"We must now describe in outline the forms in which the crucified Christ becomes a present reality in the experience of fellowship with Christ, on the part of those who follow him... The gospels intentionally direct the gaze of Christians away from the experiences of the risen Christ and the Holy Spirit back to the earthly Jesus and his way to the cross. They represent faith as a call to follow Jesus. The call to follow him is associated with Jesus' proclamation of suffering. (Note 1) To follow Jesus always means to deny oneself and to take 'his cross' on oneself." (53, 54)
Jesus and His Disciples on the Sea of Galilee, Carl Oesterley, 1833
Continuing our look at Jurgen Moltmann's 1974 work, The Crucified God. This is the third part examining historical interpretations of the cross, the first being "sacrifice" and the second, "suffering."
"Jesus gathers about himself a circle of disciples who follow him. Presumably calling and following were originally concerned with God alone. Thus for Jesus to call people to follow him was an unparalleled claim to authority on his part. His disciples did not follow him in order to become rabbis themselves one day. They were to call each other brother, rather than rabbi. For Jesus did not found a new rabbinic school, but proclaimed the imminence of the kingdom. His call to discipleship was made under the sign of the kingdom of God which was beginning, and this sign was Jesus himself in person. Consequently, the call to follow him was absolute, and no motive was given at the time or later. Instead, there was a direct appeal: 'Follow me!'.(Note 2) Those who followed this call abandoned everything, and others refused and remained what they were. To follow Jesus was to break all links with one's family, job, etc., and indeed to break the link with oneself, to deny and hate oneself, in order to gain the kingdom. 'Whoever would save his life will lose it; and whoever loses his life for my sake and the gospel's will save it.' (Mark 8:35)" (54)
"Thus the motivation for the call to follow Jesus is eschatological, and must not be understood in a moral sense. It is a call into the future of God which is now beginning in Jesus, and for the sake of this future it is not only necessary but possible to break one's links with the world which is now passing away and abandon a concern for one's own life. The call to follow Jesus is the commandment of the eschatological moment. But as a call to follow Jesus, it is also a call to share his suffering and to stand beneath his cross." (55)
"In the exhortatory passages in his epistles, Paul translated his well-known proclamation of the 'word of the cross' into the ethics of the cross, and tells the members of the churches to crucify their flesh and to make the dying of Jesus visible in their bodies. (Note 3) Crucifixion with Jesus was creatively symbolized in baptism and practised in the new obedience which is no longer conformed to this world. (Note 4) He who has died with Christ is crucified to the world and the world to him. (Note 5) The 'world' here does not mean the essence of the experienced reality, but the world of the law, of sin, of the power and of death. He is 'dead' to this world, so that he no longer has any rights and any claims upon it. But he lives in the life-giving spirit of the new creation, is governed by it, and walks in a renewed life." (56)
"Paul no longer uses the word 'following', but he can sometimes speak of 'imitating'. 'Be imitators of me, just as I also am of Christ. (1 Corinthians 11:1) In the disagreement about his legitimation as an apostle he counters ideas of following in the sense of succession by the visible signs of the cross in his life and his body. (Note 6) These are the very tangible experiences of suffering, of persecution and rejection, to which his apostolate had led him. If as an apostle Paul follows the mission of Christ, by its outward and inward temptations it leads him into the following of the cross. He bears the dying of Jesus in his body, so that the life of Jesus may be revealed. 'So death is at work in us, but life in you'. (2 Corinthians 4:12) These were not the sufferings he had chosen himself. Nor is there an attempt to achieve deeper fellowship with Christ through suffering. Nor is there any imitation of the sufferings of Christ. They are apostolic sufferings and the cross of one who bears witness. The authentication of his apostolate is given by Christ himself, who reveals himself in his apostle's cross. Because he follows the mission of Christ, Paul takes 'his' cross upon him and reveals the power of Christ through his weakness an the life of the risen Christ through his daily dying." (56-57)
St. Catherine of Seina, 14th Century
Monasticism: Imitation, Asceticism, Reform
Moltmann comments upon development of the concept of "following Christ" as described in the New Testament in relation to the disciples/apostles, the witness of the martyrs, then to the influence of monasticism.
