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A Liturgical Diptych: The Exaltation of the Holy Cross (Sept 14) & Our Lady of Sorrows (Sept 15)

maggiemthibault
6 days ago
17 min read

This diptych visually unites the Exaltation of the Holy Cross and Our Lady of Sorrows, presenting the Crucifixion as the revelation of divine love and Mary with the saints as the Church’s contemplative response to that mystery.


A Liturgical Diptych: The Exaltation of the Holy Cross (Sept 14) & Our Lady of Sorrows (Sept 15)

All of salvation history bends toward one moment: the Cross where Christ redeems, and the Mother who stands beside Him. The Exaltation of the Holy Cross and Our Lady of Sorrows form a liturgical diptych: two distinct mysteries meant to be viewed together, each illuminating the other. In Christian art, diptychs were often made of two hinged panels used for prayer and meditation. Artists placed related scenes side by side so the faithful could contemplate how one mystery illuminates the next.


Visualize such a hinged diptych: on the left panel, Christ is “lifted high” on the Cross, revealing victory, redemption, and divine glory. On the right panel, the view shifts to the foot of that same Cross, where Mary stands close by, intimately sharing in her Son’s Passion. Just as sacred art pairs two panels to tell one story, the Church places these two feast days together because it is impossible to speak of Christ’s sacrifice without acknowledging Mary’s participation in it. The Cross and the Mother belong together—historically, liturgically, and spiritually—forming one unified mystery of love.


The duality of a diptych is one of glory and grief, showcasing contrast while maintaining unity. In this liturgical pairing, the Cross represents the ultimate triumph over sin and death, while the Sorrows of Mary reveal the raw human agony, maternal love, and spiritual martyrdom of witnessing that sacrifice. Viewing these two feast days together prevents the faithful from separating the glory of redemption from the real suffering through which it was accomplished. The Church seems to teach that participation in Christ’s suffering is the gateway to sharing His glory — a pattern lived first by Mary and then by every disciple. In this way, the diptych becomes a visual theology of co-redemption, showing how Christ accomplishes salvation and how Mary — and every disciple — is invited to share in His redemptive suffering.


This diptych of the Cross and the Sorrows also echoes through the lives and writings of the saints. Figures such as St. Helena, St. Alphonsus Liguori, St. John Paul II, St. Edith Stein, and St. Padre Pio all taught — in different ways — that Mary’s suffering was a profound participation in Christ’s redemptive work. The Servite Order, founded specifically to honor Our Lady of Sorrows, preserves and deepens this tradition, making their witness essential to any reflection on Mary’s role in the mystery of the Cross. Each of these figures will be briefly reviewed later in this paper to show how their insights contribute to the larger theological framework.


Their witness reinforces the purpose of this article: to offer a brief exploration of the history behind these two feast days, to reflect on the devotional meaning they hold for the faithful, and to highlight several saints who lived these mysteries with depth and conviction. The reflections that follow will consider the central mysteries placed before us each September: the Exaltation of the Holy Cross, the Seven Sorrows of Mary, Christ’s redemptive suffering, Mary’s compassionate participation in the Passion, and the unity of glory and grief within salvation history.


Theological and Historical Foundations of September’s Paired Feasts

Examining the histories of the Exaltation of the Holy Cross and Our Lady of Sorrows illustrates how worship grew over time and why the Church places these two solemn memorials right next to each other on the calendar. Looking through the lens of theology and history offers several reasons for this intentional pairing.


Theological Foundations

  • An inseparable bond: Christ’s sacrifice on the Cross and the deep emotional and spiritual suffering of His Mother form one unified mystery.

  • Fulfillment of prophecy: Simeon’s warning — “and a sword will pierce your own soul too” (Luke 2:35) — is fulfilled at Calvary, where Mary’s maternal heart is pierced as she witnesses her Son’s Passion.

  • Redeemer and example: The Exaltation of the Cross celebrates Christ’s triumph over sin and death, while the Seven Sorrows of Mary present the human model of endurance, hope, and faith in suffering. Together, they reveal both the divine act of redemption and the human response to it.


Historical Foundations

  • Dedication of the Basilica: September 14 marks the fourth-century dedication of the Church of the Holy Sepulchre in Jerusalem, the site of Calvary and the Tomb, establishing the date for the Exaltation of the Holy Cross.

