I was always fascinated by the Jerusalem Cross. The first time I saw it was on my Wolfe Cub uniform at 9 years old; today, it is the history and the links of that cross that create something in my mind. And of course, as a Franciscan of the Third Order (OFS), I have communication with the American Franciscans of the Holy Land.

The Jerusalem cross (also known as “five-fold cross”, or “cross-and-crosslets” and the “Crusader’s cross”) is a heraldic cross and Christian cross variant consisting of a large cross potent surrounded by four smaller Greek crosses, one in each quadrant, representing the Four Evangelists and the spread of the gospel to the four corners of the Earth (metaphor for the whole Earth). It was used as the coat of arms of the Crusader Kingdom of Jerusalem after 1099. Use of the Jerusalem Cross by the Order of the Holy Sepulchre and affiliated organizations in Jerusalem continue to the present. Other modern usages include on the national flag of Georgia, and the Episcopal Church Service Cross and as a symbol used by some white supremacist and Christian nationalist groups.

According to Father David Grenier, a Catholic priest and member of the religious order, the Holy Land Franciscan Friars, which uses the Jerusalem Cross as its symbol, the cross originated in Eastern Christianity sometime in the fifth and sixth centuries and was later adopted by crusaders and the Christian Kingdom of Jerusalem from 1099 to 1291. The symbolism of the five-fold cross is variously given as the five holy wounds, Christ and the four evangelists, or Christ and the four quarters of the world. The symbolism of five crosses representing the Five Wounds is first recorded in the context of the consecration of St. Brelade’s Church under the patronage of Robert of Normandy (before 1035); the crosses are incised in the church’s altar stone.

The “cross-and-crosslets” or Tealby pennies minted under Henry II of England during 1158–1180 have the “Jerusalem cross” on the obverse, with the four crosslets depicted as decussate (diagonal). Similar cross designs on coin obverses date back to at least the Anglo-Saxon period.

The coat of arms of the Kingdom of Jerusalem is traditionally attributed to Godfrey of Bouillon himself. It was not, however, used by the Christian rulers of Jerusalem during the 12th century. A simple blazon of or, a cross argent is documented by Matthew Paris as the coat of arms of John of Brienne, who had been king of Jerusalem during 1210–1212, upon John’s death in 1237.

The emblem used on the seals of the rulers of Jerusalem during the 12th century was a simplified depiction of the city itself, showing the tower of David between the Dome of the Rock and the Holy Sepulchre, surrounded by the city walls. Coins minted under Henry II of Champagne (r. 1192–1197) show a cross with four dots in the four quarters, but the Jerusalem cross proper appears only on a coin minted under John I of Cyprus (r. 1284–1285).

At about the same time, the cross of Jerusalem in gold on a silver field appears as the coat of arms of the Kingdom of Jerusalem in early armorials such as the Camden Roll. The coat of arms of the king of Jerusalem featured gold on silver (in the case of John de Brienne, silver on gold), a metal on a metal, and thus broke the heraldic Rule of Tincture; this was justified by the fact that Jerusalem was so holy, it was above ordinary rules. The gold and silver were also connected to Psalms 68:13, which mentions a “dove covered in silver, and her feathers with yellow gold”.

The Gelre Armorial (14th century) attributes to the “emperors of Constantinople” (the Latin Empire) a variant of the Jerusalem cross with the four crosslets inscribed in circles. Philip of Courtenay, who held the title of Latin Emperor of Constantinople from 1273–1283 (even though Constantinople had been reconquered by the Byzantine Empire in 1261), used an extended form of the Jerusalem cross, where each of the four crosslets was itself surrounded by four smaller crosslets (a “Jerusalem cross of Jerusalem crosses”).

https://en.wikipedia.org/wiki/Jerusalem_cross

Abraham your father rejoiced to see my day; he saw it and was glad.” So the Jews said to him, “You are not yet fifty years old and you have seen Abraham?” Jesus said to them, “Amen, amen, I say to you, before Abraham came to be, I AM.” So they picked up stones to throw at him; but Jesus hid and went out of the temple area. John 8:56–59

The “Gospel according to Muhammad” refers to the Islamic perspective of the Injeel (Arabic for Gospel), a holy book revealed to Jesus (Isa) by Allah, distinct from the four canonical New Testament Gospels. It is viewed as a message of monotheism that, according to Islamic tradition, was partially lost or altered, though fragments remain in the Quran and in the authentic sayings of Muhammad.