"A third manner of following Christ came into being later than the period of the martyrs, in the special form of monasticism. (Note 7) The concept of following was changed here to that of imitation (imitatio Christi). The humiliations which the apostles and martyrs experienced became the Christian virtue of humility. The persecutions undergone by the apostles and martyrs in their proclamation of the truth of Christ became the exercise of the self-abnegation of the soul. Concrete martyrdom became 'spiritual death' in the form of self-mortification. Jesus' eschatological calls to follow him became spiritual and moral maxims...The foundations and reforms of monastic orders were constantly inspired by the idea of the imitation of Christ. The Celtic monks were to be homeless, as Jesus had been homeless. The unmarried state was based upon the fact that Jesus was not married, and poverty, upon Jesus' poverty. In the Franciscans, the mendicant orders and the devotio moderna, the reforming protest against the riches, political power and secularizatoin of the church appealed time and again to the example of Jesus." (58)
"The Christian movements which set out to follow Christ but did not succeed in remaining within the church, like the Waldensians, Albigensians, Luddites and Hussites, were suppressed and persecuted. The following of Christ was then spiritualized in the form of mystical exercises, which often supplemented and replaced scholastic theology. The issue here was the unity of theory and practice in the Christian life. Belief without following Christ became a matter of merely giving credence to doctrines and carrying out ceremonies. From an Augustinian and Fransciscan legacy, Bonaventure introduced a voluntarist and affective element into theology. Theology is not pure theory, but a synthesis of theory and practical wisdom, that is, a theologia affectiva. It is a unity of intellectual reflection and spiritual experience. But the spiritual experiences which belong to the knowledge of God are made in the form of the meditatio crucis. Here the via crucis becomes a third factor, parallel to the via activa of good works pleasing to God and the via contemplativa, the eternal adoration of mystical, negative theology." (59)
"The assimilation of the soul to Christ through suffering was called by Eckhardt and Tauler the via compendii, the shortest way to the mystical divine birth of the soul. By the aid of the meditatio crucis, the soul returns to the darkness of its uncreated ground. By conformity to the cross, the soul conforms to God. The way of salvation in mystical crucifixions with Jesus leads through suffering to glory, by way of abandonment for damnation to election, and through the cross to the crown. It is described in this way by Thomas a Kempis in his Imitation of Christ, which still influences Christian piety at the present day. The primary virtue in following Christ is humility (humilitas). This is displayed in obedience, contempt for the world and silence. Jesus is the pattern of this humility. His way of humility leads through the cross to eternal life." (59)
Early Reformation Period
"Luther's theology of the cross is not conceivable without this mystical imitation of the cross and its conformitas christology. By way of the spiritual exercises of the cross, the believer becomes an 'imitator of Christ' in a spiritual and internalized way, and by so doing continues the experiences of the apostles and martyrs, without himself becoming an apostle and martyr. Faith in the crucified Christ leads to an existence which is in conformity with the cross and with Christ. The cross of Christ is taken up existentially as one's own cross. This 'mysticism of introversion', an internalization of the following of Christ, can be considered a departure from the practical, physical following of Christ. But it must also be realized that this mysticism of the inner light can be and has been transformed int the 'consuming flame, which turns outward'. The transformation of mysticism into the millenarianism and of religion into revolution can be seen both in the Reformation Anabaptists and also in Thomas Munzer's mysticism of the cross. But to follow Jesus is not to imitate him, for following him does not mean becoming a Jesus oneself, Nor does it mean admiration of a hero and a mystical contemporaneity with him. One follows Christ in one's own response to the mission of Christ at the present day and in taking up one's own cross." (60)
To follow Christ means to have faith, and faith is in fact an existential unity of theory and practice, as can be seen in the life of the apostles, in the life of the martyrs, and to a certain extent also in the mystical theology of inner experience." (60)
To be continued.