  • Liturgical development: Although devotion to Mary’s Sorrows grew throughout the Middle Ages, Pope Pius VII formally fixed the feast of the Seven Sorrows on September 15 in 1814, placing it immediately after the Exaltation of the Cross and extending the Church’s meditation on Calvary from Christ’s triumph to Mary’s compassionate suffering.


With the theological and historical foundations in place, we can now trace how each devotion developed over time. The Exaltation of the Holy Cross and the Feast of Our Lady of Sorrows did not emerge overnight; they grew out of centuries of prayer, tradition, and lived Christian experience. By tracing the history of each feast day, we can better understand how the Church came to honor these mysteries, how devotion to them deepened over time, and why their eventual pairing forms such a powerful liturgical diptych. What follows is a brief look at the origins and growth of each devotion.


Historical Roots of the Exaltation and the Seven Sorrows


The Exaltation of the Holy Cross (September 14)


The Exaltation of the Holy Cross is the older of the two devotions. This feast has its roots deep in the early centuries of Christianity, shaped by the Church’s reverence for the places where Christ suffered, died, and rose. Understanding how this celebration emerged — from the discovery of the True Cross to the dedication of the Church of the Holy Sepulchre — reveals why the Cross became a central symbol of triumph, hope, and identity for the Christian people. Its historical development sets the stage for the devotion that naturally follows.


The history of the Exaltation of the Holy Cross begins with St. Helena, whose determined quest to find the True Cross makes her, in a real sense, the first Passionist. Around AD 326, Helena traveled to Jerusalem and ordered excavations at Golgotha, where a Roman temple to Venus had been built over the site of Christ’s Crucifixion. Early Christian historians such as Socrates Scholasticus and Rufinus record that three crosses were discovered along with the titulus. The True Cross was identified when a dying woman was healed upon touching it, and Helena immediately safeguarded the relic as the most precious sign of Christ’s victory. Her son, Emperor Constantine, then commissioned the construction of the Church of the Holy Sepulchre over Calvary and the Tomb, dedicating it on September 14, AD 335 — a date that became the foundation of the feast.


As devotion to the Cross spread, several popes strengthened and formalized the feast in the Western Church. Pope St. Leo the Great preached powerfully on the Cross, elevating its theological significance in Rome. Later, Pope Sergius I introduced solemn processions connected to feasts of the Cross and the Virgin, embedding the celebration more deeply into Roman liturgy. In the 17th century, Pope Urban VIII revised the Roman Missal and Breviary, giving the feast its definitive liturgical texts.


Portions of the True Cross remained in Jerusalem, while other fragments were sent to Constantinople and Rome; today, relics are venerated in the Church of the Holy Sepulchre, in Rome’s Basilica of the Holy Cross in Jerusalem, and in authenticated reliquaries throughout the world. Through Helena’s discovery, Constantine’s building, and papal support across centuries, the feast became a universal celebration of Christ’s triumph through the wood of the Cross.


Masaccio, The Holy Trinity, c. 1425–1427. Fresco. Santa Maria Novella, Florence.


Devotions Honoring the Exaltation of the Holy Cross

Across many centuries, Christians developed simple yet powerful ways to honor the Cross, shaped by the early Church’s reverence for Calvary and the discovery of the True Cross. These practices continue the impulse first embodied by St. Helena herself: to seek, honor, and exalt the instrument of our salvation. What follows is a brief selection of devotions that have grown from this history and are traditionally associated with the Feast of the Exaltation of the Holy Cross. This list is not exhaustive, but it highlights the most enduring expressions of this ancient devotion.

  • Veneration of the Cross — kissing or touching a crucifix, especially on September 14.

  • Stations of the Cross — walking spiritually with Christ to Calvary.

  • Litany of the Holy Cross — invoking the Cross’s victory and protection.

  • Solemn Liturgy of September 14 — ceremonial lifting high of a crucifix.

  • Meditation on Passion Scriptures — reading Gospel accounts of Christ’s suffering.

  • Reverent Sign of the Cross — made slowly and intentionally.

  • Wearing or displaying a crucifix — keeping the Cross close daily.

  • Prayer before a crucifix — “We adore You, O Christ…”


Our Lady of Sorrows (September 15)


Devotion to Mary’s sorrows deepened throughout the Middle Ages as Christians reflected more intensely on her presence at Calvary and her interior union with Christ’s Passion. Medieval preaching, monastic spirituality, and artistic expressions such as the Stabat Mater and Pietà helped shape a widespread focus on Mary’s compassionate suffering. In the 13th century, the Servite Order gave structure to these growing reflections by formally identifying Seven Sorrows drawn from Scripture and tradition. Although the Servites did not create the Seven Sorrows Rosary in its modern bead form, their formalization of the Seven Sorrows devotion is the reason the chaplet exists today.