There is only one GOD and Muhammad is His profet

Key Aspects of the Islamic View of the Gospel:

• Definition: Injil is the Arabic name for the sacred message revealed specifically to Jesus (ʿĪsā), one of four Islamic holy books (including the Torah and Psalms).
• The Content: The Quran portrays the original Injil as a guidance that confirms the Torah and foretells the arrival of Muhammad.
• Distinction from Christianity: Islam holds that the contemporary Christian Bible is not the original Injil and has undergone alteration (tahrif).
• Jesus’ Role: In this view, Jesus is a respected prophet of Allah who brought a message of submission (Islam).
• Key Beliefs: While the Qur’an records that Jesus taught, it does not confirm the Christian accounts of his crucifixion or divinity, but rather his ascension and future return.

The Role of Hadith:
Beyond the Quran, Muhammad’s own words and actions (the Hadith) also provide details on Jesus’ life, ministry, and future return to establish Islamic law.

Knowledge

Muslims are part of the Abrahamic covenant

It is called the Abrahamic religions because Judaism, Christianity, and Islam all recognize the biblical figure Abraham (Hebrew: Avraham; Arabic: Ibrahim) as a central patriarch, founding figure, or spiritual ancestor.

The term highlights three primary connections shared by these faiths:

• Genealogical Lineage: Traditionally, Jews and Christians trace their lineage to Abraham through his son Isaac, while Muslims trace their heritage through his son Ishmael.
• Monotheism: Abraham is widely regarded as the first person to reject polytheism in favour of worshipping a single, universal God. All three religions identify their deity as the “God of Abraham”.
• The Covenant: Each tradition centers on a “covenant” (a divine agreement) made between God and Abraham, though they interpret the nature and “inheritance” of this promise differently.

Key Facts About the Term

• Origin: While the concept of a shared “religion of Abraham” (dīn Ibrāhīm) exists in the Qur’an, the specific English term “Abrahamic religions” is a relatively modern academic and interfaith label that gained widespread popularity in the 20th century.
• Inclusivity: Beyond the “Big Three,” the category often includes other faiths like the Baháʼí Faith, Samaritanism, Druze, and Rastafari.
• Alternative Names: These religions are also sometimes called “Religions of the Book” because they center on sacred scriptures believed to be divinely revealed.
• Criticism: Some scholars and practitioners dislike the term, arguing it oversimplifies big theological differences or forces three distinct traditions into a single “family” for political or ecumenical convenience

Source: Wikipedia and Google AI

It might seem like the Church is “changing colours,” but it’s actually a long-standing tradition, especially in the Catholic Church and some other Christian denominations.

The colours you see (on the priest’s clothing and in church decorations) follow something called the liturgical calendar, which marks different seasons and celebrations throughout the year. Each colour has a meaning:

• White (or gold): Joy and celebration. Used for major feasts like Christmas and Easter
• Purple (or violet): Preparation and repentance. Seen during Advent and Lent
• Green: Ordinary time (regular weeks of the year) Symbolizes growth and daily faith
• Red: Passion, sacrifice, or the Holy Spirit Used on Pentecost and for martyrs
• Pink (rose): A lighter, joyful break during serious seasons. Appears briefly during Advent and Lent

So the priest’s outfit (called vestments) changes colour to match the meaning of the season or celebration; it’s like a visual way of telling the story of the Church year.

“Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his Kingdom there will be no end.” Luke 1:30–33

The Annunciation to the Virgin Mary is a significant event in Christian tradition, especially in the context of the New Testament. It refers to the moment when the Archangel Gabriel visited Mary, a young woman betrothed to Joseph, in the town of Nazareth, and announced to her that she had been chosen by God to conceive and bear a child—Jesus, the Son of God.

Here’s a breakdown of the key points:

Biblical Account:

The Annunciation is recorded in the Gospel of Luke 1:26-38. In this passage, Gabriel appears to Mary and delivers the message that she will conceive a child through the Holy Spirit, despite being a virgin. This is a central moment in the Incarnation, where God becomes flesh in the person of Jesus Christ.

