day? Possibly you aren’t too happy with your present circumstances but don’t spend every second focusing on that negative fact; rather concentrate on your spiritual growth.
Think of the gift that is the rising Sun, the oxygen in your lungs, the blood in your veins and your spiritual heart. Remind yourself each day that life is sacred, and you are blessed to be experiencing it. At the end of the day, try not to relive every unpleasant experience. Instead, try a little harder to remember the pleasant ones.
Instead of focusing on every mistake you made, think of something you did that you are proud of. Remember how blessed you are, wiser and stronger, for the gift that was today – and the gift that is tomorrow and take them with you on your spiritual journey through life.


Glass Nativity Scene
Handmade Fused Glass Nativity Christmas Decoration.
A beautiful traditional handmade decoration, depicting a copper nativity scene encased in glass. A beautiful addition to your tree or window. Also a loving gift of festive cheer, the true meaning of Christmas.
Made in my garden studio Argyll, Scotland. Each is unique and vary slightly from images shown due to its handmade nature, adding to its charm.
Each measures approx. 65x80mm strung with satin ribbon, finished with a wooden etched logo tag of authenticity.
Not in stock
Estimated delivery time: 10-14 days


One of my morning rituals is to read and listen to a daily devotion or two. I seek a deeper relationship to life and with God, which is one way to satisfy my hunger. To continue to develop the virtues of leadership, I follow and listen to Darren Hardy as a participant in the 2021 Hero’s Journey and through his Darren Daily messages.
I came upon this daily devotional from the You version in the Bible App that speaks to the value of excellence. There is a “doing” piece to this, yet, I see it from the space of “Be(ing).”
Leaders know excellence when they see it. And the writer of these verses saw it in the life of the woman described here. What is the value of excellence? Excellence inspires trust, loyalty, and respect and establishes a reputation that will follow you wherever you go and as long as you live. The woman in these verses led in a family context and did it with excellence. What “family” are you being called to lead? God desires excellence from you, no matter what your situation.
A Short Story
I was raised in a suburb, part of a conservative Christian family, and the son of a medical doctor, and I was very large as a child and found it difficult to fit in. I scored low on social graces and felt the pain of my situation constantly.
At times I was full of sorrow and angry with God for the burdens He had placed on me. Then I realized that this is who I was and where I was. Could the uniqueness of my life be seen as a gift and actually be vital for the adult and leader God intended me to become? I asked God to begin to show me how to live out my life in my situation, and this was a major turning point for me.
The woman of Proverbs 31 excelled in whatever she was given to do each day. God gives her to us by way of Scripture to show us excellence, strength, and beauty. It is a perfect picture of what God wants from His leaders in all walks of life; be the person He created you to be and excel regardless of your situation.
Essential Insight 31:
Celebrate excellence and discover God’s world of opportunity.
My question to you:
Could your life’s uniqueness be seen as a gift and actually be vital for the adult and leader God intended you to become? No matter who YOU are, you are a leader. And the uniqueness of your life is a gift to share and serve others. It’s naturally who you be! I promise.
Want to know more? I invite you to reach out for a meaningful conversation, as my door is always open when you are ready.


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In 15th century B.C. in the Mount Sinai, Egypt as told in the book of Exodus, it was in that peak that Moses encounter with God, a big cloud came from heaven and the voice of "God" told Moses to come into the cloud. He approaches the cloud and a door opens, he enter and the door closes. He ascended to God in smoke, fire, loud noise, trembling. All religions talk about the same story with different names but with the same explanation when and how he ascended to speak with "God". People misinterpreted what happened as something divine, because they didn't knew what was going on. But why if God is omnipresent needed to do such a scene just to talk to Moses. What was the "cloud" that Moses entered to ascend and speak to God? What kind of transportation did he used that fly, make loud noise, trembled and had fire? More than something divine, it sound like some technology.
