Senakulo References

Station of the Cross

The early set of seven scenes was usually numbers 2, 3, 4, 6, 7, 11 and 14 from the list below.
[16]
 From the late 16th century to the present, the standard complement has consisted of 14
pictures or sculptures depicting the following scenes:[18][19][20]

1. Jesus is condemned to death

2. Jesus takes up his Cross
3. Jesus falls for the first time
4. Jesus meets his Mother
5. Simon of Cyrene helps Jesus carry the Cross
6. Veronica wipes the face of Jesus
7. Jesus falls for the second time
8. Jesus meets the women of Jerusalem
9. Jesus falls for the third time
10. Jesus is stripped of his garments (sometimes called the "Division of Robes")
11. Jesus is nailed to the Cross
12. Jesus dies on the Cross
13. Jesus is taken down from the Cross
14. Jesus is laid in the tomb
Although not traditionally part of the Stations, the Resurrection of Jesus is sometimes included
as an unofficial fifteenth station.[dubious  –  discuss][21][22] One very different version, called the Via Lucis
("Way of Light"), comprising the Fourteen Stations of Light or Stations of the Resurrection, starts
Jesus rising from the dead and ends with Pentecost.[23]
Scriptural form[edit]
Main article: Scriptural Way of the Cross
Out of the fourteen traditional Stations of the Cross, only eight have a clear scriptural
foundation. Station 4 appears out of order from scripture; Jesus's mother is present at the
crucifixion but is only mentioned after Jesus is nailed to the cross and before he dies (between
stations 11 and 12). The scriptures contain no accounts whatsoever of any woman wiping
Jesus's face nor of Jesus falling as stated in Stations 3, 6, 7 and 9. Station 13 (Jesus's body being
taken down off the cross and laid in the arms of his mother Mary) differs from the gospels'
record, which states that Joseph of Arimathea took Jesus down from the cross and buried him.
To provide a version of this devotion more closely aligned with the biblical accounts, Pope John
Paul II introduced a new form of devotion, called the Scriptural Way of the Cross, on Good
Friday 1991. He celebrated that form many times but not exclusively at the Colosseum in Italy,
[24][25]
 using the following sequence (as published by the United States Catholic Conference of
Bishops):[26]

1. Jesus prays in the Garden of Gethsemane;

2. Jesus is betrayed by Judas and arrested;
3. Jesus is condemned by the Sanhedrin;
4. Jesus is denied by Peter 3 times;
5. Jesus is judged by Pilate;
6. Jesus is scourged and crowned with thorns;
7. Jesus takes up his cross;
8. Jesus is helped by Simon of Cyrene to carry his cross;
9. Jesus meets the women of Jerusalem;
 10. Jesus is crucified;
11. Jesus promises his kingdom to the repentant thief;
12. Jesus entrusts Mary and John to each other;
13. Jesus dies on the cross; and
14. Jesus is laid in the tomb.
In 2007, Pope Benedict XVI approved this set of stations for meditation and public celebration.
[27][28]

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.[3]
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'
arrest and before his resurrection, thus only including the trials, crucifixion and death of Jesus.
[3]
 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. [4] 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".[5]
Basic storyline[edit]
Taking an inclusive approach, the "Passion" may include:

 Triumphal entry into Jerusalem: some people welcome Jesus when he enters Jerusalem
 The Cleansing of the Temple: Jesus is angry and aggressive towards livestock merchants
and money-changers inside the Temple of Jerusalem.
 The conspiracy against Jesus by the Jewish Sanhedrin priests and the teachers of the law,[6][7]
[8]
 now known as Council Friday.[citation needed]
 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.[9][10][11]
 The Arrest of Jesus: then Judas Iscariot leads in either "a detachment of soldiers and some
officials from the chief priests and Pharisees"[12] (accompanied according to Luke's Gospel
by the chief priests and elders),[13] or a "large crowd armed with swords and clubs, sent
from the chief priests and elders of the people,"[14][15] 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; [16] 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;[17] 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."[18] 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' 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' 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. [19]
All the Gospels relate that a man named Barabbas[20] 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'
death. Pilate resigns himself to the decision, washing his hands (according to Matthew) before
the people as a sign that Jesus' blood will not be upon him. According to the Gospel of Matthew
they replied, "His blood be on us and on our children!"[21]
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,[22] 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".[23] Luke adds that Jesus' 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' cross inscribed, (according to John) in Hebrew, Greek and Latin – Iesus
Nazarenus Rex Iudeorum,[24] 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' 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?").[25] 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.[26] 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.

The Agony in the Garden of Gethsemane was an episode in the life of Jesus which appears in

the four canonical gospels, between the Farewell Discourse at the conclusion of the Last
Supper and Jesus' arrest.[1]
Gospel narratives
According to all four canonical Gospels, immediately after the Last Supper, Jesus took a walk to
pray. Each Gospel offers a slightly different account regarding narrative details. The gospels
of Matthew and Mark identify this place of prayer as Gethsemane. Jesus was accompanied by
three Apostles: Peter, John and James, whom he asked to stay awake and pray. He moved "a
stone's throw away" from them, where he felt overwhelming sadness and anguish, and said
"My Father, if it is possible, let this cup pass me by. Nevertheless, let it be as You, not I, would
have it." Then, a little while later, he said, "If this cup cannot pass by, but I must drink it, Your
will be done!" (Matthew 26:42; in Latin Vulgate: fiat voluntas tua). He said this prayer thrice,
checking on the three apostles between each prayer and finding them asleep. He commented:
"The spirit is willing, but the flesh is weak". An angel came from heaven to strengthen him.
During his agony as he prayed, "His sweat was, as it were, great drops of blood falling down
upon the ground" (Luke 22:44).
At the conclusion of the narrative, Jesus accepts that the hour has come for him to be betrayed.[2]

Medical conjectures[edit]
A medical interpretative hypothesis of hematidrosis has been advanced in the scientific
literature, according to which the great mental anguish that Jesus suffered to the point that his
sweat became blood is described only by Luke the Evangelist because he was a physician.[13

The seven sayings[edit]

1. Father, forgive them; for they know not what they do[edit]
Then said Jesus, Father, forgive them; for they know not what they do. [12]

— Luke 23:34
This first saying of Jesus on the cross is traditionally called "The Word of Forgiveness". [1] It is
theologically interpreted as Jesus' prayer for forgiveness for the Roman soldiers who were
crucifying him and all others who were involved in his crucifixion. [13][14][15][16]
Some early manuscripts do not include this sentence in Luke 23:34. [17] Biblical scholars such
as Bart Ehrman have argued that it was omitted by some scribes because of anti-Judaic
sentiment around the second century.[18]
2. To day shalt thou be with me in paradise[edit]
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. [19]

— Luke 23:43
This saying is traditionally called "The Word of Salvation". [1] According to Luke's gospel, Jesus
was crucified between two thieves (traditionally named Dismas and Gestas), one of whom
supports Jesus' innocence and asks him to remember him when he comes into his kingdom.
Jesus replies, "Verily I say unto thee..." (ἀ μή ν λέγω σοί, amēn legō soi), followed with the only
appearance of the word "Paradise" in the gospels (παραδείσω, paradeisō, originally
from Persian pairidaeza "paradise garden").
A seemingly simple change in punctuation in this saying has been the subject of doctrinal
differences among Christian groups, given the lack of punctuation in the original Greek texts.
[20]
 Catholics and most Protestant Christians usually use a version which reads "today you will
be with me in Paradise".[20] This reading assumes a direct voyage to Heaven and has no
implications of purgatory.[20] On the other hand, some Protestants who believe in soul
sleep have used a reading which emphasizes "I say to you today", leaving open the possibility
that the statement was made today, but arrival in Heaven may be later. [20]
3. Woman, behold, thy son! Behold, thy mother![edit]

Crucifixion depicted as Stabat Mater with the Virgin Mary, Porto Alegre, Brasil, 19th century.
When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith
unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And
from that hour that disciple took her unto his own home.[21]

— John 19:26–27
This statement is traditionally called "The Word of Relationship" and in it Jesus entrusts Mary,
his mother, into the care of "the disciple whom Jesus loved".[1]
Jesus also addresses his mother as "woman" in John 2:4. [22] Although this sounds dismissive in
English, the Greek word is a term of respect or tenderness. [23][24] Catholic commentators, on the
basis of these two passages, often connect Mary with the "woman" of Genesis 3:15, and the
"woman clothed with the sun" in Revelation 12, and therefore see this title of "woman" as a
justification for the veneration of Mary as a second Eve.[25]
4. My God, my God, why hast thou forsaken me?[edit]
"My God, My God, Why Hast Thou Forsaken Me?" redirects here. For the film, see My God, My God,
Why Hast Thou Forsaken Me? (film).
See also: Language of Jesus § Eli, Eli, lema sabachthani (Ἠλί, Ἠλί, λιμὰ σαβαχθανί)
And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which
is, being interpreted, My God, my God, why hast thou forsaken me?[26]

