The Crucifix of San Damiano

It was in the Spring of 1206 that St Francis of Assisi knelt in prayer before the Italico-Byzantine crucifix hanging above the altar in the ruined chapel of San Damiano, not far from his native city.  He asked to know the Lord's will and heard, in response, a voice coming from the cross which said, "Francis, rebuild my house."  It was the beginning of Francis' mission not only to rebuild San Damiano but to revive Christ's Church by the example of his holy life.

Our crucifix in St Bernadette’s bought by parishioners in memory of Fr. Greaves, Our parish priest from 1988-1998 is a reproduction of the San Damiano cross, with the difference that the figure of Christ is carved rather than painted onto the flat wood as in the original.  "It isn't realistic" some would say, and of course they're right.  It wasn't meant to be.  The unknown painter used symbolism to present profound mysteries and wanted the faithful to discover the Crucifix's message in prayer and contemplation.  There's more here than meets the eye.

The whole cross is edged with a border of stylised scallop shells, an ancient symbol of Baptism, the sacrament by which all of us first came to meet Christ. At the foot of the cross are two mysterious figures probably representing those approaching Baptism, one of them possibly San Rufino, the patron saint of Assisi.

The figure of Our Lord is triumphant rather than suffering.  He has no crown of thorns but instead a golden halo.  His Hands are extended and upturned, in a gesture of prayer and self-offering.  On the cross-beam are six angels, three gathered around each of Our Lord's hands, contemplating his wounds.  The first letter of St Peter tells us "These things are the things angels long to look at."

From Christ's right side flow blood and water.  The Prophet Ezekiel, several centuries before Our Lord, had a vision in which he saw a vast river flowing from the right side of the Temple in Jerusalem.  Our Lord, referring to His own body, said "Destroy this Temple and in three days I will raise it up."  The message is clear.  Christ is the New Temple wherein God dwells.  From Him flows the never ending river of God's love and grace.

To Our Lord's far right stands Our Lady, recalling Psalm 45. "On your right stands the Queen in gold of ophir."  She wears the white mantle of justice and the dark cloak of love, whilst her inner garment is purple/blue.  The book of Exodus, chapter 26, describes how the Ark of the Covenant which was to contain the stone tablets of the Jewish Law, the focal point of their relationship with God, was to be lined with purple/blue material.

We read in Luke 1:42 how, when Our Lady visited her cousin Elizabeth, the old woman greeted her with the words, "Why should I be honoured with a visit from the mother of my Lord?" echoing the words of King David in 2 Samuel 6 when he welcomed the Ark of the Covenant to Jerusalem: "Who am I that the Ark of the Lord should come to me?"  The moment Elizabeth heard Mary's greeting, the child in her womb, St John the Baptist, leaped for joy, as David had danced before the approaching Ark.

Our Lady is the new Ark of the Covenant.  Man's relationship with God will from now on not be through observance of the law written on stone, but through faith in the Son she bears in her womb.  For those nine months she was the Tabernacle of the Most High.

Next to Our Lady is St John the Evangelist and on the other side, first Mary Magdalen, then Many the Mother of James.  Next to them is the figure of the centurion whose servant is cured by Our Lord in Matthew 8:5-13.  His servant is also there, peering over his master's shoulder, and both men are looking intently at Jesus on the Cross.  The heads of all the figures are level with Our Lord's heart and their bodies are touching.  This indicates their new-found unity, in Christ.  They have small mouths but large eyes, because, like all contemplatives, they prefer to gaze on Christ rather than speak much.

At Our Lady's feet is a small figure dressed in the garb of a Roman Soldier, while on the opposite side is a Temple guard.  Both the civil and religious authorities conspired to put Our Lord to death; and, almost hidden by Our Lord's left leg, is the cockerel  which crew after Peter had denied him three times, a poignant reminder of the complicity even of Christ's friends, ourselves included.

Our Lord's loin cloth is edged in gold which strikes us as rather an extravagant flight of fancy on the part of the artist; but then we remember that the book of Exodus tells us that Aaron's priestly garment was edged with gold.  Christ is not only the Lamb of Sacrifice.  He is also the priest who offers the sacrifice.

You'll notice that Our Lord's neck is quite thick;  In iconography this indicates that He is in the very act of breathing forth the Holy Spirit.

Above Jesus' head is the 'Titulus Crucis' reading in an abbreviated Latin form: Jesus of Nazareth, King of the Jews.  At the very top of the Crucifix, Christ ascends in glory to heaven and is welcomed by the heavenly court.  In His hands He bears His Cross, now become a golden royal sceptre; and the hand of the Father can be seen, extended in blessing towards His conquering Son.

These are just some of the interpretations of the symbolism of the Crucifix of San Damiano.  When you're at prayer in church, no doubt you'll discover others for yourself.

In a letter to artists, Pope John Paul has said: "True art has a close affinity with the world of faith.  Art remains a bridge to religious experience.  It rises above everything and gives us the appeal and the joy and the attraction of mystery."