In the Islam, we have encounters with divine beings like the narration that angel Gabriel was a mediator between Alah and Mohammed. Gabriel usually came to Mohammed in a cave to give him wisdom. But there were two times when Mohammed encounter Gabriel outside of the cave and not in person, but in a magnificent shining object with 600 wings and burning as fire. Its this hovering shiny object in front of Mohammed a UFO? Did he misinterpreted the lights of the object as fire and the flying he described as 600 wings? How did this object gave the wisdom to Mohammed? Telepathically?
In Roman history we see some divine visions that change the course of the history, like the vision of emperor Constantine. In Oct 312 AD Constantine was preparing for battle to conquer the west side of Rome. As told by Eusebius, Constantine and his followers saw one night in the sky what it looked like a white cross in fire, they didn't know how to interpret this, but Constantine said that this was the Christian cross shining in the sky. He took the vision as a premonition that he must continue to fight because he will win the battle. He did this and won the battle, after he converted to Christianity. If we analyze what he saw, a white cross in "fire" in the sky, this could have been a hovering or flying object with lights shining towards the ground. Like modern day aircraft with the wings and the body similar to a cross. Did Constantine and his followers saw an aircraft of some kind? Did this UFO/ craft was intervening in the course of history? Or that was a true premonition of a cross shining in the sky? Thru out history we have many stories that can be better explained by technology than as divine visions, but our ancestors knew nothing of technology so they explained what they saw and lived as divine manifestations.
In Mexico City in 1531 an Aztec story tells that Juan Diego a peasant heard a voice on the other side of a mountain, so he climb and in the peak he had a vision of a beautiful woman in shiny white clothes that told him she was the Virgin Mary and she wanted him to built a temple in her honor in that hill. He came down to the city and told the bishop what he saw, he didn't believe Juan Diego. Juan returned to the hill were he saw again the Virgin and ask her for a prove of her presence because no one believe him, so she filled a piece of Juan Diego's clothes with roses. When he brought them to the bishop below all the roses there was a painting of the Virgin in the Cloth. So the bishop believed Juan Diego and they proceeded to build the temple. The Virgin Mary told she would protect everyone that worship in the temple. Still today the painting is in the church, in almost mint condition even after all those years. What Juan Diego saw was in fact a heavenly visitor, but we can't be sure that it was in fact the Virgin Mary because what she asked and said disagree with the bible. The bible says that only God can protect those that serve him. So as religious men explain, a being that demands worship can't be an angel send from God. This being said what Juan saw was a vision of an extraterrestrial? Or in fact was an angel demanding worship even when this goes against Gods rules?
|Painting in Juan Diego's Cloth, still in the church of Virgin of|
Guadalupe in Mexico.
In 1588 Spanish king send an armada of 130+ boats to invade England in order to bring the Spanish inquisition to England and punish Queen Elizabeth for leaving Catholicism. England has only a small number of boats and when the battle started they were losing even when their boats were more easy to manipulate than the Spanish ones, but the Spanish outnumber them. When they were losing, a storm appeared out of nowhere wreaking the Spanish armada and leading England to wining the battle. English man believe that the storm was send by God to help them win the battle. Before the battle John D an astronomer, mathematician, medical doctor and one of queen Elizabeth advisors told her not to worry because there was going to be a storm during the battle that will bring the victory to England, just as it happened. How did he knew about this? Was he a medium? Does he had some kind of communication with some beings from other world? Does he saw the future? If it was a divine vision, did the being wanted to preserve the English evolution of knowledge and cultural advancement that were happening at the time of the battle. Did some kind of extraterrestrial beings intervene in this battle in order to bring the victory to England and let the industrial evolution continue? If Spanish took the victory the inquisition was going to stop any evolution in knowledge, science and industrial advancement, giving a 360 grade turn into the world history. It's the storm and the John D premonition mere coincidences or there is some hidden agenda of whom ever is manipulating the course of history towards what they want? These are too many stuff going on to be mere coincidences... All around history we can found this kind of manipulations toward the future as someone or something wants the earth future to be...