• Gabriel’s Greeting: Gabriel greets Mary with the words, “Hail, full of grace, the Lord is with you.” (Luke 1:28). The phrase “full of grace” reflects Mary’s unique role in salvation history.
• Mary’s Reaction: Mary is initially troubled by the angel’s words and wonders what the greeting means. Gabriel reassures her that she has found favor with God.
• The Message: Gabriel tells Mary that she will conceive a son, whom she is to name Jesus. He further explains that this child will be great and will be called the Son of the Most High. He will inherit the throne of David and reign over the house of Jacob forever.
• Mary’s Question: Mary asks how this will be possible since she is a virgin. Gabriel explains that the Holy Spirit will come upon her, and the power of the Most High will overshadow her, making the conception miraculous.
• Mary’s Acceptance: Mary responds with faith, saying, “I am the servant of the Lord; let it be done to me according to your word.” This moment is seen as an act of humble obedience and trust in God’s will.

Theological Significance:

1. Incarnation: The Annunciation marks the moment when the Word (Jesus) became flesh and began His earthly journey. It is the start of God’s plan for salvation through Jesus Christ.
2. Mary’s Role: The event highlights Mary’s unique and pivotal role in God’s plan. In Catholic and Orthodox theology, she is often referred to as the Mother of God (Theotokos in Greek), emphasizing her role as the mother of Jesus, who is fully God and fully man.
3. Faith and Obedience: Mary’s acceptance of God’s will is seen as a model of faith and obedience for all believers. Her “fiat” (Latin for “let it be done”) represents her surrender to God’s plan.

Feast of the Annunciation:

The feast celebrating the Annunciation is observed by Christians on March 25, exactly nine months before the celebration of Christmas (the birth of Jesus). In some traditions, it may be called the Feast of the Annunciation of the Lord.

Artistic Depictions:

The Annunciation has been a popular subject in Christian art for centuries. Some of the most famous depictions include works by artists like Leonardo da Vinci, Fra Angelico, Jan van Eyck, and Caravaggio. These artworks often show Gabriel’s visit to Mary, with a variety of interpretations that emphasize the divine and the human aspects of the encounter.

Mary’s Role in Other Traditions:

• Catholicism: The Annunciation is a key event in Catholic Marian doctrine, and it is often connected to the dogma of the Immaculate Conception (the belief that Mary was conceived without original sin), as she was seen as specially prepared to be the mother of the Savior.
• Orthodoxy: In the Eastern Orthodox Church, the Annunciation is celebrated as a major feast and is deeply venerated, emphasizing the mystery of the Incarnation.
• Protestantism: While Protestants acknowledge the Annunciation as an important event in the life of Mary and the life of Jesus, they tend to emphasize the event in terms of Jesus’ divine mission rather than Mary’s unique role.

Symbolism:

• Light and Darkness: In many depictions, the angel is seen bringing light into the darkness of Mary’s home, symbolizing the coming of the Messiah as the “light of the world.”
• Humility: Mary’s humility is often symbolized in the way she is depicted—modestly clothed, sometimes kneeling, in an attitude of prayer or acceptance.
• Dove: The dove, representing the Holy Spirit, is often seen in Annunciation scenes, underscoring the miraculous nature of Jesus’ conception.

The Annunciation is a deeply meaningful moment in Christian theology, as it encapsulates the moment when God’s plan for salvation is revealed and set into motion through the cooperation of Mary’s yes

With joy and reverence, our Franciscan Members of the Third Order of the Immaculate unite on the Feast of the Annunciation to commemorate the angelic message to Mary that she would become the mother of Jesus. Each year, we honour this sacred day with a special prayer service that reflects on the Blessed Virgin Mary’s humility, faith, and acceptance of God’s will.

Our celebration includes:

• Recitation of the Rosary, focusing on the mysteries of the Annunciation
• A reading of the Gospel passage recounting the Angel’s visit to Mary
• Reflections and sharing on Mary’s example of trust and obedience
• Singing hymns dedicated to Mary
• Offering flowers at a Marian altar as a sign of our love and devotion

We warmly invite every member of our community to attend this celebration. Join us to participate in the prayer service and activities, honour the Annunciation, and seek Mary’s intercession for grace and guidance in our lives.

Jesus answered the Jews: “My Father is at work until now, so I am at work.” For this reason, they tried all the more to kill him, because he not only broke the sabbath but he also called God his own father, making himself equal to God. John 5:17–18

Christ preaching amongst a crowd of people

Some of the inhabitants of Jerusalem said, “Is he not the one they are trying to kill? And look, he is speaking openly and they say nothing to him. Could the authorities have realized that he is the Christ? But we know where he is from. When the Christ comes, no one will know where he is from.” John 7:25–27

Crowds gather as Christ heals the sick

Resurrection of Lazarus

Christ and the woman who has committed adultery

“Teacher, this woman was caught in the very act of committing adultery. Now in the law, Moses commanded us to stone such women. So what do you say?” John 8:4–5

Sandwiched between the stark drama of Good Friday and the glory of the Easter Vigil, Holy Saturday is often in danger of being skipped over. For many of us, it will be a busy day- perhaps a typical Saturday, or perhaps hectic with preparation for the Easter Vigil. It might feel like a little gap to return to normality in the midst of the Triduum.

