This struck me as an intriguing point:
It has been written that the Gospels are "accounts of the Passion preceded by a long Introduction" (M. Kahler). But sadly the latter, which is the most important part of the Gospels, is also the least appreciated in the course of the liturgical year, as it is read only once a year, in Holy Week, when, because of the duration of the rites, it is moreover impossible to pause to comment and explain it. There was a time when preaching on the Passion occupied a place of honor in all popular missions. Today, when these occasions have become rare, many Christians reach the end of their lives without ever having experienced Calvary.
And so, he intends to remedy that:
With our Lenten reflections we intend to fill, at least in some measure, this lacuna. We need to remain a while with Jesus in Gethsemane and on Calvary in order to be prepared for Easter. It is written that there was a miraculous pool in Jerusalem and that the first to plunge into it, when its waters were stirred, was cured. We must now throw ourselves, in spirit, into this pool, or into this ocean, which is the passion of Christ.
In baptism, we have been "baptized in his death," "buried with him" (Romans 6:3 ff.): That which happened once mystically in the sacrament, must be realized existentially in life. We must give ourselves a salutary bath in the Passion to be renewed, reinvigorated and transformed by it. "I buried myself in the passion of Christ, wrote Blessed Angela of Foligno, and I was given the hope that in it I would find my liberation."[3]
What follows is an intriguing discourse on Gethsemane, which addresses many questions forthrightly, without hedging.
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