— Mark 15:34
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is
to say, My God, my God, why hast thou forsaken me?[27]

— Matthew 27:46
This is the only saying which appears in more than one gospel, [1] and is a quote from Psalm 22:1.
In both accounts, the words spoken by Jesus have been transliterated from Aramaic into Greek,
and there are slight differences between the two versions (Mark: Ἐλωΐ, Ἐλωΐ, λαμὰ σαβαχθανί;
Matthew: Ἠλί, Ἠλί, λεμὰ σαβαχθανί). These differences are most probably due to dialect.
Matthew's version seems to have been more influenced by Hebrew, whereas Mark's is perhaps
more colloquial.[citation needed]
In the verses immediately following this saying, in both gospels, the onlookers who hear Jesus'
cry mistakenly believe him to be calling for help from Elijah.
This saying is taken by some as an abandonment of the Son by the Father. Another
interpretation holds that at the moment when Jesus took upon himself the sins of humanity, the
Father had to turn away from the Son because the Father is "of purer eyes than to see evil and
cannot look at wrong" (ESV).[28] Other theologians understand the cry as that of one who was
truly human and who felt forsaken. Put to death by his foes, very largely deserted by his friends,
he may have felt also deserted by God.[29]
Others see these words in the context of Psalm 22 and suggest that Jesus recited these words,
perhaps even the whole psalm, "that he might show himself to be the very Being to whom the
words refer; so that the Jewish scribes and people might examine and see the cause why he
would not descend from the cross; namely, because this very psalm showed that it was
appointed that he should suffer these things."[30]
Although the gospel writers transliterate Jesus's words as lama sabachthani, the phrase as
found in Psalm 22 is lama azavtani (‫)למה עזבתני‬. Azavtani translates as "left, abandoned,
forsaken", but the word sabachthani is not found in any early Jewish texts. It may derive
from zavah, meaning "to sacrifice, slaughter", in which case the word may have been chosen to
emphasise the connection between the crucifixion of Jesus and the Passover sacrifice.[31]
A. T. Robertson noted that the "so-called Gospel of Peter 1.5 preserves this saying in
a Docetic (Cerinthian) form: 'My power, my power, thou hast forsaken me!'"[32][33]
5. I thirst[edit]
After this, Jesus knowing that all things were now accomplished, that the scripture might be
fulfilled, saith, I thirst.[34]

— John 19:28
This statement is traditionally called "The Word of Distress" and is compared and contrasted
with the encounter of Jesus with the Samaritan woman at the well in John 4.[1]
Only John records this saying, but all four gospels relate that Jesus was offered a drink of sour
wine. In Mark and Matthew, a sponge was soaked in the wine and lifted up to Jesus on a reed;
John says the same, but states that the sponge was affixed to a hyssop branch. This may have
been intended as symbolically significant, as hyssop branches are often mentioned in the Old
Testament in the context of the use of sacrificial blood for ritual purification. [35]
This statement of Jesus is interpreted by John as fulfilment of the prophecy given in Psalm
69:21, "in my thirst they gave me vinegar to drink"; [36] hence the quotation from John's gospel
includes the comment "that the scripture might be fulfilled". The Jerusalem Bible cross-
references Psalm 22:15: "my palate is drier than a potsherd, and my tongue is stuck to my jaw".
[37]

6. It is finished[edit]

Michelangelo: Crucifixion of Christ, 1540

When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head,
and gave up the ghost.[38]

— John 19:30

This statement is traditionally called "The Word of Triumph" and is theologically interpreted as
the announcement of the end of the earthly life of Jesus, in anticipation for the Resurrection. [1]
The Greek word translated "It is finished" is tetelestai (τετέλεσται).[39] The verse has also been
translated as "It is consummated."[40] On business documents or receipts it has been used to
denote "The debt is paid in full".[41]
The utterance after consuming the beverage and immediately before death is mentioned, but
not explicitly quoted, in Mark 15:37 and Matthew 27:50 (both of which state that Jesus "cried
with a loud voice, and gave up the ghost").
7. Father, into thy hands I commend my spirit[edit]
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit:
and having said thus, he gave up the ghost.[42]

— Luke 23:46
From Psalm 31:5, this saying, which is an announcement and not a request, is traditionally
called "The Word of Reunion" and is theologically interpreted as the proclamation of Jesus
joining God the Father in Heaven.[1]

Evening inquest at Caiaphas' palace[edit]

In the narrative in the synoptic gospels, after the arrest of Jesus he is taken to the private
residence of Caiaphas, the high priest. Matthew 26 (Matthew 26:57) states that Jesus was taken
to the house of Caiaphas the High Priest of Israel, where the scribes and the elders were
gathered together. Mark 14 (Mark 14:53) states that Jesus was taken that night "to the high
priest" (without naming the priest), where all the chief priests and the elders gathered.
According to John's gospel, Jesus was taken not to Caiaphas but to Annas, [15] who questioned
him only privately. A former high priest and father-in-law of Caiaphas, Annas remained very
influential. The fact that Jesus was taken not to Caiaphas but to Annas is explained on the
ground that the latter's palace was nearer the place of arrest than that of the former. Peter and
other disciples, however, being ignorant of the state of affairs, went to Caiaphas' house in the
night.[16]

La negazione di Pietro, Arturo Viligiardi, 1888

In all four Gospel accounts, the trial of Jesus before the priests and scribes is interleaved with
the Denial of Peter narrative, where Apostle Peter, who has followed Jesus, denies knowing him
three times.[17] The intercalated narrative of Jesus' resolute determination offers contrast to
the framing narrative of Peter's aggrieved denials (Mark 14:53–54, 14:66–72). [18][19][20] Luke
22 (Luke 22:61) states that as Jesus was bound and standing at the priest's house Peter was in
the courtyard. Jesus "turned and looked straight at him", and Peter remembered the words
Jesus had spoken to him: "Before the rooster crows today, you will disown me three times." [2][21]
[22][17]

In John 18 (John 18:24), Jesus is sent from Annas to Caiaphas the high priest. Both Matthew and
Mark say that another consultation was held among the priests the next morning. The second
interview with Jesus was "...evidently held in the house of Caiaphas, rather than in the Chamber
of Hewn Stone...."[23]
According to Luke 22:63, at Caiaphas' house, Jesus is mocked and beaten. He is accused of
claiming to be both the Messiah and the Son of God.[2][21][22] Although the Gospel accounts vary
with respect to some of the details, they agree on the general character and overall structure of
the trials of Jesus.[24]
Mark 14:55-59 states that the chief priests sought witnesses to testify against Jesus but did not
find any. Matthew characterizes these as false witnesses. Many gave false witness against him,
but their testimony did not agree. Finally two came forward and accused him of saying "I am
able to destroy the temple and raise it again in three days". [25] Theologian Eckhard J. Schnabel
points out that if the Sanhedrin had wished to contrive false testimony they would have
prepared the witnesses so that their statements would have confirmed rather than contradict
each other.[26]
In the Gospel accounts, Jesus speaks very little, and gives very infrequent and indirect answers
to the questions of the priests, according to John 18:22 prompting an officer to slap him.
In Matthew 26:62, the lack of response from Jesus prompts the high priest to ask him:
"Answerest thou nothing?" In the Gospel accounts, the men that hold Jesus at the high priest's
house mock, blindfold, insult and beat him, at times slapping him and asking him to guess who
had hit him that time.[2][21][22][27]
Mark 14:61 states that the high priest then asked Jesus: "Art thou the Christ, the Son of the
Blessed?" And Jesus said "I am", at which point the high priest tore his own robe in anger and
accused Jesus of blasphemy. In Matthew 26:63, the high priest asks: "Tell us whether you are
the Christ, the Son of God." Jesus responds "You have said it", and added "But I say to all of you:
In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming
on the clouds of heaven", prompting the High Priest to tear his own robe, [2][21][22] breaking Mosaic
Law (Leviticus 21:10)[disputed  –  discuss], and to accuse him of blasphemy.
According to Luke, Joseph of Arimathea was a counsellor, a member of the Sanhedrin who
dissented from the decision.[28] According to John, Nicodemus was with Joseph of Arimathea to
recover and bury Jesus' body,[29] leading to the inference that he also dissented.