Notes:
(1) Mark 8:31ff And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. 33 But turning around and seeing His disciples, He rebuked Peter and said, "Get behind Me, Satan; for you are not setting your mind on God's interests, but man's." 34 And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 35 "For whoever * wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. 36 "For what does it profit a man to gain the whole world, and forfeit his soul? 37 "For what will a man give in exchange for his soul?
(2) Mark 1:16ff As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. 17 And Jesus said to them, "Follow * Me, and I will make you become fishers of men." 18 Immediately they left their nets and followed Him. 19 Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. 20 Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away to follow Him. Mark 2:14ff As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth, and He said to him, "Follow Me!" And he got up and followed Him. 15 And it happened that He was reclining at the table in his house, and many tax collectors and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. 16 When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, "Why is He eating and drinking with tax collectors and sinners?" 17 And hearing this, Jesus said to them, "It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners."
(3) 1 Corinthians 1:18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
(4) Romans 12:1-2 Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.
(5) Romans 6:4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. Galatians 6:14 But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
(6) Examples: 2 Corinthians chapter 4: 7 But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves; 8 we are afflicted in every way, but not crushed; perplexed, but not despairing; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. 11 For we who live are constantly being delivered over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death works in us, but life in you, and 2 Corinthians chapter 6: 3 giving no cause for offense in anything, so that the ministry will not be discredited, 4 but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, 5 in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, 6 in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7 in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left, 8 by glory and dishonor, by evil report and good report; regarded as deceivers and yet true; 9 as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death, 10 as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things, and 2 Corinthians chapter 11: 23 Are they servants of Christ?-I speak as if insane -I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. 24 Five times I received from the Jews thirty-nine lashes. 25 Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. 26 I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; 27 I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure.
(7) Here I have passed over a brief passage in which Moltmann offers the "second" form of following Christ, that of the martyrs. Thus, he refers to the next manner of following to be discussed as the "third."
BIBLIOGRAPHY
Jurgen Moltmann. The Crucified God. 1974. Harper & Rowe, Publishers. (First Fortress Press edition published in 1993.)
Image Credit:
https://commons.wikimedia.org/wiki/File:Carl_Wilhelm_Friedrich_Oesterley_d%C3%84_Jesus_am_See_Genezereth.jpg
https://en.wikipedia.org/wiki/Catherine_of_Siena
Jesus and His Disciples on the Sea of Galilee, Carl Oesterley, 1833
Continuing our look at Jurgen Moltmann's 1974 work, The Crucified God. This is the third part examining historical interpretations of the cross, the first being "sacrifice" and the second, "suffering."
"Jesus gathers about himself a circle of disciples who follow him. Presumably calling and following were originally concerned with God alone. Thus for Jesus to call people to follow him was an unparalleled claim to authority on his part. His disciples did not follow him in order to become rabbis themselves one day. They were to call each other brother, rather than rabbi. For Jesus did not found a new rabbinic school, but proclaimed the imminence of the kingdom. His call to discipleship was made under the sign of the kingdom of God which was beginning, and this sign was Jesus himself in person. Consequently, the call to follow him was absolute, and no motive was given at the time or later. Instead, there was a direct appeal: 'Follow me!'.(Note 2) Those who followed this call abandoned everything, and others refused and remained what they were. To follow Jesus was to break all links with one's family, job, etc., and indeed to break the link with oneself, to deny and hate oneself, in order to gain the kingdom. 'Whoever would save his life will lose it; and whoever loses his life for my sake and the gospel's will save it.' (Mark 8:35)" (54)
"Thus the motivation for the call to follow Jesus is eschatological, and must not be understood in a moral sense. It is a call into the future of God which is now beginning in Jesus, and for the sake of this future it is not only necessary but possible to break one's links with the world which is now passing away and abandon a concern for one's own life. The call to follow Jesus is the commandment of the eschatological moment. But as a call to follow Jesus, it is also a call to share his suffering and to stand beneath his cross." (55)
