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Passion of Jesus

April 29, 2023

The Passion (from latin patior, "to suffer, bear, endure")[1] is the short final period before the death of Jesus Christ, described in the four canonical gospels. It is commemorated in Christianity every year during Holy Week.[2]

Christ Crowned with Thorns by Matthias Stom (c. 1633–1639) shows Jesus in his Passion as the "Lord of Patience" with the crown of thorns and scepter reed, being mocked by Roman soldiers.

The "Passion" may include, among other events, Jesus's triumphal entry into Jerusalem, his cleansing of the Temple, his anointing, the Last Supper, his agony, his arrest, his trials before the Sanhedrin and before Pilate, his crucifixion and death, and his burial. Those parts of the four canonical Gospels that describe these events are known as the "Passion narratives". In some Christian communities, commemoration of the Passion also includes remembrance of the sorrow of Mary, the mother of Jesus, on the Friday of Sorrows.

The word passion has taken on a more general application and now may also apply to accounts of the suffering and death of Christian martyrs, sometimes using the Latin form passio.[3]

Narratives according to the four canonical Gospels

Accounts of the Passion are found in the four canonical gospels, Matthew, Mark, Luke and John. Three of these, Matthew, Mark, and Luke, known as the Synoptic Gospels, give similar accounts. The Gospel of John account varies significantly.[4]

Scholars do not agree on which events surrounding the death of Jesus should be considered part of the "Passion narrative", and which ones merely precede and succeed the actual Passion narrative itself. For example, Puskas and Robbins (2011) commence the Passion after Jesus's arrest and before his resurrection, thus only including the trials, crucifixion and death of Jesus.[4] In Pope Benedict XVI's Jesus of Nazareth: Holy Week (2011), the term "Passion" completely coincides with the crucifixion and death of Jesus; it does not include earlier events and specifically excludes the burial and resurrection.[5] Others such as Matson and Richardson (2014) take a broader approach and consider the triumphal entry, the last supper, the trial before Pilate, the crucifixion, the burial, and the resurrection collectively as constituting the so-called "Passion Week".[6]

Basic storyline

Taking an inclusive approach, the "Passion" may include:

 
16th century sculpture of suffering Christ [cs], Cheb, Czechia
  • Triumphal entry into Jerusalem: some people welcome Jesus when he enters Jerusalem.
  • The Cleansing of the Temple: Jesus expels livestock merchants and money-changers from the Temple of Jerusalem.
  • The Anointing of Jesus by a woman during a meal a few days before Passover. Jesus says that for this she will always be remembered.
  • The Last Supper shared by Jesus and his disciples in Jerusalem. Jesus gives final instructions, predicts his betrayal, and tells them all to remember him.
  • Jesus predicts the Denial of Peter: on the path to Gethsemane after the meal, Jesus tells the disciples they will all fall away that night. After Peter protests he will not, Jesus says Peter will deny him three times before the cock crows.
  • The Agony in the Garden: later that night at Gethsemane, Jesus prays while the disciples rest. Luke 22:43–44 adds that Jesus was terrified, and sweating blood; however, the oldest manuscripts of the Gospel of Luke do not contain these two verses, the other three canonical gospels don't mention this event either, and various manuscripts contain these verses elsewhere, even in the Gospel of Matthew (suggesting repeated attempts at insertion); thus, most modern scholars consider this tradition a later Christian interpolation, probably to counter docetism.[7][8][9]
  • The Arrest of Jesus: then Judas Iscariot leads in either "a detachment of soldiers and some officials from the chief priests and Pharisees"[10] (accompanied according to Luke's Gospel by the chief priests and elders),[11] or a "large crowd armed with swords and clubs, sent from the chief priests and elders of the people,"[12][13] which arrests Jesus; all his disciples run away. During the arrest in Gethsemane, someone (Peter according to John) takes a sword and cuts off the ear of the high priest's servant, Malchus.
  • The Sanhedrin trial of Jesus at the high priest's palace, later that night. The arresting party brings Jesus to the Sanhedrin (Jewish supreme court); according to Luke's Gospel, Jesus is beaten by his Jewish guards prior to his examination;[14] the court examines him, in the course of which, according to John's Gospel, Jesus is struck in the face by one of the Jewish officials;[15] the court determine he deserves to die. According to Matthew's Gospel, the court then "spat in his face and struck him with their fists."[16] They then send him to Pontius Pilate. According to the synoptic gospels, the high priest who examines Jesus is Caiaphas; in John, Jesus is also interrogated by Annas, Caiaphas' father-in-law.
  • The Denial of Peter in the courtyard outside the high priest's palace, the same time. Peter has followed Jesus and joined the mob awaiting Jesus’ fate; they suspect he is a sympathizer, so Peter repeatedly denies he knows Jesus. Suddenly, the cock crows and Peter remembers what Jesus had said.
  • Pilate's trial of Jesus, early morning. Pontius Pilate, the Roman governor of Judea, questions Jesus, but cannot find any fault with him (according to some gospels, Pilate explicitly declares Jesus's innocence); however, the Jewish leaders and the crowd demand Jesus’ death; Pilate gives them the choice of saving Barabbas, a criminal, or saving Jesus. In response to the screaming mob Pilate sends Jesus out to be crucified.
  • The Way of the Cross: Jesus and two other convicts are forced to walk to their place of execution. According to the Synoptics, Simon of Cyrene is forced to carry Jesus's cross, while John writes that Jesus carried his cross himself.
  • The Crucifixion of Jesus: Jesus and the two other convicts are nailed to crosses at Golgotha, a hill outside Jerusalem, later morning through mid afternoon. Various sayings of Jesus on the cross are recorded in the gospels before he dies.
  • The Burial of Jesus: the body of Jesus is taken down from the cross and put in a tomb by Joseph of Arimathea (and Nicodemus according to John).
  • The Resurrection of Jesus: Jesus rises from the dead, leaving behind an empty tomb and reportedly appearing to several of his followers.

Differences between the canonical Gospels

The Gospel of Luke states that Pilate sends Jesus to be judged by Herod Antipas because as a Galilean he is under his jurisdiction. Herod is excited at first to see Jesus and hopes Jesus will perform a miracle for him; he asks Jesus several questions but Jesus does not answer. Herod then mocks him and sends him back to Pilate after giving him an "elegant" robe to wear.[17]

All the Gospels relate that a man named Barabbas[18] was released by Pilate instead of Jesus. Matthew, Mark and John have Pilate offer a choice between Jesus and Barabbas to the crowd; Luke lists no choice offered by Pilate, but represents the crowd demanding his release.

 
Icon of the Passion, detail showing (left) the Flagellation and (right) Ascent to Golgotha (fresco by Theophanes the Cretan, Stavronikita Monastery, Mount Athos).

In all the Gospels, Pilate asks Jesus if he is King of the Jews and Jesus replies "So you say". Once condemned by Pilate, he was flogged before execution. The Canonical Gospels, except Luke, record that Jesus is then taken by the soldiers to the Praetorium where, according to Matthew and Mark, the whole contingent of soldiers has been called together. They place a purple robe on him, put a crown of thorns on his head, and according to Matthew, put a rod in his hand. They mock him by hailing him as "King of the Jews", paying homage and hitting him on the head with the rod.

According to the Gospel of John, Pilate has Jesus brought out a second time, wearing the purple robe and the crown of thorns, in order to appeal his innocence before the crowd, saying Ecce homo, ("Behold the man"). But, John represents, the priests urge the crowd to demand Jesus's death. Pilate resigns himself to the decision, washing his hands (according to Matthew) before the people as a sign that Jesus's blood will not be upon him. According to the Gospel of Matthew they replied, "His blood be on us and on our children!"[19]

Mark and Matthew record that Jesus is returned his own clothes, prior to being led out for execution. According to the Gospel accounts he is forced, like other victims of crucifixion, to drag his own cross to Golgotha,[20] the location of the execution. The three Synoptic Gospels refer to a man called Simon of Cyrene who is made to carry the cross (Mark 15:21, Matthew 27:32, Luke 23:26), while in the Gospel of John (19:17) Jesus is made to carry his own cross. The Gospel of Mark gives the names of Simon's children, Alexander and Rufus. However, the Gospel of Luke refers to Simon carrying the cross after Jesus, in that it states: "they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus".[21] Luke adds that Jesus's female followers follow, mourning his fate, but that he responds by quoting Hosea 10:8.

 
Crucifixion by Albrecht Altdorfer (c. 1526)

The Synoptic Gospels state that on arrival at Golgotha, Jesus is offered wine laced with myrrh to lessen the pain, but he refuses it. Jesus is then crucified, according to Mark, at "the third hour" (9 a.m.) the morning after the Passover meal, but according to John he is handed over to be crucified at "the sixth hour" (noon) the day before the Passover meal, although many resolve this by saying that the Synoptics use Jewish time, and that John uses Roman time. Pilate has a plaque fixed to Jesus's cross inscribed, (according to John) in Hebrew, Greek and Latin – Iesus Nazarenus Rex Iudeorum,[22] meaning Jesus of Nazareth, King of the Jews. Mark has the plaque say simply, King of the Jews. The Gospels then state that the soldiers divide Jesus's clothes among themselves, except for one garment for which they cast lots. The Gospel of John claims that this fulfills a prophecy from Psalms 22:18. Some of the crowd who have been following taunt Jesus, saying "He trusts in God; let God deliver him now!", and suggest that Jesus might perform a miracle to release himself from the cross.

According to the Gospels, two thieves are also crucified, one on each side of him. According to Luke, one of the thieves reviles Jesus, while the other declares Jesus innocent and begs that he might be remembered when Jesus comes to his kingdom (see Penitent thief).

John records that Mary, his mother, and two other women stand by the cross as does a disciple, described as the one whom Jesus loved. Jesus commits his mother to this disciple's care. According to the synoptics, the sky becomes dark at midday and the darkness lasts for three hours, until the ninth hour when Jesus cries out Eloi, Eloi, lama sabachthani? ("My God, my God, why have you forsaken me?").[23] The centurion standing guard, who has seen how Jesus has died, declares Jesus innocent (Luke) or the "Son of God" (Matthew, Mark).