Another future defining vision took place in Manchester, NY in 1823 where a 17 year old boy named Joseph Smith that had a vision where a light and a robbed figure appeared before him and told him to go dig in a certain tree where he found some text in a strange language. In a second visit the being told him where he could find some kind of device to help him translate the text. After the translation this becomes The Book of Mormon, which Joseph used to establish the religion. This being was supposed to be a messenger from God to help Joseph form this new religion, but the being never said he was sent from God instead he told Joseph he was from another part of the universe or dimension and that in a remote past he used to live in earth. So where did this being came from? Why did he wanted to created this new religion in earth? If he was not an angel from God was he a devil messenger with some kind of hidden agenda?
|Joseph Smith, Mormon religion founder|
In the bible there are stories not only of angels appearing and manipulating humans with their messages and orders also there are records that demons also came and manipulate humans to do as they will, making them believe they are send from God. How many of all those encounter written all around world wide history are of demonic type instead of send from God? How many decisions were made with the guidance of demons, shaping our history? Why does angels and demons manipulate humans to make history as they want? Does "God" knows this, do they use us to their personal entertainment, of they are experimenting with us? Are they measuring how malleable are humans and how far can they do whatever this beings want? Too many unanswered questions pop up in my head...
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Pictures: from online public domain
Alien encounters: Ancient Aliens


A Foundational Value of YWAM is to “Practice dependence on God.”
“YWAM is called to practice a life of dependence upon God for financial provision. For individuals and YWAM corporately this comes primarily through His people. As God has been generous toward us, so we desire to be generous. YWAMers give themselves, their time and talents to God through the mission with no expectation of remuneration.” (See #16, http://www.ywam.org/about-us/values/)
I am a full-time missionary at YWAM Muizenberg, South Africa and a Global Partner of YWAM Montana.
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Thank you for being an integral part of God’s desire to reach the nations with the message of Jesus Christ!
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Thank you so much for your generosity and your partnership! From the bottom of my heart, God bless,
“…I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength. …I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. And my God will meet all your needs according to the riches of his glory in Christ Jesus. To our God and Father be glory for ever and ever. Amen.”
~ Philippians 4:11b-13, 18b-20 ~


It’s amazing, how to describe what isn’t seen. My sister, as she’s known, Nessa and one of my dear friends, Cale, were discussing today how man is so keen on categorizing and naming things. It’s true that in the Garden of Eden, the Lord told Adam to go out and name everything there. I think that’s why it is so engrained in our nature. This need to describe, to discern. Precious things. It causes expansion at times, real creative flow.
I was reading through a journal I kept during one of the hardest times of my life, last fall after my boyfriend at the time had tragically been estranged from me. At the time, I did not at all, know the Lord how I do now, and yet I see the deep desire to describe, to understand.
From my personal journal:
“You are all I need, you’re all I need. I’m in the middle of your picture, lying in the leaves. I am a moth, who just wants to share your light.” - adaptation of Radiohead’s lyrics from ‘All I need’.
Now, through Steven’s own window [in a letter he had sent me that was in the mail at the time], will I see him again? I feel unprotected. I feel unprepared. Vulnerable. Emotions are powerful, anazing synthese of being, like the most complicated melodies, like the simplest manifestation of story. Emotion is creative creation. It is the formation of dream while the dreamer is sleeping.”
Reading back on that, and knowing what I know now about grief, emotions, despair, and where true peace and comfort come from, I see the state of disrepair I was in without having the grounding that I have now in Christ. Truly, He was there with me through all of those things, yet I couldn’t see Him. So I felt unprotected, unprepared, vulnerable in the worst way and not the best. I was living from my emotions - without them, I thought I was close to being dead, but with them, it was almost too much to handle - the formation of dream while the dreamer is sleeping. I was sleeping when I couldn’t feel, and I couldn’t seem to wake up - ever. Until Jesus.
