During Great Lent, many people hear about two different services: the Stations of the Cross and the Parastas (Great Panahyda). At first, they may seem unrelated — one focuses on Jesus’ suffering, the other on prayer for the departed. But in truth, both lead us to the same hope: the Resurrection of Christ.
Let us understand each one in simple terms.
The Stations of the Cross (also called the Way of the Cross) is a prayerful devotion that helps us meditate on the suffering and death of Jesus on Good Friday.
This devotion began centuries ago when Christians traveled to Jerusalem and walked the path believed to be the road Jesus took to His crucifixion. That path is known as the Via Dolorosa — which means “The Way of Sorrow.”
Because most Christians could not travel to Jerusalem, the Church created a way for people everywhere to spiritually “walk” with Christ.
Traditionally, there are 14 moments (called “stations”) that we reflect upon:
Jesus is condemned to death
Jesus carries His Cross
Jesus falls
Jesus meets His Mother
Simon helps carry the Cross
Veronica wipes His face
Jesus falls again
Jesus speaks to the women
Jesus falls a third time
Jesus is stripped of His garments
Jesus is nailed to the Cross
Jesus dies on the Cross
Jesus is taken down
Jesus is laid in the tomb
Some communities add a 15th meditation on the Resurrection. This is not part of the traditional fourteen, but it is permitted in some approved forms to emphasize that suffering is not the end.
At each station:
A short Scripture reading or meditation is read
The prayer is said: “We adore You, O Christ, and we bless You…”
People reflect silently
It is simple, quiet, and very personal.
The Stations help us:
Walk with Jesus in His suffering
Understand how much He loves us
Unite our own struggles to His Cross
Prepare our hearts for Easter (Pascha)
This devotion developed in the Western (Latin) Catholic tradition, but today many Eastern Catholic parishes also pray it during Lent. The Church allows this, especially when it helps the faithful grow spiritually, while still keeping our own Byzantine liturgical identity.