Genealogy and Nativity

Main articles: Genealogy of Jesus and Nativity of Jesus

The Adoration of the Shepherds by Gerard van Honthorst, 1622

The genealogy and Nativity of Jesus are described in two of the four canonical gospels:
the Gospel of Matthew and the Gospel of Luke.[8] While Luke traces the genealogy upwards
towards Adam and God, Matthew traces it downwards towards Jesus. [9] Both gospels state that
Jesus was begotten not by Joseph, but conceived miraculously in the womb of Mary, mother of
Jesus by the Holy Spirit.[10] Both accounts trace Joseph back to King David and from there
to Abraham. These lists are identical between Abraham and David (except for one), but they
differ almost completely between David and Joseph.[11][12] Matthew gives Jacob as Joseph's father
and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the
genealogies have varied in nature.[13][14][15] Much of modern scholarship interprets them as
literary inventions.[16]
The Luke and Matthew accounts of the birth of Jesus have a number of points in common; both
have Jesus being born in Bethlehem, in Judea, to a virgin mother. In the Luke account Joseph and
Mary travel from their home in Nazareth for the census to Bethlehem, where Jesus is born and
laid in a manger.[17] Angels proclaim him a savior for all people, and shepherds come to adore
him; the family then returns to Nazareth. In Matthew, The Magi follow a star to Bethlehem,
where the family are living, to bring gifts to Jesus, born the King of the Jews. King
Herod massacres all males under two years old in Bethlehem in order to kill Jesus, but Jesus's
family flees to Egypt and later settles in Nazareth. Over the centuries, biblical scholars have
attempted to reconcile these contradictions,[18] while modern scholarship mostly views them as
legendary.[19][20][21][22][23] Generally, they consider the issue of historicity as secondary, given that
gospels were primarily written as theological documents rather than chronological timelines. [24]
[25][26][27]

The five major milestones in the New Testament narrative of the life of Jesus are
his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension.[28][29][30]
In the gospels, the ministry of Jesus starts with his Baptism by John the Baptist, when he is
about thirty years old. Jesus then begins preaching in Galilee and gathers disciples. [31][32] After
the proclamation of Jesus as Christ, three of the disciples witness his Transfiguration.[33][34] After
the death of John the Baptist and the Transfiguration, Jesus starts his final journey to Jerusalem,
having predicted his own death there.[35] Jesus makes a triumphal entry into Jerusalem, and
there friction with the Pharisees increases and one of his disciples agrees to betray
him for thirty pieces of silver.[36][37][38]
In the gospels, the ministry of Jesus begins with his baptism in the countryside of Roman
Judea and Transjordan, near the river Jordan, and ends in Jerusalem, following the Last
Supper with his disciples.[32] The Gospel of Luke (3:23) states that Jesus was "about 30 years of
age" at the start of his ministry. [39][40] A chronology of Jesus typically has the date of the start of
his ministry estimated at around 27–29 and the end in the range 30–36. [39][40][41][42]
Jesus' early Galilean ministry begins when after his Baptism he goes back to Galilee from his
time in the Judean desert.[43] In this early period he preaches around Galilee and recruits his first
disciples who begin to travel with him and eventually form the core of the early Church[31][32] as
it is believed that the Apostles dispersed from Jerusalem to found the Apostolic Sees. The Major
Galilean ministry which begins in Matthew 8 includes the commissioning of the Twelve Apostles,
and covers most of the ministry of Jesus in Galilee. [44][45] The Final Galilean ministry begins after
the death of John the Baptist as Jesus prepares to go to Jerusalem.[46][47]
In his later Judean ministry Jesus starts his final journey to Jerusalem through Judea. [33][34][48]
[49]
 As Jesus travels towards Jerusalem, in the later Perean ministry, about one third the way
down from the Sea of Galilee (actually a fresh water lake) along the River Jordan, he returns to
the area where he was baptized.[50][51][52] The final ministry in Jerusalem is sometimes called
the Passion Week and begins with Jesus' triumphal entry into Jerusalem.[53] The gospels provide
more details about the final ministry than the other periods, devoting about one third of their
text to the last week of the life of Jesus in Jerusalem.[54] In the gospel accounts, towards the end
of the final week in Jerusalem, Jesus has the Last Supper with his disciples, and the next day
is betrayed, arrested and tried.[55] The trial ends in his crucifixion and death. Three days after his
burial, he is resurrected and appears to his disciples and a multitude of his followers
(numbering around 500 in total) over a 40-day period 1 Corinthians 15 NIV[56]Evidence for the
Resurrection,[57] after which he ascends to Heaven.[6] [7]

Locations of Ministry
Galilee, Perea and Judea at the time of Jesus
In the New Testament accounts, the principle locations for the ministry of Jesus were Galilee
and Judea, with activities also taking place in surrounding areas such as Perea and Samaria. [31][32]
The gospel narrative of the ministry of Jesus is traditionally separated into sections that have a
geographical nature.

 Galilean ministry: Jesus' ministry begins when after his baptism, he returns to

Galilee, and preaches in the synagogue of Capernaum.[43][58] The first disciples of
Jesus encounter him near the Sea of Galilee and his later Galilean ministry includes
key episodes such as the Sermon on the Mount (with the Beatitudes) which form the
core of his moral teachings.[59][60] Jesus' ministry in the Galilee area draws to an end
with the death of John the Baptist.[46][47]

 Journey to Jerusalem: After the death of the Baptist, about half way through the
gospels (approximately Matthew 17 and Mark 9) two key events take place that
change the nature of the narrative by beginning the gradual revelation of his
identity to his disciples: his proclamation as Christ by Peter and his transfiguration.
[33][34]
 After these events, a good portion of the gospel narratives deal with Jesus' final
journey to Jerusalem through Perea and Judea.[33][34][48][49] As Jesus travels towards
Jerusalem through Perea he returns to the area where he was baptized. [50][51][52]

 Final week in Jerusalem: The final part of Jesus' ministry begins (Matthew
21 and Mark 11) with his triumphal entry into Jerusalem after the raising of
Lazarus episode which takes place in Bethany. The gospels provide more details
about the final portion than the other periods, devoting about one third of their text
to the last week of the life of Jesus in Jerusalem which ends in his crucifixion.[54] The
New Testament accounts of the resurrection appearances of Jesus and
his ascension are also in Judea.
Baptism and temptation
Francesco Albani's 17th-century Baptism of Christ is a typical depiction with the sky
opening and the Holy Spirit descending as a dove as Jesus was baptized by John.[61]
The Baptism of Jesus marks the beginning of his public ministry. This event is
recorded in the Canonical Gospels of Matthew, Mark and Luke. In John 1:29–33,
rather than a direct narrative, John the Baptist bears witness to the episode.[62][63]
In the New Testament, John the Baptist preached a "baptism with water", not of
forgiveness but of penance or repentance for the remission of sins (Luke 3:3), and
declared himself a forerunner to one who would baptize 'with the Holy Spirit and
with fire' (Luke 3:16). In so doing he was preparing the way for Jesus.[64] Jesus came
to the Jordan River where he was baptized by John.[64][65][66][67] The baptismal scene
includes the Heavens opening, a dove-like descent of the Holy Spirit, and a voice
from Heaven saying, "This is my beloved Son with whom I am well pleased." [64][68]
Most modern scholars view the fact that Jesus was baptized by John as an historical
event to which a high degree of certainty can be assigned. [69][70][71][72] James
Dunn states that the historicity of the Baptism and crucifixion of Jesus "command
almost universal assent".[73] Along with the crucifixion of Jesus most scholars view it
as one of the two historically certain facts about him, and often use it as the starting
points for the study of the historical Jesus.[73]
The temptation of Jesus is detailed in the gospels of Matthew,[74] Mark,[75] and Luke.
[76]
 In these narratives, after being baptized, Jesus fasted for forty days and nights in
the Judaean Desert. During this time, Satan appeared to Jesus and tempted him.
Jesus having refused each temptation, Satan departed and angels came and brought
nourishment to Jesus.
Calling the disciples and early Ministry