When Steven died this summer, I did not have that same reaction. God had woken me up nearly 5 months earlier, and in the comfort of His Holy Spirit, I was able to survive that onslaught of emotion and impression - some natural, some an attack on the spirit. But I realized tonight, rereading that passage, that that sadness I felt at Steven’s death was a sadness that only the God of the Heavens could touch and deal with. Not I, not my family, not my friends… no one else could deal with that despair. And by the grace of God, I knew and trusted enough to believe and give it to Him, so He could help carry me through. And He has :) The life support form our Father in Heaven is so vital. So pertinent. So true. In sharing how His love has changed and radically reshaped my life into the masterpiece He is continuing to make of it, I feel a yearning to share that same transforming love with others.
I was talking to a sweet ladyfriend of mine tonight, Miss Emmy, ma fille ;), and was telling her that it’s really my love mixed with sincere gratitude that stirs the deepest desires in my soul to see others FIND the Love, Grace, Mercy, and Joy in the Lord. Not later, but right now! :) God is dealing with me - or rather, teaching me in His kindness - how to find balance in that way because it is simply just true that some people are not at that place yet, in their journey, to receive, seek, and know for themselves, the true goodness of the Lord. And yet, as Hope is only of God, there is hope for every other life here on this planet that they WILL find God and SEE, truly, how AMAZING Jesus is - How profound Jesus’ love is. No one else’s, just Christ. The Word says, as it is true, that only Jesus was given the glory to be the atoning sacrifice for everyone that everyone might be reconciled to the Father of Heaven, and truly there is no other name in which all authority over Heaven and Earth has been given. This, thank God, is true :)
In my life, I have lived between all kinds of worlds - spiritual, emotional, physical it seems. I have lived between “I’ll try just about anything” to “Who can I trust? what exactly is true?”. And I know that in someone’s walk through life, it’s sort of this search for what else is there and yet this trepidation to really find, which comes from dispelling doubt and the wisdom of men to seek the God of the universe in His fullness, that can really influence someone taking the steps to really throw themselves into that walk with God. But I tell you, as truthfully and graciously and humbly as I can, that the walk with God is a blessed one. It is profound and FULL of such life, love, and honestly adventure that really… it truly is more than you could ever imagine entering into it. :) I remember at times, how it was for me (and I smile as I type this) as I was first trying to “find God” in Jesus Christ, and how sometimes I would just fall all over myself in confusion or this or that. But months later, and I see how far God, Himself, has brought me in that journey :) And that’s just how He is. He wants you to seek Him and find Him. He wants to love the mess out of you, really :) Haha, that’s the true meaning of that phrase, and only God can do it, literally and literally :)
One of my favorite scriptures is this: “The Lord is a sun and a shield. He will give grace and glory. What good thing would He withhold from those who love Him?” I find that the more I get to know Jesus, our Heaven Father, and the Holy Spirit, the more I see just how entirely expansive and awesmazing (according to Nessa) His love for us is. It’s truly a God love, a love that is unnatural yet so real that it cannot be denied. I pray for you, that if you read this and feel the stirring in your own spirit, to not harden your heart and deny the call. That’s Jesus knocking on the door, either to have Him meet you for the first time, or to perhaps enter into an ever deeper communion and fellowship with Him :) It’s always a choice to let Him in or not. No one can do it for you, and whether someone “convinces you to” or you just do it on your own, it is always your choice. But it is a choice worth making. And I tell you, once you get started, you better hang on :) Because as one beautiful musician once said, “Jesus, God, He’s a wild man.” I believe He is :) The wildest, most balanced spirit ever witnessed, so full of love that He gave His life, that we might find life in Him. Please come. I want you to know the love of my life <3
Bless you in His name! Praises in His honor! Love to you always, and may goodness and mercy be your gentle embrace <3


Looking for God in all the weird places: Easter Vigil at St. Mary of the Angels
by Emily McFarlan Miller
The first time I attended an Easter vigil, it was because I had made one of the girls who was being baptized or received into full communion at the service, I don’t remember now which, Catholic. I had made a bunch of people Catholic that year, or, at least, Anglican. I’m still not sure how. The nondenominational church I attended in New York City at the time, which was during college, had put me in charge of a small group. We read “The Purpose Driven Life.” We read “Blue Like Jazz.” We read “Mere Christianity.” And then everyone became Catholic. One girl, who had been Catholic, became Mormon. I had nothing to do with that.
