Chapter V: The fourth fruit to be drawn from the consideration of the fourth Word spoken by Christ upon the Cross.

Another fruit may be gathered, not so much from the fourth word itself, as from the circumstances of the time in which it was spoken: that is, from the consideration of the terrible darkness that immediately preceded the speaking of the word. The consideration of this darkness would be most proper, not only for enlightening the Hebrew nation, but for strengthening Christians themselves in the faith, if they would seriously apply their minds to the force of the truths which we propose to found on it.

The first truth is that whilst Christ was on the Cross the sun was so totally obscured that the stars were as visible as they are in the night time. This fact is vouched for by five witnesses, most worthy of credibility, who were of different nations, and wrote their books both at different times and in different places, so that their writings could not have been the result of any comparison or collusion. The first is St. Matthew, a Jew, who wrote in Judaea, and was one of those who saw the sun darkened. Now certainly a man of his caution and prudence would not have written what he has written, and as is probable in the very city of Jerusalem, unless the fact he described was true. For otherwise he would have been ridiculed and laughed at by the inhabitants of the city and country for writing what everybody knew to be false. Another witness is St. Mark, who wrote at Rome; he also saw the eclipse; for he was in Judaea at the time with the other disciples of our Lord. The third is St. Luke, who was a Greek who wrote in Greece: he also saw the eclipse at Antioch. For since Dionysius the Areopagite saw it at Heliopolis in Egypt, St. Luke could more easily see it at Antioch, which city is nearer Jerusalem than Heliopolis. The fourth and fifth witnesses are Dionysius and Apollophanes, both Greeks, and at the time Gentiles, and they distinctly assert that they saw the eclipse and were filled with astonishment at it. These are the five witnesses who bear testimony to the fact because they saw it. To their authority we may add that of the Annals of the Romans, and Phlegon, the chronicler of the Emperor Adrian, as we have shown above in the first chapter. Consequently this first truth cannot without great rashness be denied either by Jews or Pagans. Amongst Christians it is regarded as part of the Catholic faith.

The second truth is, that this eclipse could only be brought about by the Almighty power of God: that therefore it could not be the work of the devil, or of men through the agency of the devil, but proceeded from the special Providence and will of God, the Creator and Ruler of the world. The proof is this. The sun could only be eclipsed by one of three methods: either by the interposition of the moon between the sun and earth; or by some vast and dense cloud; or through the absorption or extinction of the sun's rays. The interposition of the moon could not by the laws of nature have happened, since it was the Pasch of the Jews, and the moon was at its full. The eclipse then must have happened either without the interposition of the moon, or the moon, by some extraordinary and great miracle, must have passed in a few hours over a space which naturally it would take fourteen days to accomplish, and then by a repetition of the miracle have returned to its proper place. Now it is admitted by every one that God alone can influence the motions of the heavenly spheres, for the devils have power only in this globe, and so the Apostle calls Satan "The prince of the power of this air."

The eclipse of the sun could not have happened in the second method, for a dense and thick cloud could not hide the rays of the sun without at the same time concealing the stars. And we have the authority of Phlegon for saying that during this eclipse the stars were as visible in the sky as they are during the night. As for the third method, we must remember that the rays of the sun could not be absorbed or extinguished but by the power of God Who created the sun. Therefore this second truth is as certain as the first, and cannot be denied without an equal degree of rashness.

The third truth is that the Passion of Christ was the cause of this eclipse which was brought about by the special Providence of God, and is proved by the fact that the darkness overshadowed the earth just as long as our Lord remained alive on the Cross, that is from the sixth to the ninth hour. This is attested by all those who speak of the eclipse; nor could it happen that an eclipse which was itself miraculous should by chance coincide with the Passion of Christ. For miracles are not the result of chance, but of the power of God. Nor am I aware of any author who could assign another cause for this so wonderful an eclipse. Those then that know Christ acknowledge that it was brought about for His sake, and those who do not know Him confess their ignorance of its object, but remain in admiration of the fact.

The fourth truth is, that so terrible a darkness could only show the sentence of Caiphas and Pilate to be most unjust, Jesus to be the true and only Son of God, the Messias promised to the Jews. This was the reason why the Jews demanded His death. For when in the council of the Priests, the Scribes, and the Pharisees, the High Priest saw that the evidence produced against Him proved nothing, he arose and said: "I adjure Thee by the living God that Thou tell us if Thou be the Son of God."

And on our Lord acknowledging and confessing Himself to be so, he "rent his garments saying He hath blasphemed what further need have we of witnesses? Behold, now you have heard the blasphemy; what think you? But they answering said: He is guilty of death."[2] Again when He was before Pilate, who wished to liberate Him, the Chief Priests and people cried out: "We have a law; and according to the law He ought to die, because He made Himself the Son of God."[3] This was the principal reason why Christ our Lord was condemned to the death of the Cross, and it was foretold by Daniel the prophet when he said: "Christ shall be slain: and the people that shall deny Him shall not be His."[4] For this cause, then, during the Passion of Christ, God allowed a horrible darkness to overspread the whole world, to show most clearly that the High Priest was wrong: that the Jewish people was wrong: that Herod was wrong, and that He Who was hanging on the Cross was His only Son, the Messias. And when the Centurion saw these heavenly manifestations he exclaimed, "Indeed this was the Son of God;"[5] and again, "Indeed this was a just Man."[6] For the Centurion recognized such celestial signs as the voice of God annulling the sentence of Caiphas and Pilate, and declaring that this Man was condemned to death contrary to all law, since He was the author of life, the Son of God, the promised Christ. For what else could God mean by this darkness, by the secret splitting of the rocks, and the rending of the veil of the Temple, but that He withdrew Himself from a people who were once His own, and was wrathful with a great wrath because they had not known the time of their visitation.

Certainly if the Jews would consider these things, and at the same time turn their attention to the fact that from that day they have been scattered through every nation, have had neither kings nor pontiffs, nor altars, nor sacrifices, nor miracles, nor prophets, they must conclude that they have been abandoned by God, and what is worse, have been given over to a reprobate sense, and that that is now being accomplished in them what Isaias foretold when he introduces the Lord as saying: "Hearing hear and understand not: and see the vision and know it not. Blind the heart of this people and make their ears heavy and shut their eyes: lest they see with their eyes and hear with their ears and understand with their hearts and be converted and I heal them.[7]

ENDNOTES

1. Ephes. ii. 2.

2. St. Matt xxvi. 63, 65, 66.

3. St. John xix. 7.

4. Dan. ix. 26.

5. St. Matt. xxvii. 54.

6. St. Luke xxiv. 47.

7. Isaias vi. 9, 10.