John says that, as was the custom, the soldiers come and break the legs of the thieves, so that they will die faster, but that on coming to Jesus they find him already dead. A soldier pierces his side with a spear.

According to the Gospel of Matthew, Judas, the betrayer, is filled with remorse and tries to return the money he was paid for betraying Jesus. When the high priests say that that is his affair, Judas throws the money into the temple, goes off, and hangs himself.[24] However, according to the Book of Acts 1:18, Judas was not remorseful, took the money and bought a field from it, whereupon he suddenly fell and died.

Narrative according to the Gospel of Peter

 
The Veil of Veronica, painting by Domenico Fetti (c. 1620).

Further claims concerning the Passion are made in some non-canonical early writings. Another passion narrative is found in the fragmentary Gospel of Peter, long known to scholars through references, and of which a fragment was discovered in Cairo in 1884.

The narrative begins with Pilate washing his hands, as in Matthew, but the Jews and Herod refuse this. Joseph of Arimathea, before Jesus has been crucified, asks for his body, and Herod says he is going to take it down to comply with the Jewish custom of not leaving a dead body hung on a tree overnight. Herod then turns Jesus over to the people who drag him, give him a purple robe, crown him with thorns, and beat and flog him.

There are also two criminals, crucified on either side of him and, as in Luke, one begs Jesus for forgiveness. The writer says Jesus is silent as they crucify him, "...as if in no pain."[25] Jesus is labeled the King of Israel on his cross and his clothes are divided and gambled over.

As in the canonical Gospels, darkness covers the land. Jesus is also given vinegar to drink. Peter has "My Power, My Power, why have you forsaken me?" as the last words of Jesus, rather than "My God, My God, why have you forsaken me?" as quoted in Mark. He is then "taken up", possibly a euphemism for death or maybe an allusion to heaven.[26] Peter then has a resurrection, similar to the other books.

Serapion of Antioch urged the exclusion of the Gospel of Peter from the Church because Docetists were using it to bolster their theological claims, which Serapion rejected.[27] Many modern scholars also reject this conclusion, as the statement about Jesus being silent "as if in no pain" seems to be based on Isaiah's description of the suffering servant, "as a sheep that before its shearers is silent, so he opened not his mouth." (Isaiah 53:7).[26]

The Trials of Jesus

The gospels provide differing accounts of the trial of Jesus. Mark describes two separate proceedings, one involving Jewish leaders and one in which the Roman prefect for Judea, Pontius Pilate, plays the key role. Both Matthew and John's accounts generally support Mark's two-trial version. Luke, alone among the gospels, adds yet a third proceeding: having Pilate send Jesus to Herod Antipas. The non-canonical Gospel of Peter describes a single trial scene involving Jewish, Roman, and Herodian officials.[28][29]

Biblical prophecies

Old Testament prophecy

Christians interpret at least three passages of the Old Testament as prophecies about Jesus’ Passion.

The first and most obvious is the one from Isaiah 52:13–53:12 (either 8th or 6th century BC). This prophetic oracle describes a sinless man who will atone for the sins of his people. By his voluntary suffering, he will save sinners from the just punishment of God. The death of Jesus is said to fulfill this prophecy. For example, "He had no form or comeliness that we should look at him, and no beauty that we should desire him. He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed" (53:2–5).[30]

The second prophecy of Christ's Passion is the ancient text which Jesus himself quoted, while he was dying on the cross. From the cross, Jesus cried with a loud voice, "Eli, Eli, lema sabachthani?" which means, "My God, my God, why hast Thou forsaken me?" These words of Jesus were a quotation of the ancient HE. King David, in Psalm 22, foretold the sufferings of the messiah. For example, "I am a worm and no man, the reproach of men and the outcast of the people. All who see me, laugh me to scorn, they draw apart their lips, and wag their heads: ‘He trusts in the Lord: let him free him, let him deliver him if he loves him.’ Stand not far from me, for I am troubled; be thou near at hand: for I have no helper. ...Yea, dogs are round about me; a company of evildoers encircle me; they have pierced my hands and feet – I can count all my bones – they stare and gloat over me; they divide my garments among them, and for my raiment they cast lots" (Psalm 22:7–19). The words "they have pierced my hands and feet" are disputed, however.[31]

The third main prophecy of the Passion is from the Book of the Wisdom of Solomon. Protestant Christians place it in the Apocrypha, Catholics and Eastern Orthodox among the deuterocanonical books. But it was written about 150 BC, and many have understood these verses (12–20 of chapter 2) as a direct prophecy of Jesus’ Passion. For example, "Let us lie in wait for the just, because he is not for our turn. ...He boasteth that he hath the knowledge of God, and calleth himself the son of God ... and glorieth that he hath God for his father. Let us see then if his words be true. ...For if he be the true son of God, he will defend him, and will deliver him from the hands of his enemies. Let us examine him by outrages and tortures. ...Let us condemn him to a most shameful death. ...These things they thought, and were deceived, for their own malice blinded them" (Wisdom 2:12–20).

In addition to the above, it deserves to be mentioned that at least three other, less elaborate messianic prophecies were fulfilled in Jesus’ crucifixion, namely, the following Old Testament passages:

"Many are the afflictions of the just man; but the Lord delivers him from all of them. He guards all his bones: not even one of them shall be broken" (Psalm 34:20).

"And they gave me gall for my food, and in my thirst they gave me vinegar to drink" (Psalm 69:21).

"And they shall look upon me whom they have pierced; and they shall mourn for him as one mourneth for an only son; and they shall grieve over him, as the manner is to grieve for the death of the firstborn" (Zechariah 12:10).[32]

New Testament prophecy

 
Fragment of the Pillar of the Flagellation, Hagios Georgios Patriarchal Church, Istanbul.

The Gospel explains how these old prophecies were fulfilled in Jesus’ crucifixion.

"So the soldiers came and broke the legs of the first, and of the other who had been crucified with Jesus; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. ...For these things took place that the scripture might be fulfilled, ‘Not a bone of him shall be broken.’ And again another scripture says, ‘They shall look on him whom they have pierced’" (John 19:32–37).

In the Gospel of Mark, Jesus is described as prophesying his own Passion and his Resurrection three times:

  • On the way to Caesarea Philippi, predicting that the Son of Man will be killed and rise within three days.
  • After the transfiguration of Jesus, again predicting that the Son of Man will be killed and rise within three days.
  • On the way to Jerusalem, predicting that the Son of Man will be delivered to the leading Pharisees and Sadducees, be condemned to death, delivered to the Gentiles, mocked, scourged, killed, and rise within three days.

Christians argue that these are cases of genuine and fulfilled prophecy and many scholars see Semitic features and tradition in Mark 9:31.[33]

 
Albrecht Dürer, The Scourging of Christ, circa 1511.

After the third prophecy, the Gospel of Mark states that the brothers James and John ask Jesus to be his left and right hand men, but Jesus asks if they can drink from the "cup" he must drink from. They say that they can do this. Jesus confirms this, but says that the places at his right and left hand are reserved for others. Many Christian see this as being a reference to the two criminals at Jesus's crucifixion, thus relating to the Passion. The "cup" is sometimes interpreted as the symbol of his death, in the light of Jesus's prayer at Gethsemane "Let this cup be taken from me!"[34]

Liturgical use

 
The Arma Christi on the back of an Austrian altarpiece of 1468.
Main article: Holy Week

Most Christian denominations will read one or more narratives of the Passion during Holy Week, especially on Good Friday. In the Roman Rite of the Catholic Church, a large cross depicting the crucified Christ is brought out into the church and each of the faithful come forward to venerate the cross. Rather than having the Gospel read solely by the priest, whole congregations participate in the reading of the Passion Gospel during the Palm Sunday Mass and the Good Friday service. These readings have the Priest read the part of Christ, a narrator read the narrative, other reader(s) reading the other speaking parts, and either the choir or the congregation reading the parts of crowds (i.e.: when the crowd shouts "Crucify Him! Crucify Him!").[35]

In the Byzantine Rite of the Eastern Orthodox and Greek-Catholic Churches, the Matins service for Good Friday is called Matins of the Twelve Passion Gospels, and is notable for the interspersal of twelve readings from the Gospel Book detailing chronologically the events of the Passion – from the Last Supper to the burial in the tomb – during the course of the service. The first of these twelve readings is the longest Gospel reading of the entire liturgical year. In addition, every Wednesday and Friday throughout the year is dedicated in part to the commemoration of the Passion.[36]

During Holy Week/Passion Week Congregations of the Moravian Church (Herrnhuter Bruedergemeine) read the entire story of Jesus's final week from a Harmony of the Gospels prepared for that purpose since 1777. Daily meetings are held, some times two or three times a day, to follow the events of the day. During the course of the reading, the Congregation sings hymn verses to respond to the events of the text.

Most liturgical churches hold some form of commemoration of the Crucifixion on the afternoon of Good Friday. Sometimes, this will take the form of a vigil from noon to 3:00 pm, the approximate time that Jesus hung on the cross. Sometimes there will be a reenactment of the Descent from the Cross; for instance, at Vespers in the Byzantine (Eastern Orthodox and Greek-Catholic) tradition.

 
El Greco's Jesus Carrying the Cross, 1580.

Devotions

Several non-liturgical devotions have been developed by Christian faithful to commemorate the Passion.

The Stations of the Cross

Main article: Stations of the Cross

The Stations of the Cross are a series of religious reflections describing or depicting Christ carrying the cross to his crucifixion. Most Catholic churches, as well as many Anglican, Lutheran, and Methodist parishes, contain Stations of the Cross, typically placed at intervals along the sidewalls of the nave; in most churches, they are small plaques with reliefs or paintings, although in others they may be simple crosses with a numeral in the center.[37][38] The tradition of moving around the Stations to commemorate the Passion of Christ began with Francis of Assisi and extended throughout the Catholic Church in the medieval period. It is most commonly done during Lent, especially on Good Friday, but it can be done on other days as well, especially Wednesdays and Fridays.