So a couple of us from the group went to Easter vigil to support this girl becoming Catholic. About a million people became Catholic at the service, I remember, because it lasted late into the night, and afterward, there was a reception in the basement where little old ladies kept insisting we try the desserts they’d made, and the priest kept circling with a bottle of wine, chiding, “Your glass is empty!”
Easter vigil is the first service of the church year to celebrate the resurrection of Jesus. It’s the service in which Catholic and some other churches historically baptize or receive adults into full communion, in which everybody first can say “Alleluia” again, one of the many things abstained from during Lent. In many of those traditions, it is reportedly the most important service or Mass of the year, or at least the most beautiful.
So if you only are going to make it to one Mass a year, Easter vigil is a good one to make it. And since I am Protestant (specifically, Luthyterian) and usually go to my Protestant church Sunday mornings, that is about how many Masses I attend. And I like Masses. The smell of the incense, the sound of the ancient Latin words reverberating within the walls, magnificently displaying our Savior and our brothers and sisters who have come before us, the act of asking each other and the saints to pray for us, all remind me of the nearness, the splendor and the mystery of our God, who exists outside of time and space and denominations.
Last year, I got Joel and my then-roommate Kristin to Easter vigil for the first time at St. Mary of the Angels in Chicago, where I forgot you are not supposed to wear sleeveless dresses. This year, Kristin asked if we could go again, and I remembered sleeves. But we arrived late, and I flung open the heavy wooden doors to the smell of incense and campfire — and to the great shock of the priest and ministers chanting prayers over the paschal fire in the foyer of the church. We couldn’t walk down the aisle ahead of their procession, I figured, so we watched from the wings as they blessed the fire and prepared the paschal candle, scribing the Alpha and Omega into the warm wax. I watched as they dropped a live coal into the incense burner, a thurible, I think, spooning incense over it. I waited for a seraph to touch the coal to my lips, like Isaiah: “See, this has touched your lips; your guilt is taken away and your sins atoned for” (Isaiah 6:6-7). Or maybe for my face to melt off, “Raiders of the Lost Ark”-style. We slunk in the back, after the procession had started, and somebody handed us a candle.
The Service of Light is the first part of the Mass, the part where we all light our candles from the paschal candle carried by a deacon through the church. We then blew through the Service of the Word, since we only did three or four of the seven readings. The Mass closes with the Holy Eucharist, which Joel and Kristin and I, as Protestants, can’t take part in anyway. My favorite part of Easter vigil, though, is the part that comes right before that, the Christian Initiation and the Renewal of Baptismal Vows, because this involves renouncing the devil and getting splashed with water from the baptismal font.
I also love Easter vigil because there are two stories in the Bible about waiting on Jesus that take place in the week before Christ’s crucifixion.
One is the parable of the 10 virgin Jesus tells in Matthew 25:1-13. In it, 10 virgins are waiting for a bridegroom to arrive, for a wedding banquet to begin. Five bring extra oil for their lamps, five do not, and they leave to buy more to keep their lamps burning. While they are gone, the bridegroom comes, the doors to the banquet open and shut, and Jesus warns, “Therefore, keep watch, because you do not know the day or hour.”
The other takes place just before Jesus is arrested on Maundy Thursday, just after He has eaten His Last Supper with his disciples, in Matthew 26:36-46. Knowing what’s coming, He takes them all to Gethsemane to pray. “Sit here while I go over there and pray,” He tells them. And, “Stay here and keep watch with me.” Instead, they fall asleep. They fall asleep three times. Jesus keeps waking them up and telling them things like, “Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak.”