But it’s not.

I love Holy Saturday. Not because I enjoy it, exactly, but because it allows me to identify with a certain part of being human which is often overlooked. The part of being human that is about quietly suffering, when you’re all cried-out, when all the energy we had for resisting or complaining has been exhausted, and finally the pain has to become part of everyday life.

Everyone will know an experience in their life where they have lived through something that felt un-liveable, when the trauma and suffering were so acute that you survived on adrenaline until it was all over. Then you went home, closed the door, and all was quiet.

You had to face the grief:

The event itself is over, but the suffering is only just beginning.

I imagine that this is very similar to how the disciples and Mary felt the day after the Crucifixion. Numb, reeling, the pain like a bruise only just beginning to show. Holy Saturday allows us to feel something very human- it goes to the depth of who we are- just as Christ lay in the depths of the earth.

It is important to acknowledge here too that on Holy Saturday, God was dead. Christ didn’t simply pass out, go into a coma, or having a faint heartbeat still ticking away somewhere. To believe that is to negate the Resurrection. He was dead.

We can all face Holy Saturdays in our lives- sometimes they’re borne from dramatic events, other times the slow-burning pain of daily life. They are times when there doesn’t seem to be a resolution to the pain, times when we’re waiting for it to be over, times when we’re struggling to see the point. We can wonder if it will ever be over.

Our Lady can be the key to understanding these times. She trusted God so implicitly that, though she did not understand why her son had to die, she trusted God that everything was in His hands. That doesn’t mean that she felt any less the agony, but it gave her the strength to look into His eyes on the way to Calvary and in turn, give Him strength. It gave her the strength to stand at the foot of the Cross and watch Him die. It gave her the strength to accept His body in her arms. It gave her the strength to accept something she did not fully understand.

So on Holy Saturday, wait with Our Lady, who knew that the story could not end with the events of Good Friday. Holy Saturday did not last forever. After the tomb came the Resurrection. Let us not be too hasty to skip to the glory of the Easter celebration- that will be joyful enough in its own time. Find a moment to sit in a quiet place and accompany Our Lady through the day. In turn, she accompanies us in the Holy Saturdays of our own lives.

Author: Ruth Kennedy
Ruth Kennedy (nee Baker) is 30 and lives in England with her husband. She loves running, wild camping and writing, and thinks there is almost nothing better than the feeling of satisfaction after a day out in the mountains. She is a graduate of the University of Wales and holds a First-Class Honours Degree in Creative Writing. Her faith means everything to her.

Introductory Tribute for my Mother Irène

On this day, March 19th, the Church celebrates the feast of Saint Joseph, spouse of Mary and earthly father of Jesus. This year, this date holds an even deeper meaning for me: it is also my mother, Irène’s, 96th birthday. Like Saint Joseph—a discreet but essential figure in the Gospel—my mother has shaped my life with her quiet strength, unwavering love, and deep faith. Both, in their own way, embody devotion, humility, and perseverance—qualities that may not always appear in grand narratives, yet silently transform the world around them.

While we know little about Saint Joseph from the Scriptures, tradition and other sources enrich his portrait: protector, worker, a man of trust and faith. Today, in honour of Saint Joseph, I also give thanks for my mother, Irène, whose life is a living example of these virtues. May this dual tribute inspire us to recognize the strength of daily gestures and the hidden greatness found in silent fidelity.

En ce jour du 19 mars, l’Église célèbre la fête de saint Joseph, époux de Marie et père terrestre de Jésus. Cette année, cette date revêt pour moi une signification encore plus profonde : c’est aussi le 96e anniversaire de ma mère, Irène. Comme saint Joseph, figure discrète mais essentielle de l’Évangile, ma mère a façonné ma vie par sa force tranquille, son amour inébranlable et sa foi profonde. Tous deux, à leur manière, incarnent le dévouement, l’humilité et la persévérance—qualités qui n’apparaissent pas toujours dans les grands récits, mais qui transforment silencieusement le monde qui les entoure.

