An example of these famous accounts was the one written by Christiaan Kruik van Adrichem — , who had his work published for the first time in In this thorough description of the Holy Land, he included a map of Jerusalem that stands out for its details. However, an earlier event occurring towards the end of the fourteenth century also aided in the development of the devotional tradition of the Via Crucis : the Franciscan order establishing itself as the custodian of the Holy Sites in Jerusalem.
In general terms, the devotional practice of the Via Crucis carries a series of phenomenological attributes symptomatic of the ritualistic life and cycles of a city in the early modern period, in which civic life was tied to calendric and ritualistic activities that marked the passing of time. The word phenomenology here is employed in an adjectival form, i. Puebla's Via Crucis: its History and Development. Nevertheless, one thing that all chronicles appear to agree on is that the Via Crucis was slowly developed by way of a series of patrons donating either their labor, or their money for the construction of the chapel-stations, sculptures and paintings that would decorate the interiors of the chapels.
In other words, it was a city that acquired meaning by borrowing from a mythological legacy that, as we have seen, flourished and was enriched by its authorities and citizens.
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These were the Kidron stream that formed in the valley of the same name, and the Hinnom stream that ran through the valley of the same name, joining each other to the south. In Puebla, there were two bodies of water geographically enclosing the area where the city was founded, which is the same area where the Franciscan monastery and the Via Crucis were built.
These authors also pointed out how the distance presumably walked by Jesus during his ordeal, some 1, paces—approximately a kilometer—was also observed in Puebla, where the devotional procession is approximately one kilometer in length see Fig. The ritualistic procession at Jerusalem follows a similar order: the procession starts close to the Temple Mount the Temple and the monastery being analogues as we have seen , and then descends in order to begin ascending up again towards Calvary Hill.
At the Iglesia del Calvario in Puebla, the representation of the last six stations of the Via Crucis are celebrated, in a mimicking of the Church of the Holy Sepulcher in Jerusalem, which hosts the last five stations of the procession. The remaining stations are all concentrated in the church building of El Calvario; where stations ninth through fourteenth are all housed within the same complex. Credit: Google Earth image edited by author.
Credit: Public domain image digitally edited by author. To this effect, it is important to understand the role that landscapes can play in the context of religious experiences. From a symbolical-religious perspective, mountains and hills carry various symbolic meanings; for one, as outstanding topographical features they can be considered to represent the place where heaven and Earth meet. In other instances, a mountain or hill can be also understood as an omphalos , a symbolic navel.
The topographical experience signals the importance of the events being remembered, a schism between Heaven and Earth, i. Thus, the Via Crucis is a symbolic navel of the city. The Sacrimonti and Via Crucis are part of a series of innovative types of spiritual practices that were created around the fifteenth century in Flanders.
It is also surprisingly well-preserved in the context of a city that has suffered much destruction of its historical built heritage and a tremendous increase in urban density. Indeed, Bonet Correa supports the idea that a Sacrimonti is characterized by being usually laid outside an urban area in a topographical ascent, and for having a series of decorated chapels, which, in their most sophisticated iterations, are veritable theatres of the sacred with real-life scaled sculptures and painted scenographies.http://objectifcoaching.com/components/garrard/rencontre-trans-sur-toulon.php
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Via Cruces, on the other hand, according to Bonet Correa, are made up of the various stations in the narrative of the Passion and could be located inside a church building or outside, in an urban area for instance, along a designated route and marked by a series of small crosses or markers. Credit: Google Street View screenshot. The second chapel of the Via Crucis complex, corresponding to the fourth station the second chapel, corresponding to the third station, was destroyed.
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