So it feels good for the two-and-a-half hours of Easter vigil to actually keep watch for Jesus. Granted, Jesus wasn’t talking about Easter vigil. He was talking about always. But two-and-a-half hours feels doable, tangible, real. It feels like a glimpse of this thing we are doing all the time. It is a reminder we are doing it, the same way the smell of the incense is a reminder God is near. He is near enough to breathe, and yet He is coming back.
“Therefore, keep watch, because you do not know the day or hour.”


In response to the COVID-19 pandemic, First Christian Church is currently offering multiple worship service opportunities including a live stream, drive-in, and (weather permitting) distanced outdoor service. Find our live stream info here. As of July 12th, 2020, we are holding physically distanced outdoor services on Sunday mornings. Find more information here. Drive-in and virtual service options still available.
We invite you to join us for worship on Sundays at 10:00 AM, or check our calendar for upcoming events and activities!


Sacred Callings Ladies Event
SEATING IS LIMITED!
This is our first Sacred Calling Ladies Event. There will be vendors for shopping, a salad luncheon, fellowship, praise and worship. Doors open at 10am so you can come visit our local vendors. There will be lots of great items!
Reservations are $15 per person until April 15th then $20 per person after that.
You may register online or by calling 423-736-7272
Sacred Calling will be singing at 10:30am and 11:45am.
Sacred Calling will be singing at 3:45pm, 5:00pm, & 6:15pm


La Core Christian Elementary School was established in 2008. Since that time, La Core Christian Elementary School has expanded to serve students from ages two years old through fifth grade with two locations in Greater Arlington of Jacksonville, Florida.
- Our Christian School believes that each child is a godly citizen.
- We seek to form a partnership with families who are committed to our vision and mission.
- We provide an educational program integrated with Biblical principles and Christian mentorship that will nurture Christ-like character in students while fostering a lifelong love for learning.
Our mission is to equip our students to thrive, Spiritually, Academically, Financially and Emotionally. S.A.F.E.
Our goal is to build skills that set children up for success in pre-school, kindergarten, and beyond.
Our school’s vision is to provide an Educational program integrated with Biblical principles and Christian mentorship that will nurture Christ like character in students while fostering a lifelong love for Learning.
Abiding by a statement of faith, our goal is to provide an enriching, caring, and nurturing environment where we teach the basic skills and principles to students, minister to families, and instill family values with a Christian character. La Core Christian Elementary School equips our students for future success by instilling a foundation in the essential subjects with an emphasis on literacy. It is our belief that through character lessons, self-awareness, and commitment to social-emotional responsibility, students become successful, self-sufficient contributors to our ever-changing society.
Statement of Faith
1. We believe in God the Father, God the Son, God the Holy Spirit, and that they are distinct personalities with distinct roles, but one God. And that One God is the Creator of the universe. (Genesis 1:1; Matthew 28:19; John 10:30).
2. We believe the Bible is the divinely inspired Word of God in its entirety and that it does not contradict itself. It is our guide. (2 Timothy 3:15; 2 Peter 1:21).
3. We believe Jesus Christ is the Messiah, the Savior, the Son of God (John 10:33), who was born of a virgin (Isaiah 7:14), lived a sinless life (Hebrews 4:15, 7:26), died on a cross (1 Corinthians 15:3; Ephesians 1:7; Hebrews 2:9), and was raised from the grave (John 11:25; 1 Corinthians 15:4). He will return as our victorious Lord (Acts 1:11; Revelation 19:11).
4. We believe our salvation comes only through Jesus Christ and cannot be earned. It is a gift of God. (John 3:16-19, 5:24; Romans 3:23, 5:8-9; Ephesians 2:9-10; Titus 3:5).
5. We believe the church, as the body of Christ, is the extension of Jesus Christ’s character, attitude, behavior, and mission in our world today. (Ephesians 1:22-23; 4:15-16).
6. We believe faith in Jesus requires repentance, confession of that faith before witnesses, obedience to His Word. Baptism by immersion demonstrates our faith and obedience while it depicts our union with Christ in His death, burial, and resurrection. (Acts 2:38).