"In the exhortatory passages in his epistles, Paul translated his well-known proclamation of the 'word of the cross' into the ethics of the cross, and tells the members of the churches to crucify their flesh and to make the dying of Jesus visible in their bodies. (Note 3) Crucifixion with Jesus was creatively symbolized in baptism and practised in the new obedience which is no longer conformed to this world. (Note 4) He who has died with Christ is crucified to the world and the world to him. (Note 5) The 'world' here does not mean the essence of the experienced reality, but the world of the law, of sin, of the power and of death. He is 'dead' to this world, so that he no longer has any rights and any claims upon it. But he lives in the life-giving spirit of the new creation, is governed by it, and walks in a renewed life." (56)
"Paul no longer uses the word 'following', but he can sometimes speak of 'imitating'. 'Be imitators of me, just as I also am of Christ. (1 Corinthians 11:1) In the disagreement about his legitimation as an apostle he counters ideas of following in the sense of succession by the visible signs of the cross in his life and his body. (Note 6) These are the very tangible experiences of suffering, of persecution and rejection, to which his apostolate had led him. If as an apostle Paul follows the mission of Christ, by its outward and inward temptations it leads him into the following of the cross. He bears the dying of Jesus in his body, so that the life of Jesus may be revealed. 'So death is at work in us, but life in you'. (2 Corinthians 4:12) These were not the sufferings he had chosen himself. Nor is there an attempt to achieve deeper fellowship with Christ through suffering. Nor is there any imitation of the sufferings of Christ. They are apostolic sufferings and the cross of one who bears witness. The authentication of his apostolate is given by Christ himself, who reveals himself in his apostle's cross. Because he follows the mission of Christ, Paul takes 'his' cross upon him and reveals the power of Christ through his weakness an the life of the risen Christ through his daily dying." (56-57)
Monasticism: Imitation, Asceticism, Reform
Moltmann comments upon development of the concept of "following Christ" as described in the New Testament in relation to the disciples/apostles, the witness of the martyrs, then to the influence of monasticism.
"A third manner of following Christ came into being later than the period of the martyrs, in the special form of monasticism. (Note 7) The concept of following was changed here to that of imitation (imitatio Christi). The humiliations which the apostles and martyrs experienced became the Christian virtue of humility. The persecutions undergone by the apostles and martyrs in their proclamation of the truth of Christ became the exercise of the self-abnegation of the soul. Concrete martyrdom became 'spiritual death' in the form of self-mortification. Jesus' eschatological calls to follow him became spiritual and moral maxims...The foundations and reforms of monastic orders were constantly inspired by the idea of the imitation of Christ. The Celtic monks were to be homeless, as Jesus had been homeless. The unmarried state was based upon the fact that Jesus was not married, and poverty, upon Jesus' poverty. In the Franciscans, the mendicant orders and the devotio moderna, the reforming protest against the riches, political power and secularizatoin of the church appealed time and again to the example of Jesus." (58)
"The Christian movements which set out to follow Christ but did not succeed in remaining within the church, like the Waldensians, Albigensians, Luddites and Hussites, were suppressed and persecuted. The following of Christ was then spiritualized in the form of mystical exercises, which often supplemented and replaced scholastic theology. The issue here was the unity of theory and practice in the Christian life. Belief without following Christ became a matter of merely giving credence to doctrines and carrying out ceremonies. From an Augustinian and Fransciscan legacy, Bonaventure introduced a voluntarist and affective element into theology. Theology is not pure theory, but a synthesis of theory and practical wisdom, that is, a theologia affectiva. It is a unity of intellectual reflection and spiritual experience. But the spiritual experiences which belong to the knowledge of God are made in the form of the meditatio crucis. Here the via crucis becomes a third factor, parallel to the via activa of good works pleasing to God and the via contemplativa, the eternal adoration of mystical, negative theology." (59)
"The assimilation of the soul to Christ through suffering was called by Eckhardt and Tauler the via compendii, the shortest way to the mystical divine birth of the soul. By the aid of the meditatio crucis, the soul returns to the darkness of its uncreated ground. By conformity to the cross, the soul conforms to God. The way of salvation in mystical crucifixions with Jesus leads through suffering to glory, by way of abandonment for damnation to election, and through the cross to the crown. It is described in this way by Thomas a Kempis in his Imitation of Christ, which still influences Christian piety at the present day. The primary virtue in following Christ is humility (humilitas). This is displayed in obedience, contempt for the world and silence. Jesus is the pattern of this humility. His way of humility leads through the cross to eternal life." (59)