Calling of the disciples and the miraculous catch of fish, by Raphael, 1515

The calling of the first disciples is a key episode in the gospels which begins the
active ministry of Jesus, and builds the foundation for the group of people who
follow him, and later form the early Church.[77][78] It takes place in Matthew 4:18–
22, Mark 1:16–20 and Luke 5:1–11 on the Sea of Galilee. John 1:35–51 reports the
first encounter with two of the disciples a little earlier in the presence of John the
Baptist. Particularly in the Gospel of Mark the beginning of the ministry of Jesus and
the call of the first disciples are inseparable.[79]
In the Gospel of Luke (Luke 5:1–11),[80] the event is part of the first miraculous catch
of fish and results in Peter as well as James and John, the sons of Zebedee, joining
Jesus vocationally as disciples.[81][82][83] The gathering of the disciples in John 1:35–
51 follows the many patterns of discipleship that continue in the New Testament, in
that who have received someone else's witness become witnesses to Jesus
themselves. Andrew follows Jesus because of the testimony of John the
Baptist, Philip brings Nathanael and the pattern continues in John 4:4–26 where
the Samaritan Woman at the Well testifies to the town people about Jesus.[84]
This early period also includes the first miracle of Jesus in the Marriage at Cana, in
the Gospel of John where Jesus and his disciples are invited to a wedding and when
the wine runs out Jesus turns water into wine by performing a miracle. [85][86]
Ministry and miracles in Galilee
Jesus' activities in Galillee include a number of miracles and teachings. The
beginnings of this period include The Centurion's Servant (8:5–13) and Calming the
storm (Matthew 8:23–27) both dealing with the theme of faith overcoming fear. [87]
[88][89]
 In this period, Jesus also gathers disciples, e.g. calls Matthew.
[90]
 The Commissioning the twelve Apostles relates the initial selection of the twelve
Apostles among the disciples of Jesus.[91][92][93]
In the Mission Discourse, Jesus instructs the twelve apostles who are named
in Matthew 10:2–3 to carry no belongings as they travel from city to city and
preach.[44][45] Separately in Luke 10:1–24 relates the Seventy Disciples, where Jesus
appoints a larger number of disciples and sent them out in pairs with
the Missionary's Mandate to go into villages before Jesus' arrival there.[94]

Walking on water, by Veneziano, 1370

After hearing of John the Baptist's death, Jesus withdraws by boat privately to a
solitary place near Bethsaida, where he addresses the crowds who had followed
him on foot from the towns, and feeds them all by "five loaves and two fish"
supplied by a boy.[95] Following this, the gospels present the Walking on
water episode in Matthew 14:22–23, Mark 6:45–52 and John 6:16–21 as an
important step in developing the relationship between Jesus and his disciples, at
this stage of his ministry.[96] The episode emphasizes the importance of faith by
stating that when he attempted to walk on water, Peter began to sink when he lost
faith and became afraid, and at the end of the episode, the disciples increase their
faith in Jesus and in Matthew 14:33 they say: "Of a truth thou art the Son of God". [97]
Major teachings in this period include the Discourse on Defilement in Matthew
15:1–20 and Mark 7:1–23 where in response to a complaint from the Pharisees
Jesus states: "What goes into a man's mouth does not make him 'unclean,' but what
comes out of his mouth, that is what makes him 'unclean.'". [98]
Following this episode Jesus withdraws into the "parts of Tyre and Sidon" near
the Mediterranean Sea where the Canaanite woman's daughter episode takes place
in Matthew 15:21–28 and Mark 7:24–30.[99] This episode is an example of how Jesus
emphasizes the value of faith, telling the woman: "Woman, you have great faith!
Your request is granted."[99] The importance of faith is also emphasized in
the Cleansing ten lepers episode in Luke 17:11–19.[100][101]
In the Gospel of Mark, after passing through Sidon Jesus enters the region of
the Decapolis, a group of ten cities south east of Galilee, where the Healing the deaf
mute miracle is reported in Mark 7:31–37, where after the healing, the disciples
say: "He even makes the deaf hear and the mute speak." The episode is the last in a
series of narrated miracles which builds up to Peter's proclamation of Jesus as
Christ in Mark 8:29.[102]
Proclamation as Christ
Pietro Perugino's depiction of the "Giving of the Keys to Saint Peter" by Jesus, 1481-
82
The Confession of Peter refers to an episode in the New Testament in which in Jesus
asks a question to his disciples: "Who do you say that I am?" Apostle
Peter proclaims Jesus to be Christ – the expected Messiah. The proclamation is
described in the three Synoptic Gospels: Matthew 16:13–20, Mark 8:27–
30 and Luke 9:18–20.[103][104]
Peter's Confession begins as a dialogue between Jesus and his disciples in which
Jesus begins to ask about the current opinions about himself among "the
multitudes", asking: "Who do the multitudes say that I am?" [103] The disciples
provide a variety of the common hypotheses at the time. Jesus then asks his
disciples about their own opinion: But who do you say that I am? Only Simon Peter
answers him: You are the Christ, the Son of the living God.[104][105]
In Matthew 16:17 Jesus blesses Peter for his answer, and later indicates him as the
rock of the Church, and states that he will give Peter "the keys of the kingdom of
heaven".[106]
In blessing Peter, Jesus not only accepts the titles Christ and Son of God which Peter
attributes to him, but declares the proclamation a divine revelation by stating that
his Father in Heaven had revealed it to Peter.[107] In this assertion, by endorsing
both titles as divine revelation, Jesus unequivocally declares himself to be both
Christ and the Son of God.[107] The proclamation of Jesus as Christ is fundamental
to Christology and the Confession of Peter, and Jesus' acceptance of the title is a
definitive statement for it in the New Testament narrative.[108] While some of this
passage may well be authentic, the reference to Jesus as Christ and Son of God is
likely to be an addition by Matthew.[109]
Transfiguration
The Transfiguration of Jesus, depicted by Carl Bloch, 19th century
The Transfiguration of Jesus is an episode in the New Testament narrative in
which Jesus is transfigured (or metamorphosed) and becomes radiant upon a
mountain.[110][111] The Synoptic Gospels (Matthew 17:1–9, Mark 9:2–8, Luke 9:28–
36) describe it, and 2 Peter 1:16–18 refers to it.[110] In these accounts, Jesus and
three of his apostles go to a mountain (the Mount of Transfiguration). On the
mountain, Jesus begins to shine with bright rays of light. Then the
prophets Moses and Elijah appear next to him and he speaks with them. Jesus is
then called "Son" by a voice in the sky, assumed to be God the Father, as in
the Baptism of Jesus.[110]
The Transfiguration is one of the miracles of Jesus in the Gospels.[111][112][113] This
miracle is unique among others that appear in the Canonical gospels, in that the
miracle happens to Jesus himself.[114] Thomas Aquinas considered the
Transfiguration "the greatest miracle" in that it complemented baptism and showed
the perfection of life in Heaven.[115] The Transfiguration is one of the five major
milestones in the gospel narrative of the life of Jesus, the others
being Baptism, Crucifixion, Resurrection, and Ascension.[28][29] In the New
Testament, Transfiguration is a pivotal moment, and the setting on the mountain is
presented as the point where human nature meets God: the meeting place for the
temporal and the eternal, with Jesus himself as the connecting point, acting as the
bridge between heaven and earth.[116]
Final journey to Jerusalem
Sixth-century mosaic of the Raising of Lazarus, church of Sant'Apollinare
Nuovo, Ravenna, Italy.
After the death of John the Baptist and the Transfiguration, Jesus starts his final
journey to Jerusalem, having predicted his own death there.[35][117][118] The Gospel of
John states that during the final journey Jesus returned to the area where he was
baptized, and John 10:40–42 states that "many people believed in him beyond the
Jordan", saying "all things whatsoever John spake of this man were true". [50][51]
[52]
 The area where Jesus was baptised is inferred as the vicinity of the Perea area,
given the activities of the Baptist in Bethabara and Ænon in John 1:28 and 3:23.[119]
[120]
 Scholars generally assume that the route Jesus followed from Galilee to
Jerusalem passed through Perea.[52]
This period of ministry includes the Discourse on the Church in which Jesus
anticipates a future community of followers, and explains the role of his apostles in
leading it.[121][122] It includes the parables of The Lost Sheep and The Unforgiving
Servant in Matthew 18 which also refer to the Kingdom of Heaven. The general
theme of the discourse is the anticipation of a future community of followers, and
the role of his apostles in leading it.[122][123] Addressing his apostles in 18:18, Jesus
states: "what things soever ye shall bind on earth shall be bound in heaven; and
what things soever ye shall loose on earth shall be loosed in heaven". The discourse
emphasizes the importance of humility and self-sacrifice as the high virtues within
the anticipated community. It teaches that in the Kingdom of God, it is childlike
humility that matters, not social prominence and clout. [122][123]
At the end of this period, the Gospel of John includes the Raising of Lazarus episode
in John 11:1–46 in which Jesus brings Lazarus of Bethany back to life four days after
his burial.[53] In the Gospel of John, the raising of Lazarus is the climax of the "seven
signs" which gradually confirm the identity of Jesus as the Son of God and the
expected Messiah.[124] It is also a pivotal episode which starts the chain of events that
leads to the crowds seeking Jesus on his Triumphal entry into Jerusalem – leading
to the decision of Caiaphas and the Sanhedrin to plan to kill Jesus.[125]
Final week in Jerusalem
The Last Supper has been depicted by many artistic masters.[126] This Last Supper is
by Pascal Dagnan-Bouveret (1896)
The description of the last week of the life of Jesus (often called the Passion week)
occupies about one third of the narrative in the canonical gospels. [54] The narrative
for that week starts by a description of the final entry into Jerusalem, and ends with
his crucifixion.[53][127]
The last week in Jerusalem is the conclusion of the journey which Jesus had started
in Galilee through Perea and Judea.[53] Just before the account of the final entry of
Jesus into Jerusalem, the Gospel of John includes the Raising of Lazarus episode,
which builds the tension between Jesus and the authorities. At the beginning of the
week as Jesus enters Jerusalem, he is greeted by the cheering crowds, adding to that
tension.[53]
The week begins with the Triumphal entry into Jerusalem. During the week of his
"final ministry in Jerusalem", Jesus visits the Temple, and has a conflict with the
money changers about their use of the Temple for commercial purposes. This is
followed by a debate with the priests and the elder in which his authority is
questioned. One of his disciples, Judas Iscariot, decides to betray Jesus for thirty
pieces of silver.[38]
Towards the end of the week, Jesus has the Last Supper with his disciples, during
which he institutes the Eucharist, and prepares them for his departure in
the Farewell Discourse. After the supper, Jesus is betrayed with a kiss while he is
in agony in the garden, and is arrested. After his arrest, Jesus is abandoned by most
of his disciples, and Peter denies him three times, as Jesus had predicted during the
Last Supper.[128][129] The final week that begins with his entry into Jerusalem,
concludes with his crucifixion and burial on that Friday.