7. We believe that man was created in the image of God and that He gives gifts to both men and women through the Holy Spirit for the benefit of the church’s ministry. (Genesis 2:26-27; Ephesians 4:7-16; Colossians 1:18-20).
8. We believe everyone who accepts Christ has the indwelling presence of the Holy Spirit who acts as a Comforter, Guide, and Advocate. (Romans 8:12-14).
9. We believe that humility in prayer is the foundation for all we do and that celebrating communion together is beneficial for all Christians (1 Thessalonians 5:17-18; Acts 2:46-47).
10. We believe the Bible to be the inspired and only infallible authoritative Word of God. (II Timothy 3:16).
Policy for Reporting Misconduct
POLICY FOR REPORTING INSTRUCTIONAL PERSONNEL AND ADMINISTRATORS
All employees, educational support employees and administrators have an obligation to report misconduct by instructional personnel and school administrators, which affects the health, safety, or welfare of a student. Examples of misconduct include obscene language, drug and alcohol use, disparaging comments, prejudice or bigotry, sexual innuendo, cheating or testing violations, physical aggression, and accepting or offering favors. Reports of misconduct of employees should be made to Lolita Flagg (904-504-9929). Reports of misconduct committed by administrators should be made to Joyce D. Williams (904-894-4914).
– Adapted from the Florida Department of Education, Rule 6A-10.081, Florida Administrative Code, Principles of Professional Conduct for the Education Profession in Florida.


Alice Pastor Benitez, age 87, of Miami, Arizona passed away on April 5, 2017 at Dr.’s Choice Assisted Living in Mesa, Arizona. She was born in Miami, Arizona on Sept. 27, 1929, the daughters of Ysabel (Heredia) and Antonio Pastor.
She worked as a loan officer for the Valley National and Chase Banks. She was raised and went to school in Miami, graduating from Miami High School in 1948. She lived and worked in California for a year. She was a teller. She returned and married Pedro “Pete” Rivera.
She started at Valley National Bank in 1954. She worked for 33 years. She loved to bowl and bowled and competed for many years. She loved being outdoors. Alice did a lot of volunteer work after retiring. She was the bookkeeper for several local clubs. She was the Volunteer of the Year for Gila County, was very active with Our Lady of the Blessed Sacrament Church, and she delivered meals for Meals on Wheels for the Miami Senior Center.
Preceded in death by her parents, Ysabel and Antonio Pastor; her siblings, Enrique “Kikes” Pastor, Frank Pastor, Tony Pastor, Mike Pastor, Angel Perez, Margie Pastor Nava, and Vera Tellez. Alice is survived by her husband, Pedro Benitez of Miami; son, Hector Benitez (Patricia) of Mesa, two grandchildren and five great-grandchildren.
Visitation will be on Monday, April 17, 2017 at 8:30 a.m. at Our Lady of the Blessed Sacrament Church in Miami. Rosary will follow at 9:40 a.m. Mass of Christian Burial will be held at 10 a.m. with burial at Mountain Breeze Memorial Gardens.
Assisting the family; Lamont Mortuary of Globe.


#PopeWatch2013 ends sooner than anticipated
The Vatican surprised Roman Catholics around the world with white smoke from the Sistine Chapel March 13th. Cardinal Jorge Mario Bergoglio was elected pope at the end of only five ballots over two days. Most papal conclaves last between three and five days.
Bergoglio chose the name Francis I as the title he will be known by for the duration of his papacy. He is the first pope to take the name of the beloved St. Francis of Assisi, credited with literally rebuilding the Church during the Middle Ages and remembered for his extensive work with the poor and humble way of life.
At 76 years old, Pope Francis is by no means the young buck many Catholics had hoped for, and his age is likely one of the reasons why he was not listed as a serious contender by betting websites – despite reportedly being the runner up to Benedict XVI at the 2005 papal conclave.
Born in the Argentine capitol of Buenos Aires, Pope Francis has spent most of his time before now doing pastoral work in the country of his birth. He was ordained a priest in 1969, and is the first pope of non-European descent in more than 1200 years.