Early Reformation Period
"Luther's theology of the cross is not conceivable without this mystical imitation of the cross and its conformitas christology. By way of the spiritual exercises of the cross, the believer becomes an 'imitator of Christ' in a spiritual and internalized way, and by so doing continues the experiences of the apostles and martyrs, without himself becoming an apostle and martyr. Faith in the crucified Christ leads to an existence which is in conformity with the cross and with Christ. The cross of Christ is taken up existentially as one's own cross. This 'mysticism of introversion', an internalization of the following of Christ, can be considered a departure from the practical, physical following of Christ. But it must also be realized that this mysticism of the inner light can be and has been transformed int the 'consuming flame, which turns outward'. The transformation of mysticism into the millenarianism and of religion into revolution can be seen both in the Reformation Anabaptists and also in Thomas Munzer's mysticism of the cross. But to follow Jesus is not to imitate him, for following him does not mean becoming a Jesus oneself, Nor does it mean admiration of a hero and a mystical contemporaneity with him. One follows Christ in one's own response to the mission of Christ at the present day and in taking up one's own cross." (60)
To follow Christ means to have faith, and faith is in fact an existential unity of theory and practice, as can be seen in the life of the apostles, in the life of the martyrs, and to a certain extent also in the mystical theology of inner experience." (60)
To be continued.
Notes:
(1) Mark 8:31ff And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. 33 But turning around and seeing His disciples, He rebuked Peter and said, "Get behind Me, Satan; for you are not setting your mind on God's interests, but man's." 34 And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 35 "For whoever * wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. 36 "For what does it profit a man to gain the whole world, and forfeit his soul? 37 "For what will a man give in exchange for his soul?
(2) Mark 1:16ff As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. 17 And Jesus said to them, "Follow * Me, and I will make you become fishers of men." 18 Immediately they left their nets and followed Him. 19 Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. 20 Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away to follow Him. Mark 2:14ff As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth, and He said to him, "Follow Me!" And he got up and followed Him. 15 And it happened that He was reclining at the table in his house, and many tax collectors and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. 16 When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, "Why is He eating and drinking with tax collectors and sinners?" 17 And hearing this, Jesus said to them, "It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners."
(3) 1 Corinthians 1:18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
(4) Romans 12:1-2 Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.
(5) Romans 6:4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. Galatians 6:14 But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
(6) Examples: 2 Corinthians chapter 4: 7 But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves; 8 we are afflicted in every way, but not crushed; perplexed, but not despairing; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. 11 For we who live are constantly being delivered over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death works in us, but life in you, and 2 Corinthians chapter 6: 3 giving no cause for offense in anything, so that the ministry will not be discredited, 4 but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, 5 in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, 6 in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7 in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left, 8 by glory and dishonor, by evil report and good report; regarded as deceivers and yet true; 9 as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death, 10 as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things, and 2 Corinthians chapter 11: 23 Are they servants of Christ?-I speak as if insane -I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. 24 Five times I received from the Jews thirty-nine lashes. 25 Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. 26 I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; 27 I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure.
(7) Here I have passed over a brief passage in which Moltmann offers the "second" form of following Christ, that of the martyrs. Thus, he refers to the next manner of following to be discussed as the "third."
BIBLIOGRAPHY
Jurgen Moltmann. The Crucified God. 1974. Harper & Rowe, Publishers. (First Fortress Press edition published in 1993.)
Image Credit:
https://commons.wikimedia.org/wiki/File:Carl_Wilhelm_Friedrich_Oesterley_d%C3%84_Jesus_am_See_Genezereth.jpg
https://en.wikipedia.org/wiki/Catherine_of_Siena