Passion
Betrayal and arrest
Kiss of Judas (1304–1306), fresco by Giotto, Scrovegni Chapel, Padua, Italy
In Matthew 26:36–46, Mark 14:32–42, Luke 22:39–46 and John 18:1, immediately
after the Last Supper, Jesus takes a walk to pray, Matthew and Mark identifying this
place of prayer as Garden of Gethsemane.[130][131]
Jesus is accompanied by Peter, John and James the Greater, whom he asks to
"remain here and keep watch with me." He moves "a stone's throw away" from
them, where he feels overwhelming sadness and says "My Father, if it is possible, let
this cup pass me by. Nevertheless, let it be as you, not I, would have it." [131] Only the
Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation
of the angel who comforts Jesus as he accepts the will of the Father. Returning to
the disciples after prayer, he finds them asleep and in Matthew 26:40 he asks Peter:
"So, could you men not keep watch with me for an hour?" [131]
While in the Garden, Judas appears, accompanied by a crowd that includes the
Jewish priests and elders and people with weapons. Judas gives Jesus a kiss to
identify him to the crowd who then arrests Jesus.[131][132] One of Jesus' disciples tries
to stop them and uses a sword to cut off the ear of one of the men in the crowd. [131]
[132]
 Luke states that Jesus miraculously healed the wound and John and Matthew
state that Jesus criticized the violent act, insisting that his disciples should not resist
his arrest. In Matthew 26:52 Jesus makes the well known statement: all who live by
the sword, shall die by the sword.[131][132]
Justice
Jesus about to be struck in front of the High Priest Annas, as in John 18:22, depicted
by Madrazo, 1803.
In the narrative of the four canonical gospels after the betrayal and arrest of Jesus,
he is taken to the Sanhedrin, a Jewish judicial body.[133] Jesus is tried by the
Sanhedrin, mocked and beaten and is condemned for making claims of being
the Son of God.[132][134][135] He is then taken to Pontius Pilate and the Jewish elders ask
Pilate to judge and condemn Jesus—accusing him of claiming to be the King of the
Jews.[135] After questioning, with few replies provided by Jesus, Pilate publicly
declares that he finds Jesus innocent, but the crowd insists on punishment. Pilate
then orders Jesus' crucifixion.[132][134][135][136] Although the Gospel accounts vary with
respect to various details, they agree on the general character and overall structure
of the trials of Jesus.[136]
After the Sanhedrin trial Jesus is taken to Pilate's court in the praetorium. Only in
the Gospel of Luke, finding that Jesus, being from Galilee, belonged to Herod
Antipas' jurisdiction, Pilate decides to send Jesus to Herod. Herod Antipas (the same
man who had previously ordered the death of John the Baptist) had wanted to see
Jesus for a long time, because he had been hoping to observe one of the miracles of
Jesus.[137] However, Jesus says almost nothing in response to Herod's questions, or
the vehement accusations of the chief priests and the scribes. Herod and his
soldiers mock Jesus, put a gorgeous robe on him, as the King of the Jews, and sent
him back to Pilate. And Herod and Pilate become friends with each other that day:
for before they were at enmity.[138] After questioning Jesus and receiving very few
replies, Herod sees Jesus as no threat and returns him to Pilate. [139]
After Jesus' return from Herod's court, Pilate publicly declares that he finds Jesus to
be innocent of the charges, but the crowd insists on capital punishment. The
universal rule of the Roman Empire limited capital punishment strictly to the
tribunal of the Roman governor[140] and Pilate decided to publicly wash his hands as
not being privy to Jesus' death. Pilate thus presents himself as an advocate pleading
 Jesus' case rather than as a judge in an official hearing, yet he orders the crucifixion
of Jesus.[141][142][143]
Crucifixion and burial
The Crucifixion (1622) by Simon Vouet; Church of Jesus, Genoa
Jesus' crucifixion is described in all four canonical gospels, and is attested to by
other sources of that age (e.g. Josephus and Tacitus), and is regarded as a historical
event.[144][145][146]
After the trials, Jesus made his way to Calvary (the path is traditionally called via
Dolorosa) and the three synoptic gospels indicate that he was assisted by Simon of
Cyrene, the Romans compelling him to do so. [147][148] In Luke 23:27–28 Jesus tells the
women in multitude of people following him not to cry for him but for themselves
and their children.[147] Once at Calvary (Golgotha), Jesus was offered wine mixed
with gall to drink — usually offered as a form of painkiller. Matthew's and Mark's
gospels state that he refused this.[147][148]
The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on
the cross was the inscription King of the Jews, and the soldiers and those passing by
mocked him about the title. Jesus was crucified between two convicted thieves, one
of whom rebuked Jesus, while the other defended him. [147][149] Each gospel has its
own account of Jesus' last words, comprising the seven last sayings on the cross.[150]
[151][152]
 In John 19:26–27 Jesus entrusts his mother to the disciple he loved and
in Luke 23:34 he states: "Father, forgive them; for they know not what they do",
usually interpreted as his forgiveness of the Roman soldiers and the others
involved.[150][153][154][155]
In the three synoptic gospels, various supernatural events accompany the
crucifixion, including darkness of the sky, an earthquake, and (in Matthew) the
resurrection of saints.[148] The tearing of the temple veil, upon the death of Jesus, is
referenced in the synoptic.[148] The Roman soldiers did not break Jesus' legs, as they
did to the other two men crucified (breaking the legs hastened the crucifixion
process), as Jesus was dead already; this further fulfilled prophecy, as noted in John
19:36, "For these things were done, that the scripture should be fulfilled, A bone of
him shall not be broken." One of the soldiers pierced the side of Jesus with a lance
and blood and water flowed out.[149] In Mark 15:39, impressed by the events the
Roman centurion calls Jesus the Son of God.[147][148][156][157]
Following Jesus' death on Friday, Joseph of Arimathea asked the permission of
Pilate to remove the body. The body was removed from the cross, was wrapped in a
clean cloth and buried in a new rock-hewn tomb, with the assistance of Nicodemus.
[147]
 In Matthew 27:62–66 the Jews go to Pilate the day after the crucifixion and ask
for guards for the tomb and also seal the tomb with a stone as well as the guard, to
be sure the body remains there.[147][158][159]