Although devotion to Mary’s sorrows had long been practiced, Pope Pius VII extended the Feast of Our Lady of Sorrows to the entire Church in 1814, partly in gratitude for Mary’s intercession during his imprisonment under Napoleon. His decree ensured that Mary’s sorrows would be commemorated universally, immediately following the Feast of the Exaltation of the Holy Cross. At the heart of the Seven Sorrows devotion is the belief that Mary shared in Christ’s suffering with perfect love and unwavering fidelity, revealing both the depth of her maternal grief and her total union with the redemptive mission of her Son.


Source: Adriaan Isenbrant, 1521, Our Lady of the Seven Sorrows (right wing of diptych), Onze-Lieve-Vrouwekerk Brugge, Public domain


Devotions Honoring the Seven Sorrows of Mary

Over many centuries, the Church has developed numerous devotions honoring the Seven Sorrows of Mary, each helping the faithful reflect on her compassionate sharing in Christ’s suffering. These practices have taken different forms across cultures and religious communities, revealing the depth and richness of Marian devotion. What follows is a brief selection of these devotions—not a complete list, but a glimpse into the long tradition that continues to inspire the faithful.

  • Rosary of the Seven Sorrows (Servite Rosary).

  • Meditation on the Seven Scriptural Sorrows.

  • Chaplet of the Seven Dolors.

  • Via Matris (Way of the Mother).

  • Litany of the Seven Sorrows.

  • Feast of Our Lady of Sorrows (September 15).

  • Veneration of Our Lady of Sorrows images.

  • Offering daily sacrifices or intentions.

  • Stabat Mater hymn.

  • Black Scapular of the Seven Dolors.

  • Novena to Our Lady of Sorrows.

  • Friday devotions, especially during Lent.


The Diptych in the Lives of the Saints


St. Helena


St. Helena Discovering the True Cross — pencil study inspired by Piero della Francesca’s Legend of the True Cross fresco cycle (c. 1452–1466), San Francesco, Arezzo


St. Helena lived the diptych of the Cross and Mary’s sorrows by seeking out the physical places where both mysteries unfolded. As Jan Willem Drijvers explains in Helena Augusta, her pilgrimage to Jerusalem was driven by a profound desire to uncover the sites of Christ’s Passion and Mary’s grief, culminating in her discovery of the True Cross. Robert Louis Wilken notes in The First Thousand Years that Helena’s construction of churches at Calvary and Bethlehem created lasting spaces where Christians could contemplate Christ’s sacrifice alongside Mary’s maternal suffering.


This unity is seen clearly in her determination at Golgotha, where she ordered the excavation of the site buried beneath a Roman temple. Early Christian historians recount that when the True Cross was identified through the healing of a dying woman, Helena immediately recognized the moment as a sign of Christ’s victory revealed through suffering — a victory Mary had shared in at Calvary. By safeguarding the relic and building churches over the holy sites, Helena ensured that future generations could encounter both the Cross and the Mother of Sorrows in a tangible, prayerful way.


Through these acts, Helena’s life became a bridge between historical devotion and lived faith, revealing how the mysteries of Christ’s sacrifice and Mary’s sorrow form one unified path of love.


St. Alphonsus Liguori


St. Alphonsus Liguori — pencil study in a devotional Baroque style, portraying the Redemptorist founder and Doctor of the Church (1696–1787).


St. Alphonsus Liguori lived the diptych of the Cross and Mary’s Sorrows through his profound devotion to both Christ’s Passion and the maternal suffering of Mary. In The Glories of Mary, he teaches that Mary’s sorrows are inseparably united to Christ’s redemptive mission, urging the faithful to meditate on her Seven Sorrows as a way of entering more deeply into the mystery of the Cross. His passionate preaching and spiritual writings consistently paired Christ’s sacrifice with Mary’s compassionate participation, shaping modern Catholic understanding of how these two mysteries illuminate one another.