The Passion Offices

The Passion Offices were the special prayers said by various Catholic communities, particularly the Passionist fathers to commemorate the Passion of Christ.[39]

The Little Office of the Passion

Main article: Little Office of the Passion

Another devotion is the Little Office of the Passion created by Francis of Assisi (1181/82–1226). He ordered this office around the medieval association of five specific moments in Jesus's Passion with specific hours of the day. Having then attributed these to hours of the Divine Office, he arrived at this schema:[40]

  • Compline – 21:00 – Jesus's Arrest on the Mount of Olives
  • Matins – 00:00 – Jesus's Trial before the Jewish Sanhedrin
  • Prime – 06:00 – "an interlude celebrating Christ as the light of the new day"[40]
  • Terce – 09:00 – Jesus's Trial before Pontius Pilate
  • Sext – 12:00 – Jesus's Crucifixion
  • None – 15:00 – Jesus's Death
  • Vespers – 18:00 – "recalling and celebrating the entire daily cycle"[40]

Acts of reparation

The Catholic tradition includes specific prayers and devotions as "acts of reparation" for the sufferings and insults that Jesus endured during his Passion. These "acts of reparation to Jesus Christ" do not involve a petition for a living or deceased beneficiary, but aim to repair the sins against Jesus. Some such prayers are provided in the Raccolta Catholic prayer book (approved by a Decree of 1854, and published by the Holy See in 1898) which also includes prayers as Acts of Reparation to the Virgin Mary.[41][42][43][44]

In his encyclical Miserentissimus Redemptor on reparations, Pope Pius XI called acts of reparation to Jesus Christ a duty for Catholics and referred to them as "some sort of compensation to be rendered for the injury" with respect to the sufferings of Jesus.[45]

Pope John Paul II referred to acts of reparation as the "unceasing effort to stand beside the endless crosses on which the Son of God continues to be crucified".[46]

In the arts

Visual art

See also: Life of Christ in art
 
A set of the Stations of the Cross in painted enamel.

Each episode of the Passion, such as the Flagellation of Christ or Entombment of Christ, has been represented thousands of times and has developed its own iconographic tradition; the Crucifixion is much the most common and important of these subjects. The Passion is often covered by a cycle of depictions; Albrecht Dürer's print cycles were so popular that he produced three different versions. Andachtsbilder is a term for devotional subjects such as the Man of Sorrows or Pietà, that may not precisely represent a moment in the Passion but are derived from the Passion story. The Arma Christi, or "Instruments of the Passion" are the objects associated with Jesus's Passion, such as the cross, the Crown of Thorns and the Spear of Longinus. Each of the major Instruments has been supposedly recovered as relics which have been an object of veneration among many Christians, and have been depicted in art. Veronica's Veil is also often counted among the Instruments of the Passion; like the Shroud of Turin and Sudarium of Oviedo it is a cloth relic supposed to have touched Jesus.

In the Catholic Church, the Passion story is depicted in the Stations of the Cross (via crucis, also translated more literally as "Way of the Cross"). These 14 stations depict the Passion from the sentencing by Pilate to the sealing of the tomb, or with the addition of a 15th, the resurrection. Since the 16th-century representations of them in various media have decorated the naves of most Catholic churches. The Way of the Cross is a devotion practiced by many people on Fridays throughout the year, most importantly on Good Friday. This may be simply by going round the Stations in a church, or may involve large-scale re-enactments, as in Jerusalem. The Sacri Monti of Piedmont and Lombardy are similar schemes on a far larger scale than church Stations, with chapels containing large sculpted groups arranged in a hilly landscape; for pilgrims to tour the chapels typically takes several hours. They mostly date from the late 16th to the 17th century; most depict the Passion, others different subjects as well.[47]

Music

Main articles: Passion (music) and Tenebrae
 
Fresco depicting the trial and beating of Jesus (17th century, St. John the Baptist Church, Yaroslavl, Russia).

The main traditional types of church music sung during Holy Week are Passions, musical settings of the Gospel narratives, both a Catholic and Lutheran tradition, and settings of the readings and responses from the Catholic Tenebrae services, especially those of the Lamentations of Jeremiah the Prophet. The many settings of the Stabat Mater or musical settings of sayings of Jesus on the cross are also commonly performed.

The reading of the Passion section of one of the Gospels during Holy Week dates back to the 4th century. It began to be intoned (rather than just spoken) in the Middle Ages, at least as early as the 8th century. Ninth-century manuscripts have "litterae significativae" indicating interpretive chant, and later manuscripts begin to specify exact notes to be sung. By the 13th century, different singers were used for different characters in the narrative, a practice which became fairly universal by the 15th century, when polyphonic settings of the turba passages began to appear also. (Turba, while literally meaning "crowd", is used in this case to mean any passage in which more than one person speaks simultaneously.)

In the later 15th century a number of new styles began to emerge:

  • Responsorial Passions set all of Christ's words and the turba parts polyphonically.
  • Through-composed Passions were entirely polyphonic (also called motet Passions). Jacob Obrecht wrote the earliest extant example of this type.
  • Summa Passionis settings were a synopsis of all four Gospels, including the Seven Last Words (a text later set by Haydn and Théodore Dubois). These were discouraged for church use but circulated widely nonetheless.

In the 16th century, settings like these, and further developments, were created for the Catholic Church by Victoria, William Byrd, Jacobus Gallus, Francisco Guerrero, Orlando di Lasso, and Cypriano de Rore.

 
Russian Orthodox icon of the Passion with scenes of the martyrdom of the Twelve Apostles, symbolizing how all are called to enter into the Passion (Moscow Kremlin).

Martin Luther wrote, "The Passion of Christ should not be acted out in words and pretense, but in real life." Despite this, sung Passion performances were common in Lutheran churches right from the start, in both Latin and German, beginning as early as Laetare Sunday (three weeks before Easter) and continuing through Holy Week. Luther's friend and collaborator Johann Walther wrote responsorial Passions which were used as models by Lutheran composers for centuries, and "summa Passionis" versions continued to circulate, despite Luther's express disapproval.

Later 16th-century passions included choral "exordium" (introduction) and "conclusio" sections with additional texts. In the 17th century came the development of oratorio passions which led to Johann Sebastian Bach's Passions, accompanied by instruments, with interpolated texts (then called "madrigal" movements) such as sinfonias, other Scripture passages, Latin motets, chorale arias, and more. Such settings were created by Bartholomäus Gesius and Heinrich Schütz. Thomas Strutz wrote a Passion (1664) with arias for Jesus himself, pointing to the standard oratorio tradition of Schütz, Carissimi, and others, although these composers seem to have thought that putting words in Jesus’ mouth was beyond the pale. The practice of using recitative for the Evangelist (rather than plainsong) was a development of court composers in northern Germany and only crept into church compositions at the end of the 17th century. A famous musical reflection on the Passion is Part II of Messiah, an oratorio by George Frideric Handel, though the text here draws from Old Testament prophecies rather than from the gospels themselves.

The best known Protestant musical settings of the Passion are by Bach, who wrote several Passions, of which two have survived completely, one based on the Gospel of John (the St John Passion), the other on the Gospel of Matthew (the St Matthew Passion). His St Mark Passion was reconstructed in various ways. The Passion continued to be very popular in Protestant Germany in the 18th century, with Bach's second son Carl Philipp Emanuel composing over twenty settings. Gottfried August Homilius composed at least one cantata Passion and four oratorio Passions after all four Evangelists. Many of C. P. E. Bachs performances were in fact works by Homilius.

In the 19th century, with the exception of John Stainer's The Crucifixion (1887), Passion settings were less popular, but in the 20th century they have again come into fashion. Two notable settings are the St. Luke Passion (1965) by Polish composer Krzysztof Penderecki and the Passio (1982) by Estonian composer Arvo Pärt. Recent examples include The Passion According to St. Matthew (1997), by Mark Alburger, and The Passion According to the Four Evangelists, by Scott King. Andrew Lloyd Webber's Jesus Christ Superstar (book and lyrics by Tim Rice) and Stephen Schwartz's Godspell both contain elements of the traditional passion accounts.

Choral meditations on aspects of the suffering of Jesus on the cross include arrangements such as Buxtehude's Membra Jesu Nostri, a 1680 set of seven Passion cantatas, and the first such Lutheran treatment, incorporating lyrics excerpted from a medieval Latin poem and featuring Old Testament verses that prefigure the Messiah as suffering servant.

Drama and processions

 
Christian Easter passion procession in Stuttgart, Germany

Non-musical settings of the Passion story are generally called Passion plays; these have been very widely performed in traditionally Catholic countries, often in churches as liturgical dramas – for versions with musical settings, see the previous section. One famous cycle is performed at intervals at Oberammergau Germany, another in Sordevolo one of the most important in Italy, and another in the Brazilian state of Pernambuco uses what is considered the largest open-air theater in the world. The Passion figures among the scenes in the English mystery plays in more than one cycle of dramatic vignettes. In the Chester Mystery Plays' portrayal of Christ's Passion, specifically his humiliation before his sentence to crucifixion, the accounts of the Gospels concerning the physical violence visited on Jesus during his trial before the Sanhedrin, and the humiliating crowning of thorns visited upon him in Pilate's palace (or by Herod's soldiers, according to Luke), is further confused by showing both actions as being carried out by jeering Jews.[48]

Processions on Palm Sunday commonly re-enact to some degree the entry of Jesus to Jerusalem, traditional ones often using special wooden donkeys on wheels. Holy Week in Spain retains more traditional public processions than other countries, with the most famous, in Seville, featuring floats with carved tableaux showing scenes from the story.

In Latin America

During the Passion week many towns in Mexico have a representation of the passion.

In Spain

During the Passion week many cities and towns in Spain have a representation of the Passion.

Many Passion poems and prose text circulated in the fifteenth-century Castile, among which there were the first modern translations of earlier Latin Passion texts and Vitae Christi, and also a popular Monotessaron or Pasión de l'eterno principe Jesucristo attributed to a pseudo-Gerson. It was most likely written by Thomas à Kempis, whose Imitation of Christ mentions the Passion a few times, uniquely when talking about the Eucharist.[49]

Film

There have also been a number of films telling the passion story, with a prominent example being Mel Gibson's 2004 The Passion of the Christ.