Alors que nous savons peu de choses sur saint Joseph à travers les Écritures, la tradition et d’autres sources viennent enrichir son portrait : celui d’un protecteur, d’un travailleur, d’un homme de confiance et de foi. Aujourd’hui, en honorant saint Joseph, je rends aussi grâce pour ma mère Irène, dont la vie est un exemple vivant de ces vertus. Puisse ce double hommage nous inspirer à reconnaître la force des gestes quotidiens et la grandeur cachée dans la fidélité silencieuse.

What Do We Know about St. Joseph?

Although the canonical Gospels offer only a few glimpses into the life of St. Joseph, tradition and other sources have sought to fill in the gaps about this remarkable figure.

From the Scriptures:

• St. Joseph is described as a “just” or “righteous” man (Matthew 1:19).
• He was a carpenter or skilled craftsman (Matthew 13:55), sometimes translated as “tekton,” which could mean builder or general contractor.
• He is presented as Mary’s spouse and the earthly guardian of Jesus.
• Joseph receives guidance in dreams (Matthew 1–2), showing his openness to God’s will.
• He protects his family by fleeing to Egypt to escape Herod’s wrath.

From the Apocrypha:

• Several apocryphal texts, such as the Protoevangelium of James (2nd century), the Gospel of the Infancy, and others, offer additional (though non-canonical) stories about Joseph’s life and relationship to Mary and Jesus.
• In these texts, Joseph is sometimes depicted as an older widower, chosen by divine sign to be Mary’s husband.
• They portray Joseph as humble, protective, and deeply reverent toward the mystery of Christ’s birth.

From Tradition and Documentaries:

• Over the centuries, devotion to St. Joseph has grown, especially as a model for fathers, workers, and those who serve quietly behind the scenes.
• Modern documentaries and Catholic scholarship often emphasize his role as a protector, provider, and man of faith, highlighting the dignity of ordinary work and family life.
• St. Joseph is also the patron of the universal Church, a title bestowed by Pope Pius IX in 1870.

THURSDAY, MARCH 19, 2026 | SOLEMNITY
JOSEPH, HUSBAND OF MARY
YEARS ABC | ROMAN MISSAL | LECTIONARY

          First Reading           2 Samuel 7:4–5a, 12–14a, 16
          Response                Psalm 89:37
          Psalm                   Psalm 89:2–5, 27, 29
          Second Reading          Romans 4:13, 16–18, 22
          Gospel Acclamation      Psalm 84:5
          Gospel                  Matthew 1:16, 18–21, 24a or Luke 2:41–51a

Anon. 2009. Catholic Daily Readings. Bellingham, WA: Faithlife.

.

“Unless you people see signs and wonders, you will not believe.” The royal official said to him, “Sir, come down before my child dies.” Jesus said to him, “You may go; your son will live.” The man believed what Jesus said to him and left.

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

 Happy St Patrick’s Day!

Bonne Saint Patrick!

WEDNESDAY, MARCH 11, 2026 | LENT
WEDNESDAY OF THE THIRD WEEK OF LENT
YEARS 1 & 2 | ROMAN MISSAL | LECTIONARY

          First Reading       Deuteronomy 4:1, 5–9
          Response       Psalm 147:12a
          Psalm       Psalm 147:12–13, 15–16, 19–20
          Gospel Acclamation       John 6:63c, 68c
          Gospel       Matthew 5:17–19

Anon. 2009. Catholic Daily Readings. Bellingham, WA: Faithlife.

01. The first and greatest commandment is to love the Lord your God with all your heart, soul, and mind. This is found in Matthew 22:37, where Jesus identifies it as the foundation of all biblical law.

02. “Love your neighbour as yourself” (Matthew 22:39, Mark 12:31) is the second greatest commandment, calling for selfless, compassionate care for others equivalent to the care one gives themselves. Originating in Leviticus 19:18, it means treating others with kindness, dignity, and grace, often interpreted as the Golden Rule: treating others as you would want to be treated.

03. I am the Lord thy God. You shalt have no other gods before me. Thou shalt not make unto thee any graven image. Thou shalt not take the name of the Lord thy God in vain.

04. Remember the Sunday and keep it holy. Observe the Sunday day and keep it holy.

05. Honour your father and your mother.

06. You shall not commit murder. The reasons for going to war must be defensive, with the ultimate goal being peace and a reasonable chance of success. War should not produce evils greater than those it seeks to eliminate. It is forbidden to use weapons to destroy entire cities or regions with their inhabitants. Non-combatants, wounded soldiers, and prisoners must be respected and cared for. Soldiers must disobey orders to commit genocide, and those who violate universal principles are accountable.