Chapter XXXI.
JESUS CHOOSES AND SENDS FORTH HIS APOSTLES.
THE number of followers and admirers of our Lord, even from distant countries, kept increasing
as time went on. One day when the multitude were around Jesus, eager to hear His teaching, He
had compassion on them, for they were as sheep without a shepherd [1]. He said to His disciples:
“The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the
harvest, that He send forth labourers into His vineyard.”
After He had spent the night in prayer[2], and day being come, He called together His disciples [3],
and chose from among them twelve, that they should be with Him [4], and that He might send
them to preach[5]. Now the twelve whom He called apostles are these: The first, Simon, who is
called Peter, and Andrew his brother; James and John the sons of Zebedee; Philip
and Bartholomew[6]; Thomas and Matthew[7] the publican; James, son of Alpheus[8], and
Thaddeus; Simon called the Zealot[9], and Judas Iscariot[10].
Having chosen His apostles, Jesus commanded them to go to the lost sheep of the house of
Israel [11], and announce to them that the kingdom of heaven was at hand. He also gave them
power to heal[12] the sick, raise the dead, cleanse lepers, and cast out devils. He told them not to
take anything with them on their journey, because the labourer is worthy of his hire.
Jesus spoke: “When you come into a house, say: ‘Peace be to this house!’ And if that house be
worthy[13], your peace shall come upon it; but if it be not worthy, your peace shall return to you.
And whosoever shall not receive you, going forth out of that house or city, shake off the
dust[14] from your feet. Amen, I say to you, it shall be more tolerable for the land of Sodom and
Gomorrha in the day of judgment than for that city.
“Behold, I send you as sheep in the midst of wolves [15]. Be ye, therefore, wise[16] as serpents and
harmless[17] as doves. Beware of men; for they will deliver you up in councils, and they will
scourge you in their synagogues. And you shall be brought before governors and before kings,
for My sake [18]. The disciple is not above his master, nor the servant above his lord [19]. Fear
not[20] those that kill the body, and cannot kill the soul; but rather fear Him that can destroy both
soul and body in hell.
“Whosoever, therefore, shall confess Me[21] before men, I will also confess him [22] before My
Father who is in heaven. But whosoever shall deny Me before men, I will also deny him before
My Father who is in heaven. He that loveth father or mother more than Me, is not worthy of Me.
And he that loveth son or daughter more than Me, is not worthy of Me. And he that taketh not up
his cross and followeth Me, is not worthy of Me. He that findeth his life [23], shall lose it; and he
that shall lose his life for My sake, shall find it. He that receiveth you, receiveth Me, and he that
receiveth Me, receiveth Him that sent Me. And whosoever shall give to drink to one of these
little ones a cup of cold water only in the name of a disciple, Amen, I say to you, he shall not lose
his reward.”
When our Divine Lord had thus told his apostles what they had to expect from the world, He
sent them, two by two, into every city and place, preaching the word of God, and doing the work
that He had commanded them to do.
COMMENTARY.
The prayer of Jesus. Why did our Lord pass the night in prayer before choosing His apostles?
What was it that He laid before His heavenly Father as He knelt all alone? He was about to take
an important step, and to lay the foundation of His Church by this choice of His apostles. He
prayed for those whom He was about to choose, and for their successors, as well as for the
countless Jews and Gentiles who through their preaching would be brought into the Church.
“That holy night passed by our Lord in prayer and watching is the Vigil of the Founding of the
Catholic and Apostolic Church. On that mysterious night the soul of our Saviour must have been
full of the deepest contemplation of His unfathomable work of love, of its results and destiny, as
well as of thanksgiving to His Eternal Father for this great and beautiful new creation. He spent
the night in prayer, wrestling with God for its welfare and final victory” (Reischl).
The common office of the Apostles. Picture to yourselves the little company of the twelve apostles
— twelve plain, unlearned men! Let us see for what object our Lord singled them out. He
intended that, when He Himself had ascended into heaven, they should go forth into the world
to preach the Gospel. They were to conquer the world for Him, and carry on His work of
Redemption by delivering His truth and grace to mankind. What a gigantic task! Therefore, to
make them more fit for this great office, our Lord chose them Himself, kept them constantly
with Him, prayed for them, and made them His chief care. The whole Church is founded on the
apostles, and is therefore called the Apostolic Church.
The miraculous preservation and extension of the Church. The question is, why did our Lord Jesus
Christ choose for this stupendous office twelve ignorant men, of a low station in life, and of no
importance in the eyes of the world? It was to show to the whole world that the maintenance
and spread of the Church and her doctrine were not due to human wisdom and learning, but
solely to His grace and protection. “The foolish things of the world hath God chosen that He may
confound the wise; and the weak things of the world hath God chosen that He may confound the
strong; and the base things of the world, and the things that are contemptible, hath God chosen;
and things that are not, that He might bring to nought things that are: that no flesh should glory
in His sight” (i Cor. i, 27. 28. 29).
The Primacy of Peter. A list of the apostles is given four times, viz. in the Gospels of St. Matthew,
St. Mark and St. Luke, and in the Acts of the Apostles. In each, St. Peter’s name is put first; and St.
Matthew expressly calls him “the first” (Matth. 10, 2). In what way was St. Peter the first of the
apostles? He was the third, not the first, to be called (chapter XIII), but all the same he was the
first in rank, being ordained by our Lord Jesus Christ to be the chief of the apostles. We have
already come across several passages in the New Testament which point to his primacy. When
our Lord first called him, He gave him the name of Peter. His mother-in-law was the first of
many sick whom Jesus healed. It was Peter’s boat from which He chose to preach; and it was to
Peter especially that the miraculous draught of fishes was given, as also the promise that
henceforth he should be a fisher of men.
The Necessity of Prayer. As Jesus prayed perseveringly and fervently, before He chose His
apostles, so ought we to begin every important undertaking by prayer, so as to ensure God’s
help and blessing.
The Number of the Apostles. Our Lord chose twelve apostles, this number having been fore-
ordained, and pre-figured in the Old Testament by the twelve patriarchs. The kingdom of the
Messias sprang from Israel, the chosen people of God ; and even as Israel was descended from
the twelve sons of Jacob (or Israel), so does the spiritual Israel or New Covenant of grace, the
Church, proceed from the twelve spiritual sons of the true Israel (or Wrestler), Jesus Christ.
Whoever was descended from Jacob’s twelve sons, belonged to the Old Covenant, and had a
share in its promises. In like manner, whoever wishes to belong to the New Covenant, and enjoy
its treasures of grace, must be spiritually descended from the twelve apostles, the patriarchs of
the Church, or, in other words, must be a member of the One Apostolic Church.
Proofs of our Lord's Divinity. We have already seen with awe the miraculous power of Jesus, by
which He showed Himself to be Lord over all creation, even over death and hell, and we saw
that this miraculous power was in Himself, and was the result of His Divine Omnipotence. The
chapter we have just read makes this even more clear; for we see Him hand over the power of
working miracles to His apostles, sending them forth in His name to work miracles, to heal the
sick, and cast out devils. How could Jesus have imparted this power to others, if He were not
Almighty — if He were not God?
The fear of man and the fear of God. Our Lord told His apostles to fear God more than men,
because these last could, at the worst, only deprive them of their mortal life, but that God could
cast both their souls and bodies into hell. Christians ought never to do anything, or leave
anything undone out of human respect. Daniel, Susanna, the seven Machabees, and the apostles
before the council, are splendid examples of how the fear of man is overcome by the fear of God.
Confidence in Divine Providence. Our Lord said to His apostles, when He sent them out: "Not one
sparrow shall fall on the ground without your Father. But the very hairs of your head are
numbered. Fear not, therefore: better are you than many sparrows.”
Necessity and merit of good works. St. Chrysostom writes thus: “So that none might plead
poverty as an excuse for not ministering to Christ in the person of His disciples, Jesus cites a cup
of cold water as a gift which, though it costs nothing, is a proof of love.”
The anointing of the sick with oil. We are told (Mark 6, 13) that the apostles whom our Lord sent
out “anointed with oil many that were sick, and healed them”. This was not the Sacrament of
Extreme Unction, but it was a type of, and a preparation for it. The anointing here mentioned
worked visibly and cured the body: Extreme Unction works invisibly, and primarily heals and
strengthens the soul.
The high dignity of the Apostles, and their successors and assistants, consists in this, that they are
the true representatives of Christ. He who receives them, receives our Lord; he who listens to
them, listens to Him; he who ministers to them, ministers to Him.

APPLICATION. Have you ever told lies? or neglected your prayers out of human respect? You ask
far too often what such and such people will think, and too little what Almighty God will think.
Let your thoughts dwell on hell; and pray for the gift of holy fear.
Pray often, and especially at Mass, for the successors of the Apostles, the Pope and the bishops.