Other traditions

  • The sons of Simon of Cyrene are named as if they might have been early Christian figures known to Mark's intended audience (Brown et al. 628). Paul also lists a Rufus in Romans 16:13.
  • Most garments of the region were made of woven strips of material that were about eight inches wide and included decorative braids from two to four inches (102 mm) wide. The garments could be disassembled and the strips of cloth were frequently recycled. A single garment might hold sections of many different dates. However, in Damascus and Bethlehem cloth was woven on wider looms, some Damascene being 40 inches (1,000 mm) wide. Traditional Bethlehem cloth is striped like pajama material.[50] It would thus appear that Jesus's "seamless robe" was made of cloth from either Bethlehem or Damascus.
  • A tradition linked to icons of Jesus holds that Veronica was a pious woman of Jerusalem who then gave her kerchief to him to wipe his forehead. When he handed it back to her, the image of his face was miraculously impressed upon it.

Passion of Jesus in botany

 
Passiflora

The tropical plant passiflora, introduced to Europe in the 16th century, got its name from the Jesuit F B Ferrari, who saw in its flower an emblem containing the instruments of the Passion of Christ. The 3 stigmas represent three nails, a circle of radial filaments - a bloody crown of thorns, a stalk fruit grower - the Holy Grail, five anthers - five wounds of the Savior, a three-bladed leaf - holy Lance, the tendrils represent the whips used in the flagellation of Christ, attachments (antennae) - lashes, white - the Savior's innocence, etc.[51][52]

See also

References

Citations

  1. ^ Cassell's Latin Dictionary, Marchant, J. R. V., & Charles, Joseph F., (Eds.), Revised Edition, 1928, p.396
  2. ^ "BBC - The Passion - Articles - Judas". www.bbc.co.uk. from the original on 2023. Retrieved 2023-04-07.
  3. ^ Sheingorn, Pamela (1 January 1995). The Book of Sainte Foy. University of Pennsylvania Press. p. 3. ISBN 0812215125.
  4. ^ a b Puskas, Charles B.; Robbins, C. Michael (2011). An Introduction to the New Testament, Second Edition. Wipf and Stock Publishers. pp. 122, 129. ISBN 9781621893318. from the original on 7 April 2023. Retrieved 26 October 2019.
  5. ^ Benedict XVI, Pope (2011). "Chapter 8: Crucifixion and Burial of Jesus". Jesus of Nazareth: Holy Week: From the Entrance Into Jerusalem To The Resurrection. San Francisco: Ignatius Press. ISBN 9781681492766. from the original on 7 April 2023. Retrieved 26 October 2019.
  6. ^ Matson, David Lertis; Richardson, K.C. (2014). One in Christ Jesus: Essays on Early Christianity and "All That Jazz," in Honor of S. Scott Bartchy. Wipf and Stock Publisher. p. 114. ISBN 9781625641748. from the original on 7 April 2023. Retrieved 26 October 2019.
  7. ^ Aland, Kurt; Aland, Barbara (1995). The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism. Erroll F. Rhodes (trans.). Grand Rapids: William B. Eerdmans Publishing Company. p. 310. ISBN 978-0-8028-4098-1.
  8. ^ Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration (Oxford University Press: 2005), p. 286.
  9. ^ Bart D. Ehrman, The Orthodox Corruption of Scripture (Oxford University Press: 1993), pp. 187–194
  10. ^ John 18:3
  11. ^ Luke 22:52
  12. ^ Matthew 26:48
  13. ^ Mark 14:43
  14. ^ Luke 22:63
  15. ^ John 18:22
  16. ^ Matthew 26:67
  17. ^ Luke 23:8–12
  18. ^ Bar-abbas means son of Abbas, the Lord. Some manuscripts of Matthew say "Jesus Barabbas", suggesting that an early version of the story contrasted the fate of two men both named Jesus
  19. ^ Matthew 27:25
  20. ^ The meaning of Golgotha is "place of a skull."
  21. ^ "Bible gateway Luke 23:26". Biblegateway.com. from the original on 2023-04-07. Retrieved 2012-06-05.
  22. ^ The original Greek of the Gospels reads Ἰησοῦς ὁ Ναζωραῖος ὁ Bασιλεὺς τῶν Ἰουδαίων, "Jesus the Nazarene, King of the Jews".
  23. ^ Mark reports Jesus says Eloi, Eloi, lama sabachthani? in Aramaic; Matthew reports Eli, Eli....
  24. ^ Matthew 27
  25. ^ Miller 1994, p. 403. This is the passage that was condemned as possibly leading to Docetism.
  26. ^ a b Miller 1994, p. 403
  27. ^ Brown, p. 11[full citation needed]
  28. ^ Easton, Burton Scott (1917). Husband, Richard Wellington (ed.). "The Trial of Jesus". The American Journal of Theology. 21 (3): 462–464. doi:10.1086/479863. ISSN 1550-3283. JSTOR 3155531. from the original on 2022-10-24. Retrieved 2022-10-24.
  29. ^ "How did Jesus' final days unfold? Scholars are still debating". History. 2022-04-12. from the original on 2022-10-24. Retrieved 2022-10-24.
  30. ^ "The Prophecy of Isaias | EWTN". EWTN Global Catholic Television Network. from the original on 2022-10-24. Retrieved 2022-10-24.
  31. ^ Buckler, F. W. (1938). ""Eli, Eli, Lama Sabachthani?"". The American Journal of Semitic Languages and Literatures. 55 (4): 378–391. doi:10.1086/amerjsemilanglit.55.4.3088119. ISSN 1062-0516. JSTOR 3088119. S2CID 170741787. from the original on 2022-10-24. Retrieved 2022-10-24.
  32. ^ "Wisdom of Solomon | EWTN". EWTN Global Catholic Television Network. from the original on 2022-10-24. Retrieved 2022-10-24.
  33. ^ Brown, p. 140[full citation needed]
  34. ^ "Messianic Prophecies Lectures | EWTN". EWTN Global Catholic Television Network. from the original on 2022-10-24. Retrieved 2022-10-24.
  35. ^ Today's Missal: Holy Week – Pentecost, March 14 – May 17, 2008, Oregon Catholic Press
  36. ^ Sokolof, Archpriest D. (1962). "A Manual of the Orthodox Church's Divine Services". 3rd printing (re-edited). Jordanville, N.Y.: Holy Trinity Monastery (published 2001): 35. {{cite journal}}: Cite journal requires |journal= (help)
  37. ^ Chryssides, George D.; Wilkins, Margaret Z. (11 September 2014). Christians in the Twenty-First Century. Taylor & Francis. p. 51. ISBN 9781317545576. Most churches in the Roman Catholic, High Anglican and Lutheran traditions have the stations of the cross displayed pictorially or in bas-relief form around their interior walls, and thus the stations can be used locally for devotion, without the necessity of visiting a place of pilgrimage.
  38. ^ . St. Michael's Episcopal Church. 2012. Archived from the original on 17 February 2015. Retrieved 3 March 2015. Eventually fixed at fourteen, the Stations soon became a familiar feature in Catholic; Lutheran, Anglican, and Methodist churches. The object of the Stations is to help the faithful to make a spiritual pilgrimage of prayer, by meditating upon the chief scenes of Christ's sufferings and death, and is often performed in a spirit of reparation for the sufferings and insults that Jesus endured during His Passion.
  39. ^ Herbermann, Charles, ed. (1913). "Passion Offices" . Catholic Encyclopedia. New York: Robert Appleton Company.
  40. ^ a b c Hugo 2011
  41. ^ Slater, T. (1911). "Reparation". The Catholic Encyclopedia. New York: Robert Appleton Company. from the original on August 29, 2019. Retrieved July 28, 2019 – via New Advent.
  42. ^ Delany, F. X. (1911). "Raccolta". The Catholic Encyclopedia. New York: Robert Appleton Company. from the original on June 7, 2019. Retrieved July 28, 2019 – via New Advent.
  43. ^ Joseph P. Christopher et al., 2003 The Raccolta St Athanasius Press ISBN 978-0-9706526-6-9
  44. ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 087973910X
  45. ^ Miserentissimus Redemptor Encyclical of Pope Pius XI [1] 2014-08-12 at the Wayback Machine
  46. ^ "Letter Of The Holy Father John Paul Ii To Cardinal Fiorenzo Angelini For The 50th Anniversary Of The Benedictine Sisters Of Reparation Of The Holy Face". Libreria Editrice Vaticana. 27 September 2000. from the original on 6 March 2021. Retrieved 15 January 2021.
  47. ^ "The Passion as Christian Artwork | EWTN". EWTN Global Catholic Television Network. from the original on 2022-10-24. Retrieved 2022-10-24.
  48. ^ . From Stage to Page. 2007. Archived from the original on 2012-03-14. Retrieved 2010-03-28.
  49. ^ Laura Delbrugge (3 February 2011). A scholarly edition of Andrés de Li's Thesoro de la passion (1494). Medieval and early modern Iberian world. Vol. 41. Boston: Brill. pp. 46–47. ISBN 9789004201200. OCLC 884810931. Archived from the original on 28 July 2019. Retrieved 28 July 2019.
  50. ^ Powerhouse Museum, Sydney, exhibition notes
  51. ^ Чуб В., Лезина К. (2000). Комнатные растения. М.: ЭКСМО-Пресс. p. 275.
  52. ^ Roger L. Hammer (6 January 2015). Everglades Wildflowers: A Field Guide to Wildflowers of the Historic Everglades, including Big Cypress, Corkscrew, and Fakahatchee Swamps. Falcon Guides. pp. 206–. ISBN 978-1-4930-1459-0.

Sources

  • Brown, Raymond E. (1997). An Introduction to the New Testament. Doubleday. ISBN 0-385-24767-2.
  • Brown, Raymond E.; Fitzmyer, Joseph A.; Murphy, Roland E., eds. (1990). The New Jerome Biblical Commentary. Prentice Hall. ISBN 0-13-614934-0.
  • Hugo, William R. (2011). Studying the Life of Saint Francis of Assisi: A Beginner's Workbook. New City Press. ISBN 978-1-56-548397-2.
  • Kilgallen, John J. (1989). A Brief Commentary on the Gospel of Mark. Paulist Press. ISBN 0-8091-3059-9.
  • Miller, Robert J., ed. (1994). The Complete Gospels. Polebridge Press. ISBN 0-06-065587-9.