This unity is seen clearly in his parish missions, where Alphonsus would hold up a crucifix while preaching on Mary standing beneath it, teaching that her sorrow softens the heart and leads the soul to repentance. He explained that meditating on Mary’s grief at Calvary draws the faithful more deeply into Christ’s suffering love — a theme he develops repeatedly in The Glories of Mary (Liguori, 178–182).

Through this integrated vision, Alphonsus reveals how contemplation of Mary’s sorrows leads the soul more deeply into the heart of Christ’s Passion.


St. Edith Stein


St. Edith Stein (Teresa Benedicta of the Cross), depicted in her final witness at Auschwitz, 1942.


St. Edith Stein (Teresa Benedicta of the Cross) lived the diptych of the Exaltation of the Cross and the Seven Sorrows of Mary by uniting her intellect, her compassion, and ultimately her martyrdom to Christ and His Mother. She embraced the Cross freely, offering her suffering for both her Jewish people and for the Church, believing her trials could be united to Christ for the salvation of souls. Her deep Marian devotion is expressed most clearly in the religious name she chose: Teresa Benedicta of the Cross. In Carmel, a name is a vocation, and the second half of her name — “Benedicta of the Cross” — reveals her desire to live blessed under the weight of Christ’s suffering with Mary, sharing in the redemptive mystery of the Passion as Mary did at Calvary.


This unity is seen clearly in her final days at Westerbork (Westerbork was a transitional camp where St. Edith Stein was held before being deported to Auschwitz), where witnesses described her comforting terrified children and mothers with calm, maternal strength — a living reflection of Mary at the foot of the Cross (Posselt 185–187). Edith’s serene presence amid chaos embodied the very mystery she had contemplated in her writings, especially her reflections on Mary’s participation in Christ’s Passion in The Science of the Cross (Stein 241–243).


Through this witness, Edith Stein reveals how the strength of the Cross and the tender courage of Mary’s sorrows can be lived in the modern world, even unto martyrdom.


St. Padre Pio


St. Padre Pio — in quiet adoration before the Eucharistic light, his wounded hands folded in prayer, while Our Lady of the Seven Sorrows watches from the shadowed altar, her heart pierced yet radiant with mercy


St. Padre Pio lived the diptych of the Cross and Mary’s Sorrows in a uniquely visible and embodied way. As C. Bernard Ruffin recounts in Padre Pio: The True Story, the saint bore the stigmata for fifty years, sharing physically in Christ’s suffering while maintaining a profound devotion to Our Lady of Sorrows. He frequently encouraged penitents to meditate on Mary’s grief at Calvary, teaching that her sorrow strengthens the soul to endure its own crosses.


This unity is seen clearly in his daily prayer before the crucifix, where he would slowly recite the Stabat Mater while contemplating Mary standing beneath her Son’s suffering. Witnesses describe how Padre Pio’s wounded hands rested beneath the crucified Christ as he prayed, making his meditation a living reflection of Mary’s sorrow at Calvary (Ruffin, 312–315). He often told spiritual children that “Mary is the teacher at the foot of the Cross,” urging them to unite their trials with both Christ’s Passion and Mary’s maternal compassion.


Through this embodied witness, Padre Pio reveals how the mysteries of Christ’s suffering and Mary’s sorrows form one unified path of redemptive love.


St. John Paul II


St. John Paul II — a pilgrim of light, kneeling in the vast silence of faith, where sorrow becomes prayer and prayer becomes peace.


St. John Paul II lived the diptych of the Cross and Mary’s Sorrows through both his theology and his personal witness. In Redemptoris Mater, he teaches that Mary’s suffering was a “deep sharing in the sacrifice of Christ,” emphasizing her unique participation in the mystery of redemption and showing how her sorrows illuminate the meaning of human suffering (John Paul II 18–19). Throughout his pontificate, he consistently presented the unity of Christ’s Passion and Mary’s maternal compassion as inseparable dimensions of Christian spirituality.


This unity is seen clearly during his pilgrimage to Castelpetroso, where he knelt for a long time before the statue of Our Lady of Sorrows, silently contemplating Mary’s sevenfold suffering. Witnesses noted that he prayed with visible intensity, reflecting the same Marian devotion he articulated in his writings (Weigel 842–843). In his later years, as Parkinson’s disease weakened his body, John Paul II continued to preach about Mary’s sorrows, explaining that she accompanies every disciple who carries the Cross — a conviction he expressed repeatedly in his apostolic letters and homilies (John Paul II 17–29).