1. ↑ Without a shepherd. For the Jewish priests led them into error, seeking to alienate
them from our Lord.
2. ↑ In prayer. On a mountain in the neighbourhood of Caphamaum.
3. ↑ His disciples. They had followed Him into solitude, and had slept near Him, on the
mountain. The Gospel does not tell us what was the number of His disciples. At any rate
the number had greatly increased since the call of His first followers (chapter XIII), for,
as we shall see (chapter XLI), He chose seventy-two of them, and sent them out to
preach.
4. ↑ Be with Him. As witnesses of His words and deeds from the day of His Baptism till His
Ascension.
5. ↑ To preach. Now and hereafter throughout the world.
6. ↑ Bartholomew. This was the surname of Nathanael, whom Philip brought to Jesus.
7. ↑ Matthew. He had been a publican or tax-gatherer. He was sitting at the receipt of
custom, when Jesus said to him: “Follow Me”, and immediately he arose and joined the
other disciples.
8. ↑ Son of Alpheus. Or St. James the Less, so called to distinguish him from James the
brother of John.
9. ↑ Zealot. So called because, before he became our Lord's disciple, he was distinguished
for his zealous adherence to all the precepts of the Old Testament, as, later on, was Saul,
afterwards St. Paul.
10. ↑ Iscariot. An inhabitant of Cariot, a little town of the tribe of Juda. He was the only one of
the apostles who came from Judaea, all the others being Galileans.
11. ↑ The house of Israel ^ To the Israelites who were wandering about like sheep without a
true shepherd. It was only after our Lord’s Resurrection, when He had completed the
work of Redemption, that the apostles were commanded to preach to the Gentiles.
12. ↑ Power to heal. Our Lord not only gave them power to work miracles, but commanded
them to use the power.
13. ↑ Be worthy, i. e. if the inhabitants of the house are willing to believe in the Gospel of
peace.
14. ↑ The dust. As a sign that you will hold no communion with them, but consider them as
shut out from the kingdom of heaven. &
15. ↑ Wolves. Even as wolves lie in wait and attack sheep, so will men persecute you.
16. ↑ Wise. Cautious, and on the look-out for danger, so as to avoid it when necessary.
 17. ↑ Harmless. Inoffensive and gentle.
18. ↑ For My sake. Because you believe in Me, and preach your belief.
19. ↑ Above his lord. You are in no higher position than I, your Master, am; therefore you
must not be astonished, if you are hated and persecuted in the same manner as you will
see Me persecuted.
20. ↑ Fear not. i. e. do not fear men, but fear the Just and Holy God.
21. ↑ Confess Me. Acknowledging Me by word and deed as his Lord and Saviour.
22. ↑ Confess him. Acknowledging him as My faithful friend and follower.
23. ↑ Findeth his life. The meaning of this phrase is that he who loveth the life of this world,
shall lose eternal life (See John 12, 25).

Commentary[edit]
Philo, who had a negative view of Pilate, mentions him ordering executions without trials. [9]
 Matthew
Sanhedrin Matthew 26:57–67
trial  before  Caiaph
as  (Matthew, Mark,  Jesus taken to Caiaphas' court.
Luke)
 Sanhedrin brought forth false
or  Annas  (John)
witnesses.
 Jesus remained silent.
Caiaphas: 'Are you the
Messiah, the Son of God?'
 Jesus: 'You say so, but from
now on you will see the Son of
Man next to the Mighty One
and coming on the clouds of
heaven.'
 Caiaphas tore his clothes and
said: 'Blasphemy! Who needs
more witnesses, now you have
heard the blasphemy! What do
you think?'
 The rest answered: 'He is
worthy of death!'
 Jesus spat on and beaten.
'Prophesy, who hit you,
Messiah?'
 Denial of Peter.
Trial before Matthew 27:1–14
Pilate  (Luke: and
also  before Herod  Early in the morning the chief
Mark
Mark 14:53–65
 Jesus taken to the high priest.
 Sanhedrin brought forth false
witnesses.
 Jesus remained silent. High priest:
'Are you the Messiah, the Son of the
Blessed One?'
 Jesus: 'I am, and you will see the
Son of Man next to the Mighty One
and coming on the clouds of
heaven.'
 High priest tore his clothes: 'Who
needs more witnesses, now you
have heard the blasphemy! What do
you think?'
 They all condemned him as worthy
of death.
 Jesus spat on, blindfolded and
beaten. 'Prophesy!'
 Denial of Peter.
Mark 15:1–5
 Very early in the morning the chief
Luke
Luke 22:54–71
 Jesus taken to high priest's
house.
 Denial of Peter.
 Jesus mocked and beaten.
Blindfolded and asked:
'Prophesy! Who hit you?'
 At daybreak, Sanhedrin asked
Jesus if he is the Messiah.
 Jesus: 'You won't believe me,
but from now on the Son of
Man will be next to the power
of God.'
 All: 'Are you then the Son of
God?'
 Jesus: 'You say that I am.'
 All: 'Who needs more
testimony? We've heard him
say it himself!'
Luke 23:1–12
 The whole assembly rose and
John
John 18:13–28
 Jesus taken to Annas'
court.
 Denial of Peter (part 1).
 Annas questioned Jesus
about his disciples and
teaching.
 Jesus told Annas about
his ministry.
 Officer of Annas slapped
Jesus, who asked him
why.
 Annas sent Jesus, bound,
to Caiaphas.
 Denial of Peter (part 2).
 Jesus taken from
Caiaphas to Pilate.
John 18:28–38
 Early in the morning Jesus
Antipas)
priests and elders planned to
have Jesus executed.
 Judas regretted, threw back
the thirty pieces of silver into
the Temple and hung himself.
 Pilate: 'Are you the king of the
Jews?' Jesus: 'You have said
so.'
 Jesus otherwise remained
silent, which amazed Pilate.
Jesus Matthew 27:15–26
versus Barabba
s  Narrator explains the amnesty
vote and Barabbas.
 Pilate asked crowd: 'Should I
priests, elders, law teachers and
Sanhedrin made plans, bound
Jesus and took him to Pilate.
 Pilate: 'Are you the king of the
Jews?' Jesus: 'You have said so.'
 Jesus otherwise remained silent,
which amazed Pilate.
Mark 15:6–15
 Narrator explains the amnesty vote
and Barabbas.
 Pilate asked crowd: 'Do you want
took Jesus to Pilate.
 They accused Jesus of
subverting the nation,
opposing Roman taxes, and
claiming to be Messiah, a
king.
 Pilate: 'Are you the king of the
Jews?' Jesus: 'You have said
so.'
 Pilate: 'I find no guilt in this
man.'
 They: 'He came from Galilee
stirring up people all over
Judea by his teaching!'
 Pilate sent Jesus to Herod
Antipas because he was a
Galilean.
 Herod – also in Jerusalem at
the time – was pleased to see
Jesus, but Jesus didn't
answer his questions. The
chief priests and law teachers
accused Jesus. Herod and his
soldiers then mocked Jesus,
put an elegant robe on him
and sent him back to Pilate.
Luke 23:13–25
 Pilate tells chief priests and
rulers: 'I've found Jesus not
guilty, neither has Herod. So I
was taken to Pilate by the
Jewish leaders, who
refused to enter the
praetorium to stay
ceremonially clean for
Passover.
 Pilate came out and asked
them why. They said only
Pilate could apply the
death penalty.
 Pilate, inside: 'Are you the
king of the Jews?' Jesus:
'My kingdom is not of this
world, otherwise my
servants would have
fought to prevent my
arrest by the Jewish
leaders.'
 Pilate: 'You are a king,
then!' Jesus: 'You say that
I am a king. In fact, the
reason I was born and
came into the world is to
testify to the truth.
Everyone on the side of
truth listens to me.' Pilate:
'What is truth?'
 Pilate, outside: 'I find no
guilt in him.'
John 18:39–19:16
 Pilate explained the
amnesty vote and asked:
'Do you want me to
 release Barabbas or Jesus 'the
Messiah'?'
 Pilate's wife begged him to
release Jesus. Chief priests
and elders persuaded the
crowd against Jesus.
 Pilate asked crowd: 'Who
should I release?' Crowd:
'Barabbas!'
 Pilate: 'What should I do with
Jesus?' Crowd: 'Crucify him!'
 Pilate: 'What crime has he
committed then?' Crowd,
louder: 'Crucify him!'
 Pilate washed his hands of
guilt and said: 'I'm innocent of
this man's blood, it's your
responsibility!' Crowd: 'His
blood is on us and on our
children!'
 Pilate released Barabbas, had
Jesus flogged and abducted.
me to release the king of the Jews?'
 Chief priests stirred up the crowd to
release Barabbas.
 Pilate: 'What shall I do, then, with
the one you call the king of the
Jews?' Crowd: 'Crucify him!'
 Pilate: 'What crime has he
committed then?' Crowd, louder:
'Crucify him!'
 Pilate released Barabbas, had
Jesus flogged and abducted.
will flog him and release him.'
 But the crowd shouted: 'Away
with him! Release Barabbas!'
 Narrator explains Barabbas.
 Pilate tried to appeal for
Jesus's release and repeated
his not guilty verdict, but due
to insistent loud shouting for
crucifixion, Pilate gave in to
their demand.
 Pilate released Barabbas, had
Jesus abducted.
release 'the king of the
Jews'?'
 They shouted back: 'No,
not him! Give us
Barabbas!' Narrator
explains Barrabas.
 Pilate had Jesus flogged.
Soldiers put a crown of
thorns and purple robe on
Jesus, hit his face and
mocked him saying: 'Hail,
king of the Jews!'
 Pilate, outside, repeated
his not guilty verdict and
presented Jesus: 'Here is
the man!'
 Chief priests and officials
shouted: 'Crucify! Crucify!'
Pilate: 'Go ahead and
crucify him. I myself find
no guilt in him.' Jewish
leaders: 'Our law says he
must die because he
claimed to be the Son of
God.'
 Pilate, afraid, interrogated
Jesus inside. Jesus: 'You
would have no power over
me if it were not given to
you from above. Therefore
the one who handed me
over to you is guilty of a
greater sin.' Pilate tried to
set Jesus free.