External links

 
Wikimedia Commons has media related to Passion of Jesus Christ.
  • Gospel parallels citing verses for each Passion incident
  • "Passion" at Biblical Art
  • "Chanting of the Passion Narrative according to Saint John"

April 29, 2023
passion, jesus, this, article, needs, additional, citations, verification, please, help, improve, this, article, adding, citations, reliable, sources, unsourced, material, challenged, removed, find, sources, news, newspapers, books, scholar, jstor, october, 20. This article needs additional citations for verification Please help improve this article by adding citations to reliable sources Unsourced material may be challenged and removed Find sources Passion of Jesus news newspapers books scholar JSTOR October 2019 Learn how and when to remove this template message The Passion from latin patior to suffer bear endure 1 is the short final period before the death of Jesus Christ described in the four canonical gospels It is commemorated in Christianity every year during Holy Week 2 Christ Crowned with Thorns by Matthias Stom c 1633 1639 shows Jesus in his Passion as the Lord of Patience with the crown of thorns and scepter reed being mocked by Roman soldiers The Passion may include among other events Jesus s triumphal entry into Jerusalem his cleansing of the Temple his anointing the Last Supper his agony his arrest his trials before the Sanhedrin and before Pilate his crucifixion and death and his burial Those parts of the four canonical Gospels that describe these events are known as the Passion narratives In some Christian communities commemoration of the Passion also includes remembrance of the sorrow of Mary the mother of Jesus on the Friday of Sorrows The word passion has taken on a more general application and now may also apply to accounts of the suffering and death of Christian martyrs sometimes using the Latin form passio 3 Contents 1 Narratives according to the four canonical Gospels 1 1 Basic storyline 1 2 Differences between the canonical Gospels 2 Narrative according to the Gospel of Peter 3 The Trials of Jesus 4 Biblical prophecies 4 1 Old Testament prophecy 4 2 New Testament prophecy 5 Liturgical use 6 Devotions 6 1 The Stations of the Cross 6 2 The Passion Offices 6 3 The Little Office of the Passion 6 4 Acts of reparation 7 In the arts 7 1 Visual art 7 2 Music 7 3 Drama and processions 7 3 1 In Latin America 7 3 2 In Spain 7 4 Film 8 Other traditions 9 Passion of Jesus in botany 10 See also 11 References 11 1 Citations 11 2 Sources 12 External linksNarratives according to the four canonical Gospels EditAccounts of the Passion are found in the four canonical gospels Matthew Mark Luke and John Three of these Matthew Mark and Luke known as the Synoptic Gospels give similar accounts The Gospel of John account varies significantly 4 Scholars do not agree on which events surrounding the death of Jesus should be considered part of the Passion narrative and which ones merely precede and succeed the actual Passion narrative itself For example Puskas and Robbins 2011 commence the Passion after Jesus s arrest and before his resurrection thus only including the trials crucifixion and death of Jesus 4 In Pope Benedict XVI s Jesus of Nazareth Holy Week 2011 the term Passion completely coincides with the crucifixion and death of Jesus it does not include earlier events and specifically excludes the burial and resurrection 5 Others such as Matson and Richardson 2014 take a broader approach and consider the triumphal entry the last supper the trial before Pilate the crucifixion the burial and the resurrection collectively as constituting the so called Passion Week 6 Basic storyline EditTaking an inclusive approach the Passion may include 16th century sculpture of suffering Christ cs Cheb Czechia Triumphal entry into Jerusalem some people welcome Jesus when he enters Jerusalem The Cleansing of the Temple Jesus expels livestock merchants and money changers from the Temple of Jerusalem The Anointing of Jesus by a woman during a meal a few days before Passover Jesus says that for this she will always be remembered The Last Supper shared by Jesus and his disciples in Jerusalem Jesus gives final instructions predicts his betrayal and tells them all to remember him Jesus predicts the Denial of Peter on the path to Gethsemane after the meal Jesus tells the disciples they will all fall away that night After Peter protests he will not Jesus says Peter will deny him three times before the cock crows The Agony in the Garden later that night at Gethsemane Jesus prays while the disciples rest Luke 22 43 44 adds that Jesus was terrified and sweating blood however the oldest manuscripts of the Gospel of Luke do not contain these two verses the other three canonical gospels don t mention this event either and various manuscripts contain these verses elsewhere even in the Gospel of Matthew suggesting repeated attempts at insertion thus most modern scholars consider this tradition a later Christian interpolation probably to counter docetism 7 8 9 The Arrest of Jesus then Judas Iscariot leads in either a detachment of soldiers and some officials from the chief priests and Pharisees 10 accompanied according to Luke s Gospel by the chief priests and elders 11 or a large crowd armed with swords and clubs sent from the chief priests and elders of the people 12 13 which arrests Jesus all his disciples run away During the arrest in Gethsemane someone Peter according to John takes a sword and cuts off the ear of the high priest s servant Malchus The Sanhedrin trial of Jesus at the high priest s palace later that night The arresting party brings Jesus to the Sanhedrin Jewish supreme court according to Luke s Gospel Jesus is beaten by his Jewish guards prior to his examination 14 the court examines him in the course of which according to John s Gospel Jesus is struck in the face by one of the Jewish officials 15 the court determine he deserves to die According to Matthew s Gospel the court then spat in his face and struck him with their fists 16 They then send him to Pontius Pilate According to the synoptic gospels the high priest who examines Jesus is Caiaphas in John Jesus is also interrogated by Annas Caiaphas father in law The Denial of Peter in the courtyard outside the high priest s palace the same time Peter has followed Jesus and joined the mob awaiting Jesus fate they suspect he is a sympathizer so Peter repeatedly denies he knows Jesus Suddenly the cock crows and Peter remembers what Jesus had said Pilate s trial of Jesus early morning Pontius Pilate the Roman governor of Judea questions Jesus but cannot find any fault with him according to some gospels Pilate explicitly declares Jesus s innocence however the Jewish leaders and the crowd demand Jesus death Pilate gives them the choice of saving Barabbas a criminal or saving Jesus In response to the screaming mob Pilate sends Jesus out to be crucified The Way of the Cross Jesus and two other convicts are forced to walk to their place of execution According to the Synoptics Simon of Cyrene is forced to carry Jesus s cross while John writes that Jesus carried his cross himself The Crucifixion of Jesus Jesus and the two other convicts are nailed to crosses at Golgotha a hill outside Jerusalem later morning through mid afternoon Various sayings of Jesus on the cross are recorded in the gospels before he dies The Burial of Jesus the body of Jesus is taken down from the cross and put in a tomb by Joseph of Arimathea and Nicodemus according to John The Resurrection of Jesus Jesus rises from the dead leaving behind an empty tomb and reportedly appearing to several of his followers Differences between the canonical Gospels Edit The Gospel of Luke states that Pilate sends Jesus to be judged by Herod Antipas because as a Galilean he is under his jurisdiction Herod is excited at first to see Jesus and hopes Jesus will perform a miracle for him he asks Jesus several questions but Jesus does not answer Herod then mocks him and sends him back to Pilate after giving him an elegant robe to wear 17 All the Gospels relate that a man named Barabbas 18 was released by Pilate instead of Jesus Matthew Mark and John have Pilate offer a choice between Jesus and Barabbas to the crowd Luke lists no choice offered by Pilate but represents the crowd demanding his release Icon of the Passion detail showing left the Flagellation and right Ascent to Golgotha fresco by Theophanes the Cretan Stavronikita Monastery Mount Athos In all the Gospels Pilate asks Jesus if he is King of the Jews and Jesus replies So you say Once condemned by Pilate he was flogged before execution The Canonical Gospels except Luke record that Jesus is then taken by the soldiers to the Praetorium where according to Matthew and Mark the whole contingent of soldiers has been called together They place a purple robe on him put a crown of thorns on his head and according to Matthew put a rod in his hand They mock him by hailing him as King of the Jews paying homage and hitting him on the head with the rod According to the Gospel of John Pilate has Jesus brought out a second time wearing the purple robe and the crown of thorns in order to appeal his innocence before the crowd saying Ecce homo Behold the man But John represents the priests urge the crowd to demand Jesus s death Pilate resigns himself to the decision washing his hands according to Matthew before the people as a sign that Jesus s blood will not be upon him According to the Gospel of Matthew they replied His blood be on us and on our children 19 Mark and Matthew record that Jesus is returned his own clothes prior to being led out for execution According to the Gospel accounts he is forced like other victims of crucifixion to drag his own cross to Golgotha 20 the location of the execution The three Synoptic Gospels refer to a man called Simon of Cyrene who is made to carry the cross Mark 15 21 Matthew 27 32 Luke 23 26 while in the Gospel of John 19 17 Jesus is made to carry his own cross The Gospel of Mark gives the names of Simon s children Alexander and Rufus However the Gospel of Luke refers to Simon carrying the cross after Jesus in that it states they laid hold upon one Simon a Cyrenian coming out of the country and on him they laid the cross that he might bear it after Jesus 21 Luke adds that Jesus s female followers follow mourning his fate but that he responds by quoting Hosea 10 8 Crucifixion by Albrecht Altdorfer c 1526 The Synoptic Gospels state that on arrival at Golgotha Jesus is offered wine laced with myrrh to lessen the pain but he refuses it Jesus is then crucified according to Mark at the third hour 9 a m the morning after the Passover meal but according to John he is handed over to be crucified at the sixth hour noon the day before the Passover meal although many resolve this by saying that the Synoptics use Jewish time and that John uses Roman time Pilate has a plaque fixed to Jesus s cross inscribed according to John in Hebrew Greek and Latin Iesus Nazarenus Rex Iudeorum 22 meaning Jesus of Nazareth King of the Jews Mark has the plaque say simply King of the Jews The Gospels then state that the soldiers divide Jesus s clothes among themselves except for one garment for which they cast lots The Gospel of John claims that this fulfills a prophecy from Psalms 22 18 Some of the crowd who have been following taunt Jesus saying He trusts in God let God deliver him now and suggest that Jesus might perform a miracle to release himself from the cross According to the Gospels two thieves are also crucified one on each side of him According to Luke one of the thieves