Through this witness, St. John Paul II reveals how Mary’s compassionate participation in Christ’s Passion helps the faithful interpret their own trials in the light of redemptive love.


The Servite Order


Servite friars carry Our Lady of Sorrows in solemn procession through the cathedral, united in prayer and devotion


The Servite Order has lived the diptych of the Cross and Mary’s Sorrows for centuries through its charism centered on Mary standing at the foot of the Cross. As Frederick Holweck explains in The Catholic Encyclopedia, the Servites formally shaped and spread the devotion to the Seven Sorrows of Mary in the 13th century, giving the Church a structured way to contemplate Mary’s participation in Christ’s Passion (Holweck). Bertrand Buby notes in Mary of Galilee that although the Servites did not create the modern bead form of the Seven Sorrows Rosary, their spiritual tradition and liturgical influence are the reason the chaplet exists today (Buby 214–216).


This unity is seen clearly in the Servite Good Friday procession, where friars carry an image of Our Lady of Sorrows through the church or city, stopping at seven stations to meditate on each sorrow. This ancient practice — still observed in Servite communities worldwide — visually embodies the diptych: the Cross carried by the friars, and Mary’s grief carried in their hearts. Their preaching, their promotion of the Seven Sorrows devotion, and the Servite Rosary have taught generations of Catholics to hold the Cross and Mary’s sorrows together as one unified mystery of love, compassion, and redemptive suffering.


Through this witness, the Servite Order reveals how contemplation of Mary’s sorrows leads the faithful more deeply into the mystery of Christ’s Passion, forming a spirituality rooted in compassion, fidelity, and shared suffering.


The September Diptych as a Path for Today

The September diptych of the Exaltation of the Holy Cross and Our Lady of Sorrows reveals the heart of Christian life: the Cross shows the depth of God’s love for us, and Mary’s Sorrows show how we are invited to respond to that love with trust, fidelity, and compassion. These two feasts, placed side by side, form a single spiritual journey—one that teaches us not only what Christ suffered, but how to suffer with love, as Mary did.


Those who practice these devotions receive profound spiritual graces that shape the heart, strengthen virtue, and draw the soul into deeper union with Christ.


Exaltation of the Cross — Spiritual Graces

  • Softens the heart through meditation on Christ’s sacrificial love.

  • Deepens repentance by revealing the cost of sin.

  • Strengthens virtue, especially courage, patience, and perseverance.

  • Draws the soul into closer union with Christ’s Passion.

  • Inspires a renewed desire for holiness through the contemplation of the Cross.


Sorrowful Mother — Spiritual Graces

  • Brings interior healing through Mary’s compassionate presence.

  • Offers courage in trials by uniting suffering with Mary’s own sorrows.

  • Awakens a tender awareness of God’s nearness in pain and difficulty.

  • Opens the soul to compassion and gentleness toward others.

  • Forms a Marian heart that responds to suffering with faith, trust, and love.


Families and parishes can live these devotions in simple but powerful ways including:

  • Place a crucifix prominently in the home as a daily reminder of Christ’s love.

  • Pray the Seven Sorrows Rosary as a family during September.

  • Read the Passion narratives together.

  • Offer small sacrifices for those who suffer.

  • Host a parish Holy Hour focused on the Cross.

  • Lead a communal Seven Sorrows devotion in the parish.

  • Teach children the story of St. Helena and the discovery of the True Cross.

These practices root the feasts in everyday life, allowing the diptych to shape hearts, homes, and communities.


In Conclusion

This reflection on the September diptych shows that the mysteries of the Cross and Mary’s sorrows are not only historical events but living realities meant to shape Christian discipleship today. The saints who walked this path reveal that these devotions open the heart to grace, strengthen families, and renew parishes in charity and compassion. Lifting one’s eyes to the Cross and taking Mary’s hand in her sorrows reveals a love stronger than suffering and a hope deeper than pain. When these two feasts are embraced side by side, they become a steady path of faith, a school of love, and a refuge of peace in every trial.


Short Reflection: Lord Jesus, lifted high upon the Cross, teach us the depth of Your love. Mary, Mother of Sorrows, teach us to stand faithfully beside You in every trial. May these two feasts guide our hearts, strengthen our families, and draw us ever closer to the mystery of Your redeeming love.


Diptych with the Virgin and Child and the Crucifixion. Early 15th century, made in the Middle Rhine Valley, Germany


By Patricia Altier - CPO Board Member


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