07. You shall not commit adultery. Men and women are, by divine design, different and complementary, each with equal dignity and made in the image of God. Sexual acts are sacred. Sexual sins violate not only the body but the whole person. Rape is an evil act that can cause lifelong harm to the victim. The rape of children by parents, relatives, or those responsible for their care or education is considered the most serious of sexual sins.

08. You shall not steal.

09. You shall not give false testimony against your neighbour. False witness and perjury: statements made in court that obstruct justice by condemning the innocent, exonerating the guilty, or increasing the punishment of the accused. Rash judgment: believing someone is guilty of moral faults without enough evidence. Detraction: revealing another person’s faults without a valid reason. Calumny: lying to harm someone’s reputation and enabling others to make false judgments about them. Flattery: speech meant to deceive others for one’s own benefit. Bragging, boasting, or mocking: speech that only honours oneself or dishonours others.

10. You shall not covet your neighbour’s house. You shall not desire your neighbour’s house, wife, animals, or anything that belongs to your neighbour. Envy is wanting what belongs to someone else, an attitude that fills us with sadness at another’s good fortune.

11. Obedience and honour are due to all who have received authority in society for our good, as given by God.

12. Charity is necessary for any family or society to function. It is the greatest social commandment and requires people to love God and their neighbour. Greed is the desire for more than one needs.

13. Families are expected to help other families.

14. Parents are responsible for the moral education, spiritual formation, and evangelization of their children. Children should be respected as children of God and as human beings. Parents must be good examples for their children.

As a Franciscan Third Order member, Good Friday is a deeply significant part of my spiritual journey. On April 3rd, 2026, I will join Franciscans worldwide in commemorating the Passion and death of Jesus Christ, drawing from the life and spirituality of St. Francis of Assisi.

For Franciscans, Good Friday is approached with humility, reflection, and a desire to follow Christ’s path. Our traditions connect us to centuries of devotion and personally invite us to embrace Christ’s sacrifice and live the values of compassion and service.

Below, I share an overview of how Franciscans honour Good Friday, highlighting the practices and traditions that shape this sacred day.

Franciscans and Good Friday: Key Practices

The Franciscans, as a Catholic religious order, place special significance on Good Friday. Their observances highlight deep devotion and humility, drawing on the spirituality of their founder, St. Francis of Assisi.

Key Practices of Franciscans on Good Friday:

1. Liturgy of the Passion:
   Franciscans participate in the universal Catholic “Celebration of the Lord’s Passion” on Good Friday. This includes the reading of the Passion narrative from the Gospel of John, solemn prayers, veneration of the cross, and Holy Communion (though no Mass is celebrated that day).
2. Veneration of the Cross:
   A central part of Franciscan Good Friday observance is the veneration of the cross, often done with profound reverence and sometimes accompanied by Franciscan hymns or prayers, reflecting St. Francis’s own devotion to the crucified Christ.
3. Stations of the Cross:
   The Franciscans are closely associated with the popularization of the Stations of the Cross (Via Crucis), a devotional practice walking with Christ through the events of His Passion. Many Franciscan communities lead public Stations of the Cross on Good Friday, sometimes outdoors or even through the streets.
4. Silence and Fasting:
   Franciscans, like many Catholics, observe fasting and a spirit of silence and contemplation on Good Friday, meditating on the suffering and sacrifice of Jesus. The atmosphere in Franciscan churches and friaries is typically subdued and reflective.
5. Custodianship of the Holy Places:
   The Franciscans have been the official custodians of many Christian holy sites in the Holy Land for centuries, including the Church of the Holy Sepulchre in Jerusalem. On Good Friday, Franciscans in Jerusalem lead the traditional “Way of the Cross” along the Via Dolorosa, retracing Jesus’ path to Calvary, often joined by pilgrims from around the world.
6. Special Prayers and Franciscan Devotions:
   Franciscans may add their own prayers and devotions inspired by St. Francis, such as meditating on the wounds of Christ or reflecting on themes of humility and penance.

In summary:

On Good Friday, Franciscans express their spirituality by focusing on Christ’s Passion through ceremonies such as the liturgy, veneration of the cross, Stations of the Cross, silence, fasting, and prayer. These practices embody humility, compassion, and a deep connection to the sacrifice of Jesus, in keeping with Franciscan tradition.

Brother Eric Michel, Chaplain, M.I.