“The Roman Stations”. A millenary tradition

The “Roman Stations” are an ancient liturgical tradition that, during Lent and the first week of Easter, associates each day with a specific church in Rome, within a pilgrimage journey. The term “statio” (from the Latin stare, to stop) refers to the idea of a communal pause for prayer and celebration. In past centuries, the Pope and the faithful would move in procession from the church called “collecta” to the station of the day, where the Eucharist was celebrated. This rite, while having roots in the early centuries of Christianity, retains its vitality even today, when the indication of the station church still appears in liturgical books. It is a true pilgrimage among the basilicas and shrines of the Eternal City that can be undertaken in this jubilee year not only as a path of conversion but also as a testimony of faith.

Origin and diffusion
The origins of the Roman Stations date back at least to the 3rd Century, when the Christian community was still undergoing persecutions. The earliest testimonies refer to Pope Fabian (236-250) who would visit places of worship established near the catacombs or the burial sites of martyrs, distributing to the needy what the faithful offered as alms and celebrating the Eucharist. This custom strengthened in the 4th Century, with the freedom of worship granted by Constantine: large basilicas were built, and the faithful began to gather on specific days to celebrate Mass at sites linked to the memory of the saints. Over time, the itinerary took on a more organic character, creating a true calendar of stations that touched on the various districts of Rome. The communal dimension – with the presence of the bishop, clergy, and people – thus became a visible sign of communion and testimony of faith.

It was Pope Gregory the Great (590-604) who gave structure and regularity to the use of the Stations, especially during Lent. He established a calendar that, day by day, assigned a specific church for the main celebration. His reform did not stem from nothing, rather organized an already existing practice. Gregory wanted the procession to start from a minor church (collecta) and conclude in a more solemn place (statio), where the people, united with the Pope, celebrated the penitential rites and the Eucharist. It was a way to prepare for Easter. The very journey indicated the earthly pilgrimage towards eternity, the churches with their sacred architecture and works of art served a pedagogical function in an era when not everyone could read or access books. The relics of the martyrs preserved in those churches testified to the faith lived to the point of giving life, and their intercession brought graces to those who requested them. The celebration of the Sacrifice of the Mass sanctified the participating faithful.

During the Middle Ages, the practice of the Roman Stations spread more and more, becoming not only an ecclesial event but also a significant social phenomenon. The faithful, in fact, who came from different regions of Italy and Europe, joined the Romans to take part in these liturgical gatherings.

Structure of the station celebration
The characteristic element of these celebrations was the procession. In the morning, the faithful gathered in the church of the collecta, where, after a brief moment of prayer, they would set off in procession towards the station church, singing litanies and penitential hymns. Upon arrival, the Pope or the appointed prelate would preside over the Mass, with readings and prayers specific to the day. The use of litanies had a strong spiritual and pedagogical sense: while physically walking through the streets, prayers were offered for the needs of the Church and the world, invoking the saints of Rome and all of Christianity. The celebration culminated in the Eucharist, giving this “pause” a sacramental value and ecclesial communion.

Lent became the privileged time for the Stations, starting from Ash Wednesday until Holy Saturday or, according to some customs, until the second Sunday after Easter. Each day was marked by a designated church, often chosen for the presence of important relics or for its particular history. Notable examples include Santa Sabina on the Aventine, where the Ash Wednesday rite usually begins, and Santa Croce in Gerusalemme, linked to the veneration of the relics of the Cross of Christ, a traditional destination for Good Friday. Participating in the Lenten Stations means entering a daily pilgrimage that unites the faithful in a path of penance and conversion, supported by devotion to the martyrs and saints. Each church tells a page of history, offering images, mosaics, and architectures that communicate the evangelical message in a visual form.

One of the most significant features of this tradition is the connection with the martyrs of the Church of Rome. During the period of persecutions, many Christians died for their faith. In the Constantinian and subsequent eras, basilicas or chapels were erected over their tombs. Celebrating a statio in these places meant recalling the testimony of those who had given their lives for Christ, reinforcing the belief that the Church is built also on the blood of the martyrs. Each liturgical visit thus became an act of communion between the faithful of yesterday and those of today, united by the Sacrament of the Eucharist. This “pilgrimage to the memory” connected the Lenten journey to a history of faith passed down from generation to generation.

From decline to rediscovery
In the Middle Ages and the following centuries, the practice of the Stations experienced alternating fortunes. Sometimes, due to epidemics, invasions, or unstable political situations, it was moderated or suspended. However, liturgical books continued to indicate the Station Churches for each day, a sign that the Church at least preserved the symbolic memory of them. With the Tridentine liturgical reform (16th century), the centrality of the Pope in such celebrations became less frequent, but the practice of citing the Station Church remained in official texts. With the renewed interest in Christian history and archaeology, the station tradition was rediscovered and proposed as a path of spiritual formation. In modern times, especially starting from Leo XIII (1878-1903) and subsequently with the popes of the 20th Century, there has been a growing interest in recovering this tradition. Various religious orders and lay associations have begun to promote the rediscovery of the “pilgrimage of the stations,” organising communal moments of prayer and catechesis in the designated churches.

Today, in an era characterised by frenzy and speed, the statio proposes rediscovering the dimension of “pausing”: stopping to pray, contemplate, listen, be silent, and meet the Lord. Lent is by definition a time of conversion, of more intense prayer, and of charity towards others. Undertaking a journey among the churches of Rome, even just on some significant days, can help the faithful rediscover the meaning of a penance lived not as a renunciation in itself but as an opening to the mystery of Christ.

Even today, in the Roman Calendar, the Station Church is indicated for each day. This recalls the unity of the people of God, gathered around the successor of Peter, and the memory of the saints who have spent their lives for the Gospel. Anyone who participates in these liturgies – even occasionally – discovers a city that is not just an open-air museum but a place where faith has been expressed in an original and lasting way.

Those who wish to rediscover the profound meaning of Lent and Easter can thus allow themselves to be guided by the station itinerary, joining their voice to that of the Christians of yesterday and of today in the great chorus that leads to the Easter light.
We present below the itinerary of the Roman Stations, accompanied by the list of churches and their geographical location. It is important to note that the order of the list remains unchanged each year. Only the start date of Lent varies, and consequently, the subsequent dates. We wish a fruitful pilgrimage to those who wish to undertake, even if only in part, this journey in the Jubilee year.