reviles Jesus while the other declares Jesus innocent and begs that he might be remembered when Jesus comes to his kingdom see Penitent thief John records that Mary his mother and two other women stand by the cross as does a disciple described as the one whom Jesus loved Jesus commits his mother to this disciple s care According to the synoptics the sky becomes dark at midday and the darkness lasts for three hours until the ninth hour when Jesus cries out Eloi Eloi lama sabachthani My God my God why have you forsaken me 23 The centurion standing guard who has seen how Jesus has died declares Jesus innocent Luke or the Son of God Matthew Mark John says that as was the custom the soldiers come and break the legs of the thieves so that they will die faster but that on coming to Jesus they find him already dead A soldier pierces his side with a spear According to the Gospel of Matthew Judas the betrayer is filled with remorse and tries to return the money he was paid for betraying Jesus When the high priests say that that is his affair Judas throws the money into the temple goes off and hangs himself 24 However according to the Book of Acts 1 18 Judas was not remorseful took the money and bought a field from it whereupon he suddenly fell and died Narrative according to the Gospel of Peter Edit The Veil of Veronica painting by Domenico Fetti c 1620 Further claims concerning the Passion are made in some non canonical early writings Another passion narrative is found in the fragmentary Gospel of Peter long known to scholars through references and of which a fragment was discovered in Cairo in 1884 The narrative begins with Pilate washing his hands as in Matthew but the Jews and Herod refuse this Joseph of Arimathea before Jesus has been crucified asks for his body and Herod says he is going to take it down to comply with the Jewish custom of not leaving a dead body hung on a tree overnight Herod then turns Jesus over to the people who drag him give him a purple robe crown him with thorns and beat and flog him There are also two criminals crucified on either side of him and as in Luke one begs Jesus for forgiveness The writer says Jesus is silent as they crucify him as if in no pain 25 Jesus is labeled the King of Israel on his cross and his clothes are divided and gambled over As in the canonical Gospels darkness covers the land Jesus is also given vinegar to drink Peter has My Power My Power why have you forsaken me as the last words of Jesus rather than My God My God why have you forsaken me as quoted in Mark He is then taken up possibly a euphemism for death or maybe an allusion to heaven 26 Peter then has a resurrection similar to the other books Serapion of Antioch urged the exclusion of the Gospel of Peter from the Church because Docetists were using it to bolster their theological claims which Serapion rejected 27 Many modern scholars also reject this conclusion as the statement about Jesus being silent as if in no pain seems to be based on Isaiah s description of the suffering servant as a sheep that before its shearers is silent so he opened not his mouth Isaiah 53 7 26 The Trials of Jesus EditThis section does not cite any sources Please help improve this section by adding citations to reliable sources Unsourced material may be challenged and removed October 2019 Learn how and when to remove this template message The gospels provide differing accounts of the trial of Jesus Mark describes two separate proceedings one involving Jewish leaders and one in which the Roman prefect for Judea Pontius Pilate plays the key role Both Matthew and John s accounts generally support Mark s two trial version Luke alone among the gospels adds yet a third proceeding having Pilate send Jesus to Herod Antipas The non canonical Gospel of Peter describes a single trial scene involving Jewish Roman and Herodian officials 28 29 Biblical prophecies EditThis section needs additional citations for verification Please help improve this article by adding citations to reliable sources in this section Unsourced material may be challenged and removed October 2019 Learn how and when to remove this template message Old Testament prophecy Edit Christ as Man of Sorrows by Pietro Lorenzetti c 1330 Lindenau Museum Altenburg Christians interpret at least three passages of the Old Testament as prophecies about Jesus Passion The first and most obvious is the one from Isaiah 52 13 53 12 either 8th or 6th century BC This prophetic oracle describes a sinless man who will atone for the sins of his people By his voluntary suffering he will save sinners from the just punishment of God The death of Jesus is said to fulfill this prophecy For example He had no form or comeliness that we should look at him and no beauty that we should desire him He was despised and rejected by men a man of sorrows and acquainted with grief and as one from whom men hide their faces he was despised and we esteemed him not Surely he has borne our griefs and carried our sorrows yet we esteemed him stricken smitten by God and afflicted But he was wounded for our transgressions he was bruised for our iniquities upon him was the chastisement that made us whole and with his stripes we are healed 53 2 5 30 The second prophecy of Christ s Passion is the ancient text which Jesus himself quoted while he was dying on the cross From the cross Jesus cried with a loud voice Eli Eli lema sabachthani which means My God my God why hast Thou forsaken me These words of Jesus were a quotation of the ancient HE King David in Psalm 22 foretold the sufferings of the messiah For example I am a worm and no man the reproach of men and the outcast of the people All who see me laugh me to scorn they draw apart their lips and wag their heads He trusts in the Lord let him free him let him deliver him if he loves him Stand not far from me for I am troubled be thou near at hand for I have no helper Yea dogs are round about me a company of evildoers encircle me they have pierced my hands and feet I can count all my bones they stare and gloat over me they divide my garments among them and for my raiment they cast lots Psalm 22 7 19 The words they have pierced my hands and feet are disputed however 31 The third main prophecy of the Passion is from the Book of the Wisdom of Solomon Protestant Christians place it in the Apocrypha Catholics and Eastern Orthodox among the deuterocanonical books But it was written about 150 BC and many have understood these verses 12 20 of chapter 2 as a direct prophecy of Jesus Passion For example Let us lie in wait for the just because he is not for our turn He boasteth that he hath the knowledge of God and calleth himself the son of God and glorieth that he hath God for his father Let us see then if his words be true For if he be the true son of God he will defend him and will deliver him from the hands of his enemies Let us examine him by outrages and tortures Let us condemn him to a most shameful death These things they thought and were deceived for their own malice blinded them Wisdom 2 12 20 In addition to the above it deserves to be mentioned that at least three other less elaborate messianic prophecies were fulfilled in Jesus crucifixion namely the following Old Testament passages Many are the afflictions of the just man but the Lord delivers him from all of them He guards all his bones not even one of them shall be broken Psalm 34 20 And they gave me gall for my food and in my thirst they gave me vinegar to drink Psalm 69 21 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for an only son and they shall grieve over him as the manner is to grieve for the death of the firstborn Zechariah 12 10 32 New Testament prophecy Edit Fragment of the Pillar of the Flagellation Hagios Georgios Patriarchal Church Istanbul The Gospel explains how these old prophecies were fulfilled in Jesus crucifixion So the soldiers came and broke the legs of the first and of the other who had been crucified with Jesus but when they came to Jesus and saw that he was already dead they did not break his legs But one of the soldiers pierced his side with a spear and at once there came out blood and water For these things took place that the scripture might be fulfilled Not a bone of him shall be broken And again another scripture says They shall look on him whom they have pierced John 19 32 37 In the Gospel of Mark Jesus is described as prophesying his own Passion and his Resurrection three times On the way to Caesarea Philippi predicting that the Son of Man will be killed and rise within three days After the transfiguration of Jesus again predicting that the Son of Man will be killed and rise within three days On the way to Jerusalem predicting that the Son of Man will be delivered to the leading Pharisees and Sadducees be condemned to death delivered to the Gentiles mocked scourged killed and rise within three days Christians argue that these are cases of genuine and fulfilled prophecy and many scholars see Semitic features and tradition in Mark 9 31 33 Albrecht Durer The Scourging of Christ circa 1511 After the third prophecy the Gospel of Mark states that the brothers James and John ask Jesus to be his left and right hand men but Jesus asks if they can drink from the cup he must drink from They say that they can do this Jesus confirms this but says that the places at his right and left hand are reserved for others Many Christian see this as being a reference to the two criminals at Jesus s crucifixion thus relating to the Passion The cup is sometimes interpreted as the symbol of his death in the light of Jesus s prayer at Gethsemane Let this cup be taken from me 34 Liturgical use Edit The Arma Christi on the back of an Austrian altarpiece of 1468 Main article Holy Week Most Christian denominations will read one or more narratives of the Passion during Holy Week especially on Good Friday In the Roman Rite of the Catholic Church a large cross depicting the crucified Christ is brought out into the church and each of the faithful come forward to venerate the cross Rather than having the Gospel read solely by the priest whole congregations participate in the reading of the Passion Gospel during the Palm Sunday Mass and the Good Friday service These readings have the Priest read the part of Christ a narrator read the narrative other reader s reading the other speaking parts and either the choir or the congregation reading the parts of crowds i e when the crowd shouts Crucify Him Crucify Him 35 In the Byzantine Rite of the Eastern Orthodox and Greek Catholic Churches the Matins service for Good Friday is called Matins of the Twelve Passion Gospels and is notable for the interspersal of twelve readings from the Gospel Book detailing chronologically the events of the Passion from the Last Supper to the burial in the tomb during the course of the service The first of these twelve readings is the longest Gospel reading of the entire liturgical year In addition every Wednesday and Friday throughout the year is dedicated in part to the commemoration of the Passion 36 During Holy Week Passion Week Congregations of the Moravian Church Herrnhuter Bruedergemeine read the entire story of Jesus s final week from a Harmony of the Gospels prepared for that purpose since 1777 Daily meetings are held some times two or three times a day to follow the events of the day During the course of the reading the Congregation sings hymn verses to respond to the events of the text Most liturgical churches hold some form of commemoration of the Crucifixion on the afternoon of Good Friday Sometimes this will take the form of a vigil from noon to 3 00 pm the approximate time