The National Catholic Reporter states he came to the defence of single mothers wishing to have their babies baptized in Sept. 2012.
“In our ecclesiastical region there are priests who don’t baptize the children of single mothers because they weren’t conceived in the sanctity of marriage.”
“These are today’s hypocrites. Those who clericalize the Church. Those who separate the people of God from salvation. And this poor girl who, rather than returning the child to the sender, had the courage to carry it into the world, must wander from parish to parish so that it’s baptized!” said Pope Francis, then Cardinal Bergoglio, to priests.
Monsignor Brian Henneberry was watching the live feed from the Vatican in a faculty lounge at St. Thomas University when Pope Francis made his first appearance on the balcony.
“The things that struck me the most, and the things that I liked was that first, he’s a little overweight. Second, he spoke with a comfortable, reasonable voice. He didn’t sound frail,” said Msgr. Henneberry.
“Another thing I noticed was that his episcopal ring wasn’t the gold you get for becoming a cardinal. It was simple silver. His pectoral cross was simple. It bespeaks a simplicity of lifestyle that even when he comes out on the balustrade of St. Peter, he came out dressed as he was when he went in.”
According to a profile of Cardinal Bergoglio written for the National Catholic Reporter last week, the new pontiff is known to have lived in a small apartment rather than the Bishop’s palace in Buenos Aires, cooked meals for himself, and taken public transit to work each day rather than having a chauffeur drive him around.
In his first address to the thousands of people gathered in St. Peter’s Square, Pope Francis first thanked the people for their welcome to him, and then thanked the pope emeritus, Benedict XVI, for his service to the church.
After praying the Lord’s Prayer, the Hail Mary, and the Glory Be for Benedict XVI with the crowd, Pope Francis said:
“And now, let us start this journey, bishop and people, bishop and people, this journey of the Church of Rome, which leads all the Churches in charity, a journey of fraternity, of love, of trust among us.”
“Let us always pray for us, one for the other, let us pray for the whole world, so that there may be a great fraternity. I hope that this journey of the Church that we begin today and which my cardinal vicar, who is here with me, will help me with, may be fruitful for the evangelization of this beautiful city.”
Pope Francis then asked the people gathered to pray God would bless him, and after a moment of silence for them to do so, he blessed the crowd and wished everyone a good night and a good rest.
Social media has been abuzz with posts about the new pope since it was announced. In Catholic circles, response has been overwhelmingly positive. People are thrilled to have a pope from Latin America, and that Pope Francis is the first Jesuit to be made a pope.
The Jesuits are one of the largest orders of Roman Catholic priests and brothers. They do missionary work around the world. They are especially known for their work in education as they have founded and continue to run many schools and universities around the world. The Jesuits are also known for their dedication to ecumenical dialogue, something which will be especially welcomed in Pope Francis by people from other faiths.
“A Jesuit named Francis wearing the Dominican habit who wants to be close to the poor… definitely has possibilities” said Raymond Lafontaine.
With the number of posts about Pope Francis being made on facebook and twitter, it’s perhaps not surprising to see some backlash from non-Catholics and people hostile to the papacy.
“Remember when Canada won the Olympic gold over the USA in the 2010 winter Olympics? It’s kind of like that. Or when a British monarchist gets to see the baby who will one day be king or queen? It’s kind of like that.”
“It’s not that I’m asking you to be Catholic or agree with our beliefs, I’m just asking you to respect that this is an important occasion for many, many people the world over” said Sanders in a Facebook post.
Other pages on Facebook such as the popular “Catholic Memes” have had a field day with the election of Francis, resulting in nearly 13 thousand likes and more than 9 thousand shares of an image of Pope Francis shyly waving hello from the balcony.
Pope Francis will have an audience with all the cardinals of the Roman Catholic Church tomorrow at 11am, and an audience with journalists and media covering the conclave at 11am on Saturday.
The mass during which Francis will officially be installed as pope will happen on Tuesday morning at 9:30am.