Jesus abducted Matthew 27:27–31
for crucifixion
 Roman soldiers took Jesus into
the praetorium.
 Soldiers undressed Jesus and
put a scarlet robe, a crown of
thorns and a staff on him.
 Soldiers knelt in front of Jesus
and mocked him saying: 'Hail,
king of the Jews!'
 They spit on him, took the staff
and struck his head.
 They took off the robe, put his
clothes back on and led him
away.
Mark 15:16–20
 Roman soldiers took Jesus into the
praetorium.
 Soldiers put a purple robe and a
crown of thorns on Jesus.
 Soldiers called out to Jesus: 'Hail,
king of the Jews!'
 They struck his head with a staff,
spit on him and knelt in homage to
him.
 After mocking, they took off the
purple robe, put his clothes back on,
led him outside and away.
Luke 23:26
 Jesus led away by Roman
soldiers.
 [No mistreatment by soldiers]
 Jewish leaders: 'If you let
him go, you disobey
Caesar. Anyone who
claims to be a king
opposes Caesar.'
 Pilate brought out Jesus
around noon, saying:
'Here is your king.' They
shouted: 'Take him away,
crucify him!'
 Pilate: 'Shall I crucify your
king?' Chief priests: 'We
have no king but Caesar.'
 Pilate handed Jesus over
to them for crucifixion.
John 19:16
 Jesus led away by chief
priests.
 [No mistreatment by
soldiers; this did happen
earlier, see 19:1–3]
 Introduction

Most versions of the Passion begin with the events in the Garden of Gethsemane. Some
also include the Last Supper, while some writers begin the story as early as Palm
Sunday, when Jesus entered Jerusalem to the applause of the crowds.

The Passion is a story about injustice, doubt, fear, pain and, ultimately, degrading death.
It tells how God experienced these things in the same way as ordinary human beings.

The story of the Passion

The elements of the Passion story are these:

 The Last Supper

 The agony in the Garden of Gethsemane

 The arrest of Jesus after his betrayal by Judas

 The examination and condemnation of Jesus by the Jews

 The trial before Pilate during which Jesus is sentenced to be whipped and crucified

 The crucifixion of Jesus

The Last Supper

Jesus and the disciples share a last meal together either

during Passover (Synoptic Gospels) or on the eve of Passover (John's Gospel).

During the meal Jesus blesses and breaks bread, which he gives to the disciples saying
"Take, eat; this is my body which is given for you; do this in remembrance of me".

After the meal Jesus blesses some wine and gives it to the disciples saying "Drink ye all
of this; for this is my blood of the new covenant, which is shed for you and for many for
the forgiveness of sins. Do this, as oft as ye shall drink it, in remembrance of me".

This event is the foundation of the Christian sacrament of the Eucharist, which includes
services such as Holy Communion, Mass, The Lord's Supper. Although different Christian
denominations have many different ways of celebrating the Eucharist, and understand it
in different ways, they all developed from the Last Supper.

During the meal Jesus predicts that he will be betrayed by one of those sharing the meal
with him, and that another of the disciples will disown him.

The agony in the Garden

After supper Jesus goes with the disciples to spend the night in prayer in the Garden of
Gethsemane.

Jesus asks God if he can escape his fate..."Father, if you are willing, take this cup from
me; yet not my will, but yours be done."
 Despite this prayer he willingly submits to God's will and continues to prepare himself.
God sends an angel to give Jesus strength for the ordeal.

Jesus continues to pray and his distress is such that 'his sweat was like drops of blood'.

The disciples who Jesus asked to wait with him fell asleep; even his closest friends left
him to suffer alone.

Jesus is betrayed by Judas and arrested

A group of armed men, sent by the Jewish authorities, arrives in the Garden to arrest
Jesus.

Judas betrays Jesus by identifying him with a kiss - the signal he had arranged
beforehand.

Peter, one of the disciples, takes a sword and cuts off the ear of one of the arresting
party. The disciple believes that he is trying to protect Jesus, but by doing so he
abandons Jesus' teaching against violence.

Jesus forbids further violence and heals the injured man.

The disciples run away and Jesus is taken away.

Jesus is tried by Jewish officials

Jesus is questioned in front of a group of Jewish religious leaders. The Gospels give
different accounts of this, and of who is present.

Caiaphas, the Chief Priest of the Temple wanted to destroy Jesus before he caused a
rebellion that would bring down the comfortable world of the Temple and enraging the
Roman authorities.

During questioning Jesus says enough for the Romans to see him as a rebel, and the
Jews to regard him as a blasphemer.

The trial of Jesus before the Jewish authorities is a source of much controversy, and has
been used in the past to justify anti-Semitism.

Modern Christians do not blame the Jews for the death of Jesus.

The Jewish authorities had several reasons for being angry with Jesus:

 Jesus had challenged their authority - earlier in the week Jesus had gone to the
Temple and protested against the moneychangers, as a symbolic denunciation of all
the injustices the Temple stood for.

 Jesus was reinterpreting Jewish Law

 Jesus was breaking the laws concerning the Sabbath

 Jesus claimed to be the Messiah, a claim which the authorities thought blasphemous

 The claim to be Messiah suggested that Jesus was preparing some sort of rebellion -
probably against the Roman colonial government. Such a revolt would endanger the
relationship between Roman and Jewish authorities. (In those days the Messiah was
expected to be a royal figure who would defeat the enemies of God and cleanse or
rebuild the temple, and perhaps also bring God's justice to the world.)
Jesus is tried by Pilate

Jesus is tried by Pontius Pilate, the Roman governor, on a charge of treason. The
Jewish authorities were not authorised to execute people, so they needed to transfer the
case to the Roman authorities.

Pilate is not convinced that Jesus is guilty of a capital crime and suggests that it would
be sufficient to flog him.

The crowd objects to this and demands that Jesus be killed. Pilate gives in and sentences
Jesus to be flogged first and then executed by crucifixion.

Although the Gospels paint Pilate as a weak man who ignores justice rather than stand
against the crowd, other sources say that he was tough and authoritarian, and unlikely
to have been pushed around by anyone.

Pilate was eventually ordered back to Rome and tried for the cruel way he treated the
people under his government.

There is a Christian tradition that Pilate and his wife eventually converted to Christianity.

The crucifixion

Jesus is whipped and then, to mock the claim that he is 'King of the Jews', given a crown
of thorns and dressed in a purple robe. Jesus carries his cross to the place of crucifixion,
helped by Simon of Cyrene.

The crucifixion takes place at a location called Calvary or Golgotha.

Jesus is stripped and nailed to the Cross. Above his head is placed a sign that says 'King
of the Jews'. Two criminals are crucified alongside him.

After some hours the soldiers check that Jesus is dead by stabbing him in the side. Blood
and water gush out.

Jesus' body is taken down and buried.

Sources for the story

The Gospels
 The Passion story is told in the 4 Gospels of the New Testament of the Bible (Mark 14-
15, Matthew 26-27, Luke 22-23, and John 18-19). The first 3 (often called the Synoptic
Gospels) have much in common, while St John's Gospel tells the story rather differently.

Seven Last Words

The Seven Last Words refer to Jesus' final seven utterances spoken from the Cross:

 Father, forgive them; they do not know what they are doing (Luke 23:34)

 I tell you this; today you shall be with me in Paradise (Luke 23:43) - Jesus said this to
one of the criminals crucified with him

 Mother, there is your son. Son, there is your mother (John 19:26)

 My God, my God, why have you forsaken me? (Mark 15:34)

 I thirst (John 19:28)

 It is finished (John 19:30)

 Father, into your hands I commit my spirit (Luke 23:46)