that Jesus hung on the cross Sometimes there will be a reenactment of the Descent from the Cross for instance at Vespers in the Byzantine Eastern Orthodox and Greek Catholic tradition El Greco s Jesus Carrying the Cross 1580 Devotions EditSeveral non liturgical devotions have been developed by Christian faithful to commemorate the Passion The Stations of the Cross Edit Main article Stations of the Cross The Stations of the Cross are a series of religious reflections describing or depicting Christ carrying the cross to his crucifixion Most Catholic churches as well as many Anglican Lutheran and Methodist parishes contain Stations of the Cross typically placed at intervals along the sidewalls of the nave in most churches they are small plaques with reliefs or paintings although in others they may be simple crosses with a numeral in the center 37 38 The tradition of moving around the Stations to commemorate the Passion of Christ began with Francis of Assisi and extended throughout the Catholic Church in the medieval period It is most commonly done during Lent especially on Good Friday but it can be done on other days as well especially Wednesdays and Fridays The Passion Offices Edit The Passion Offices were the special prayers said by various Catholic communities particularly the Passionist fathers to commemorate the Passion of Christ 39 The Little Office of the Passion Edit Main article Little Office of the Passion Another devotion is the Little Office of the Passion created by Francis of Assisi 1181 82 1226 He ordered this office around the medieval association of five specific moments in Jesus s Passion with specific hours of the day Having then attributed these to hours of the Divine Office he arrived at this schema 40 Compline 21 00 Jesus s Arrest on the Mount of Olives Matins 00 00 Jesus s Trial before the Jewish Sanhedrin Prime 06 00 an interlude celebrating Christ as the light of the new day 40 Terce 09 00 Jesus s Trial before Pontius Pilate Sext 12 00 Jesus s Crucifixion None 15 00 Jesus s Death Vespers 18 00 recalling and celebrating the entire daily cycle 40 Acts of reparation Edit The Catholic tradition includes specific prayers and devotions as acts of reparation for the sufferings and insults that Jesus endured during his Passion These acts of reparation to Jesus Christ do not involve a petition for a living or deceased beneficiary but aim to repair the sins against Jesus Some such prayers are provided in the Raccolta Catholic prayer book approved by a Decree of 1854 and published by the Holy See in 1898 which also includes prayers as Acts of Reparation to the Virgin Mary 41 42 43 44 In his encyclical Miserentissimus Redemptor on reparations Pope Pius XI called acts of reparation to Jesus Christ a duty for Catholics and referred to them as some sort of compensation to be rendered for the injury with respect to the sufferings of Jesus 45 Pope John Paul II referred to acts of reparation as the unceasing effort to stand beside the endless crosses on which the Son of God continues to be crucified 46 In the arts EditVisual art Edit This section does not cite any sources Please help improve this section by adding citations to reliable sources Unsourced material may be challenged and removed October 2019 Learn how and when to remove this template message See also Life of Christ in art A set of the Stations of the Cross in painted enamel Each episode of the Passion such as the Flagellation of Christ or Entombment of Christ has been represented thousands of times and has developed its own iconographic tradition the Crucifixion is much the most common and important of these subjects The Passion is often covered by a cycle of depictions Albrecht Durer s print cycles were so popular that he produced three different versions Andachtsbilder is a term for devotional subjects such as the Man of Sorrows or Pieta that may not precisely represent a moment in the Passion but are derived from the Passion story The Arma Christi or Instruments of the Passion are the objects associated with Jesus s Passion such as the cross the Crown of Thorns and the Spear of Longinus Each of the major Instruments has been supposedly recovered as relics which have been an object of veneration among many Christians and have been depicted in art Veronica s Veil is also often counted among the Instruments of the Passion like the Shroud of Turin and Sudarium of Oviedo it is a cloth relic supposed to have touched Jesus In the Catholic Church the Passion story is depicted in the Stations of the Cross via crucis also translated more literally as Way of the Cross These 14 stations depict the Passion from the sentencing by Pilate to the sealing of the tomb or with the addition of a 15th the resurrection Since the 16th century representations of them in various media have decorated the naves of most Catholic churches The Way of the Cross is a devotion practiced by many people on Fridays throughout the year most importantly on Good Friday This may be simply by going round the Stations in a church or may involve large scale re enactments as in Jerusalem The Sacri Monti of Piedmont and Lombardy are similar schemes on a far larger scale than church Stations with chapels containing large sculpted groups arranged in a hilly landscape for pilgrims to tour the chapels typically takes several hours They mostly date from the late 16th to the 17th century most depict the Passion others different subjects as well 47 Music Edit This section does not cite any sources Please help improve this section by adding citations to reliable sources Unsourced material may be challenged and removed October 2019 Learn how and when to remove this template message Main articles Passion music and Tenebrae Fresco depicting the trial and beating of Jesus 17th century St John the Baptist Church Yaroslavl Russia The main traditional types of church music sung during Holy Week are Passions musical settings of the Gospel narratives both a Catholic and Lutheran tradition and settings of the readings and responses from the Catholic Tenebrae services especially those of the Lamentations of Jeremiah the Prophet The many settings of the Stabat Mater or musical settings of sayings of Jesus on the cross are also commonly performed The reading of the Passion section of one of the Gospels during Holy Week dates back to the 4th century It began to be intoned rather than just spoken in the Middle Ages at least as early as the 8th century Ninth century manuscripts have litterae significativae indicating interpretive chant and later manuscripts begin to specify exact notes to be sung By the 13th century different singers were used for different characters in the narrative a practice which became fairly universal by the 15th century when polyphonic settings of the turba passages began to appear also Turba while literally meaning crowd is used in this case to mean any passage in which more than one person speaks simultaneously In the later 15th century a number of new styles began to emerge Responsorial Passions set all of Christ s words and the turba parts polyphonically Through composed Passions were entirely polyphonic also called motet Passions Jacob Obrecht wrote the earliest extant example of this type Summa Passionis settings were a synopsis of all four Gospels including the Seven Last Words a text later set by Haydn and Theodore Dubois These were discouraged for church use but circulated widely nonetheless In the 16th century settings like these and further developments were created for the Catholic Church by Victoria William Byrd Jacobus Gallus Francisco Guerrero Orlando di Lasso and Cypriano de Rore Russian Orthodox icon of the Passion with scenes of the martyrdom of the Twelve Apostles symbolizing how all are called to enter into the Passion Moscow Kremlin Martin Luther wrote The Passion of Christ should not be acted out in words and pretense but in real life Despite this sung Passion performances were common in Lutheran churches right from the start in both Latin and German beginning as early as Laetare Sunday three weeks before Easter and continuing through Holy Week Luther s friend and collaborator Johann Walther wrote responsorial Passions which were used as models by Lutheran composers for centuries and summa Passionis versions continued to circulate despite Luther s express disapproval Later 16th century passions included choral exordium introduction and conclusio sections with additional texts In the 17th century came the development of oratorio passions which led to Johann Sebastian Bach s Passions accompanied by instruments with interpolated texts then called madrigal movements such as sinfonias other Scripture passages Latin motets chorale arias and more Such settings were created by Bartholomaus Gesius and Heinrich Schutz Thomas Strutz wrote a Passion 1664 with arias for Jesus himself pointing to the standard oratorio tradition of Schutz Carissimi and others although these composers seem to have thought that putting words in Jesus mouth was beyond the pale The practice of using recitative for the Evangelist rather than plainsong was a development of court composers in northern Germany and only crept into church compositions at the end of the 17th century A famous musical reflection on the Passion is Part II of Messiah an oratorio by George Frideric Handel though the text here draws from Old Testament prophecies rather than from the gospels themselves The best known Protestant musical settings of the Passion are by Bach who wrote several Passions of which two have survived completely one based on the Gospel of John the St John Passion the other on the Gospel of Matthew the St Matthew Passion His St Mark Passion was reconstructed in various ways The Passion continued to be very popular in Protestant Germany in the 18th century with Bach s second son Carl Philipp Emanuel composing over twenty settings Gottfried August Homilius composed at least one cantata Passion and four oratorio Passions after all four Evangelists Many of C P E Bachs performances were in fact works by Homilius In the 19th century with the exception of John Stainer s The Crucifixion 1887 Passion settings were less popular but in the 20th century they have again come into fashion Two notable settings are the St Luke Passion 1965 by Polish composer Krzysztof Penderecki and the Passio 1982 by Estonian composer Arvo Part Recent examples include The Passion According to St Matthew 1997 by Mark Alburger and The Passion According to the Four Evangelists by Scott King Andrew Lloyd Webber s Jesus Christ Superstar book and lyrics by Tim Rice and Stephen Schwartz s Godspell both contain elements of the traditional passion accounts Choral meditations on aspects of the suffering of Jesus on the cross include arrangements such as Buxtehude s Membra Jesu Nostri a 1680 set of seven Passion cantatas and the first such Lutheran treatment incorporating lyrics excerpted from a medieval Latin poem and featuring Old Testament verses that prefigure the Messiah as suffering servant Drama and processions Edit This section needs additional citations for verification Please help improve this article by adding citations to reliable sources in this section Unsourced material may be challenged and removed October 2019 Learn how and when to remove this template message Christian Easter passion procession in Stuttgart Germany Reenacting the Stations of the Cross in Jerusalem on the Via Dolorosa from the Lions Gate to the Church of the Holy Sepulchre Non musical settings of the Passion story are generally called Passion plays these have been very widely performed in traditionally Catholic countries often in churches as liturgical dramas for versions with musical settings see the previous section One famous cycle is performed at intervals at Oberammergau Germany another in Sordevolo one of the most important in Italy and another in the Brazilian state of Pernambuco uses what is considered the largest open air theater in the world The Passion figures among the scenes in the English mystery plays in more than one cycle of dramatic vignettes In the Chester Mystery Plays portrayal of Christ s Passion specifically his humiliation before his sentence to crucifixion the accounts of the Gospels concerning the physical violence visited on Jesus during his trial before the Sanhedrin and the humiliating crowning of thorns visited upon him in Pilate s palace or by Herod s soldiers according to Luke is further confused by showing both actions as being carried out by jeering Jews 48 Processions on Palm Sunday commonly re enact to some degree the entry of Jesus to Jerusalem traditional ones often using special wooden donkeys on wheels Holy Week in Spain retains more traditional public processions than other countries with the most famous in Seville featuring floats with carved tableaux showing scenes from the story In Latin America Edit During the Passion week many towns in Mexico have a representation of the passion In Spain Edit During the Passion week many cities and towns in Spain have a representation of the Passion Many Passion poems and prose text circulated in the fifteenth century Castile among which there were the first modern translations of earlier Latin Passion texts and Vitae Christi and also a popular Monotessaron or Pasion de l eterno principe Jesucristo attributed to a pseudo Gerson It was most likely written by Thomas a Kempis whose Imitation of Christ mentions the Passion a few times uniquely when talking about the Eucharist 49 Film Edit There have also been a number of films telling the passion story with a prominent example being Mel Gibson s 2004 The Passion of the Christ Other traditions EditThis section needs additional citations for verification Please help improve this article by adding citations to reliable sources in this section Unsourced material may be challenged and removed October 2019 Learn how and when to remove this template message The sons of Simon of Cyrene are named as if they might have been early Christian figures known to Mark s intended audience Brown et al 628 Paul also lists a Rufus in Romans 16 13 Most garments of the region were made of woven strips of material that were about eight inches wide and included decorative braids from two to four inches 102 mm wide The garments could be disassembled and the strips of cloth were frequently recycled A single garment might hold sections of many different dates However in Damascus and Bethlehem cloth was woven on wider looms some Damascene being 40 inches 1 000 mm wide Traditional Bethlehem cloth is striped like pajama material 50 It would thus appear that Jesus s seamless robe was made of cloth from either Bethlehem or Damascus A tradition linked to icons of Jesus holds that Veronica was a pious woman of Jerusalem who then gave her kerchief to him to wipe his forehead When he handed it back to her the image of his face was miraculously impressed upon it Passion of Jesus in botany Edit Passiflora The tropical plant passiflora introduced to Europe in the 16th century got its name from the Jesuit F B Ferrari who saw in its flower an emblem containing the instruments of the Passion of Christ The 3 stigmas represent three nails a circle of radial filaments a bloody crown of thorns a stalk fruit grower the Holy Grail five anthers five wounds of the Savior a three bladed leaf holy Lance the tendrils represent the whips used in the flagellation of Christ attachments antennae lashes white the Savior s innocence etc 51 52 See also Edit Christianity portalActs of Reparation to Jesus Christ Jesus at Herod s court Life of Jesus in the New Testament Passion cantata Sacri Monti of Piedmont and Lombardy Instruments of the Passion Christian tragedyReferences EditCitations Edit Cassell s Latin Dictionary Marchant J R V amp Charles Joseph F Eds Revised Edition 1928 p 396 BBC The Passion Articles Judas www bbc co uk Archived from the original on 2023 Retrieved 2023 04 07 Sheingorn Pamela 1 January 1995 The Book of Sainte Foy University of Pennsylvania Press p 3 ISBN 0812215125 a b Puskas Charles B Robbins C Michael 2011 An Introduction to the New Testament Second Edition Wipf and Stock Publishers pp 122 129 ISBN 9781621893318 Archived from the original on 7 April 2023 Retrieved 26 October 2019 Benedict XVI Pope 2011 Chapter 8 Crucifixion and Burial of Jesus Jesus of Nazareth Holy Week From the Entrance Into Jerusalem To The Resurrection San Francisco Ignatius Press ISBN 9781681492766 Archived from the original on 7 April 2023 Retrieved 26 October 2019 Matson David Lertis Richardson K C 2014 One in Christ Jesus Essays on Early Christianity and All That Jazz in Honor of S Scott Bartchy Wipf and Stock Publisher p 114 ISBN 9781625641748 Archived from the original on 7 April 2023 Retrieved 26 October 2019 Aland Kurt Aland Barbara 1995 The Text of the New Testament An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism Erroll F Rhodes trans Grand Rapids William B Eerdmans Publishing Company p 310 ISBN 978 0 8028 4098 1 Bruce M Metzger The Text of the New Testament Its Transmission Corruption and Restoration Oxford University Press 2005 p 286 Bart D Ehrman The Orthodox Corruption of Scripture Oxford University Press 1993 pp 187 194 John 18 3 Luke 22 52 Matthew 26 48 Mark 14 43 Luke 22 63 John 18 22 Matthew 26 67 Luke 23 8 12 Bar abbas means son of Abbas the Lord Some manuscripts of Matthew say Jesus Barabbas suggesting that an early version of the story contrasted the fate of two men both named Jesus Matthew 27 25 The meaning of Golgotha is place of a skull Bible gateway Luke 23 26 Biblegateway com Archived from the original on 2023 04 07 Retrieved 2012 06 05 The original Greek of the Gospels reads Ἰhsoῦs ὁ Nazwraῖos ὁ Basileὺs tῶn Ἰoydaiwn Jesus the Nazarene King of the Jews Mark reports Jesus says Eloi Eloi lama sabachthani in Aramaic Matthew reports Eli Eli Matthew 27 Miller 1994 p 403 This is the passage that was condemned as possibly leading to Docetism a b Miller 1994 p 403 Brown p 11harvnb error no target CITEREFBrown help full citation needed Easton Burton Scott 1917 Husband Richard Wellington ed The Trial of Jesus The American Journal of Theology 21 3 462 464 doi 10 1086 479863 ISSN 1550 3283 JSTOR 3155531 Archived from the original on 2022 10 24 Retrieved 2022 10 24 How did Jesus final days unfold Scholars are still debating History 2022 04 12 Archived from the original on 2022 10 24 Retrieved 2022 10 24 The Prophecy of Isaias EWTN EWTN Global Catholic Television Network Archived from the original on 2022 10 24 Retrieved 2022 10 24 Buckler F W 1938 Eli Eli Lama Sabachthani The American Journal of Semitic Languages and Literatures 55 4 378 391 doi 10 1086 amerjsemilanglit 55 4 3088119 ISSN 1062 0516 JSTOR 3088119 S2CID 170741787 Archived from the original on 2022 10 24 Retrieved 2022 10 24 Wisdom of Solomon EWTN EWTN Global Catholic Television Network Archived from the original on 2022 10 24 Retrieved 2022 10 24 Brown p 140harvnb error no target CITEREFBrown help full citation needed Messianic Prophecies Lectures EWTN EWTN Global Catholic Television Network Archived from the original on 2022 10 24 Retrieved 2022 10 24 Today s Missal Holy Week Pentecost March 14 May 17 2008 Oregon Catholic Press Sokolof Archpriest D 1962 A Manual of the Orthodox Church s Divine Services 3rd printing re edited Jordanville N Y Holy Trinity Monastery published 2001 35 a href Template Cite journal html title Template Cite journal cite journal a Cite journal requires journal help Chryssides George D Wilkins Margaret Z 11 September 2014 Christians in the Twenty First Century Taylor amp Francis p 51 ISBN 9781317545576 Most churches in the Roman Catholic High Anglican and Lutheran traditions have the stations of the cross displayed pictorially or in bas relief form around their interior walls and thus the stations can be used locally for devotion without the necessity of visiting a place of pilgrimage Stations of the Cross St Michael s Episcopal Church 2012 Archived from the original on 17 February 2015 Retrieved 3 March 2015 Eventually fixed at fourteen the Stations soon became a familiar feature in Catholic Lutheran Anglican and Methodist churches The object of the Stations is to help the faithful to make a spiritual pilgrimage of prayer by meditating upon the chief scenes of Christ s sufferings and death and is often performed in a spirit of reparation for the sufferings and insults that Jesus endured during His Passion Herbermann Charles ed 1913 Passion Offices Catholic Encyclopedia New York Robert Appleton Company a b c Hugo 2011 Slater T 1911 Reparation The Catholic Encyclopedia New York Robert Appleton Company Archived from the original on August 29 2019 Retrieved July 28 2019 via New Advent Delany F X 1911 Raccolta The Catholic Encyclopedia New York Robert Appleton Company Archived from the original on June 7 2019 Retrieved July 28 2019 via New Advent Joseph P Christopher et al 2003 The Raccolta St Athanasius Press ISBN 978 0 9706526 6 9 Ann Ball 2003 Encyclopedia of Catholic Devotions and PracticesISBN 087973910X Miserentissimus Redemptor Encyclical of Pope Pius XI 1 Archived 2014 08 12 at the Wayback Machine Letter Of The Holy Father John Paul Ii To Cardinal Fiorenzo Angelini For The 50th Anniversary Of The Benedictine Sisters Of Reparation Of The Holy Face Libreria Editrice Vaticana 27 September 2000 Archived from the original on 6 March 2021 Retrieved 15 January 2021 The Passion as Christian Artwork EWTN EWTN Global Catholic Television Network Archived from the original on 2022 10 24 Retrieved 2022 10 24 The Chester Cycle Play XVI 16 The Passion of Christ Annas and Caiphas From Stage to Page 2007 Archived from the original on 2012 03 14 Retrieved 2010 03 28 Laura Delbrugge 3 February 2011 A scholarly edition of Andres de Li s Thesoro de la passion 1494 Medieval and early modern Iberian world Vol 41 Boston Brill pp 46 47 ISBN 9789004201200 OCLC 884810931 Archived from the original on 28 July 2019 Retrieved 28 July 2019 Powerhouse Museum Sydney exhibition notes Chub V Lezina K 2000 Komnatnye rasteniya M EKSMO Press p 275 Roger L Hammer 6 January 2015 Everglades Wildflowers A Field Guide to Wildflowers of the Historic Everglades including Big Cypress Corkscrew and Fakahatchee Swamps Falcon Guides pp 206 ISBN 978 1 4930 1459 0 Sources Edit Brown Raymond E 1997 An Introduction to the New Testament Doubleday ISBN 0 385 24767 2 Brown Raymond E Fitzmyer Joseph A Murphy Roland E eds 1990 The New Jerome Biblical Commentary Prentice Hall ISBN 0 13 614934 0 Hugo William R 2011 Studying the Life of Saint Francis of Assisi A Beginner s Workbook New City Press ISBN 978 1 56 548397 2 Kilgallen John J 1989 A Brief Commentary on the Gospel of Mark Paulist Press ISBN 0 8091 3059 9 Miller Robert J ed 1994 The Complete Gospels Polebridge Press ISBN 0 06 065587 9 External links Edit Wikimedia Commons has media related to Passion of Jesus Christ Gospel parallels citing verses for each Passion incident MSN article Why is it called the Passion Passion at Biblical Art Chanting of the Passion Narrative according to Saint John Retrieved from https en wikipedia org w index php title Passion of Jesus amp oldid 1149965980, wikipedia, wiki, book, books, library,

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