Crucifixion Archives - Community in Mission

May 5, 2020

How Did Jesus Go From Being a Hero to Being Hated In Less Than a Week?

Although we are well into the Easter season, my mind harkens back to an event on Good Friday that has often puzzled me. What turned the crowd against Jesus? Recall that just six days earlier, on Palm Sunday, the crowds praised Him, acclaimed Him Son of David, and spoke of Him as a king and messiah. By the morning of Good Friday, though, they were calling for Him to be crucified. What turned them against Him?

My usual explanation was to suppose that the Temple leaders hired a crowd of ruffians and coached them on what to say. In other words, I conjectured that these were not the same people who welcomed Jesus on Palm Sunday but rather a carefully selected group assembled on the plaza in front of the governor’s residence (the Praetorium). While it may be true that the Temple leaders coached them, it still raises the question, how were they able to find so many people willing to turn against a man so widely admired and appreciated by the ordinary faithful?

Fr. Antonin-Gilbert Sertillanges gave a thoughtful and insightful analysis of this event and of the crowd’s motivation in his book What Jesus Saw from the Cross. Let us consider Fr. Sertillanges’ explanation of the mood of the crowd. (Note that he does notdiscount that many in the crowd may well have hailed Jesus as Messiah on Palm Sunday.)

At the beginning of his sacred ministry … Jesus had aroused intense enthusiasm …. [But now] what is the grievance? That the leaders of the Jews should have hated Jesus is perhaps intelligible, but the enmity of the crowd is most mysterious. It is only at the last moment that it becomes manifest, and then only under the stimulus of encouragement from the priests (pp. 157-158).

So, Fr. Sertillanges has pondered the mysterious shift in mood of the crowd. And while he notes that there was some stimulus from the Temple leaders, he does not presume that those leaders had gathered the crowd.

[On that Good Friday] morning the crowd assembled for reasons of its own. They have a right to have a prisoner released to them on this day and they are coming to claim that right. Perhaps they are thinking of Barabbas, perhaps of Jesus, who is just at this moment appearing before the tribunal. … Pilate [however] irritates them twice by referring jocularly to [Jesus] as “their king.” [And thus, Jesus now] arouses their division more than their pity: a messiah in chains before a Roman governor? This seems to be the kernel of the matter in the eyes of these Israelites, who were enthusiastic [on Palm Sunday], a few moments ago were in doubt, and now are suddenly hostile and furious (p. 158).

Now Father moves to the psychological shift that takes place:

Mobs do not like to be disillusioned; and the man who disappoints them may pass in a moment from the rank of a national hero to nothing, and even to less than nothing. … Think what a disillusionment it is for the Jews to see Jesus in this [scourged] condition before Pilate. … This is the Pauline “scandal of the cross” (p. 159).

From disappointment they pass to spite, from spite to anger, and under the ceaseless encouragement of their iniquitous leaders they are easily roused to exasperation. The word crosshas been spoken; it is taken up and repeated. … The taste of blood now begins to intoxicate the mob; a thrill of cruelty runs through them all. To any further questions or objections, the maddened crowd has only one reply, given with increasing violence: “Crucify him! Crucify him!” (pp. 159-160)

[And thus, Jesus departs the Preatorium] carrying all his blessings with him. As he processes along the way … the cruel gaiety of this day has gone to everybody’s head. Every savage instinct latent in the heart of man was awake; souls froth over with rage in this anticipatory delegation of those in every generation who would hate and oppose Christ vented itself in the cry of Satanic joy (p. 161).

Going even deeper into the cause of their disillusionment, Fr. Sertillanges ponders:

And yet, [at a deeper spiritual level] the problem still remains: how did this transformation which we have described become possible?

The mystics tell us that a great moral lapse is always preceded by hidden causes. [Some have noted that] the Jewish masses at that time were prone to mystical curiosity and superstitious practices. The success that Jesus achieved among the masses was due to the [messianic] interests of the moment and the enthusiasm aroused by his miracles, the fascination of his discourse, and to the sardonic satisfaction of hearing their leaders criticized and of seeing them defied …. [This explains their attraction to Jesus] more than a fully convinced adherence to Jesus and his teaching (pp. 161-162).

The people had become dazzled, not convinced, and their carnal expectations were disappointed. Jesus as a political Messiah … Casting off the Roman yoke, the abolition of taxes and the return of the Jews of the dispersal, this is what would have won them over. But the aims and the doctrines of the Savior were not of this kind; and this is the reason why, as soon as they see their selfish hopes disappointed, the crowd turned against him. Their favor becomes hostility (p. 162).

This is quite a rich examination of the puzzling shift in the mood of the crowd.To Father’s reflection I can only add that St. Paul calls the cross a stumbling block to Jews because Deuteronomy (21:23) says, “Cursed is everyone who hangs on a tree.” As they beheld Jesus horribly scourged, a prelude to crucifixion, they judge Him cursed by God and bitterly dismissed the idea that He could be the Messiah they hoped for.

There much to ponder in Fr. A.G. Sertillanges’ What Jesus Saw from the Cross. It is rich in history and spirituality and I highly recommend it for your reading.

March 29, 2018March 30, 2018

Passiontide Chronology: Good Friday

Jesus was arrested late Thursday evening. The Scriptures recount,

They took Jesus to the high priest, and all the chief priests, the elders and the teachers of the law came together (Mark 14:53).

According to Mark’s chronology there was a sham of a trial, based on false evidence and distortions of Jesus’ teachings.

Now the chief priests and the whole Sanhedrin were seeking testimony against Jesus to put Him to death, but they did not find any. For many bore false witness against Jesus, but their testimony was inconsistent. Then some men stood up and testified falsely against Him: “We heard Him say, ‘I will destroy this man-made temple, and in three days I will build another that is made without hands.’” But even their testimony was inconsistent. So the high priest stood up before them and questioned Jesus, “Have You no answer? What is it these men are testifying against You?” But Jesus remained silent and made no reply. Again the high priest questioned Him, “Are You the Christ, the Son of the Blessed One?” “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand of Power and coming with the clouds of heaven.” At this, the high priest tore his clothes and declared, “Why do we need any more witnesses? You have heard the blasphemy. What is your verdict?” And they all condemned Him as deserving of death. Then some of them began to spit on Him. They blindfolded Him, struck Him with their fists, and said to Him, “Prophesy!” And the officers received Him with slaps in His face (Mark 14:53-65).

According to tradition, Jesus spent the rest of the night in the dungeon under the House of Caiaphas. It had doubled as a kind of cistern for holding rainwater.

The events of this early Friday morning are tightly packed. In the space of three or four hours, Jesus is sent to Pilate, then to Herod, then back to Pilate, questioned, condemned to die, and led out to be crucified by 9:00 AM.

The events begin around 6:00 AM:

Early in the morning, the chief priests, elders, scribes, and the whole Sanhedrin devised a plan. They bound Jesus, led Him away, and handed Him over to Pilate (Mark 15:1).

Pilate is less than enthusiastic to be saddled with this interrogation, but fearing a riot if he does not, he enters into the fray. Pilate’s behavior is a portrait in vacillation. According to Luke, he first seeks to transfer the case to Herod, who is nearby in Jerusalem (See Luke 23:6-12). However, Jesus says not a word to Herod. So after making sport of Jesus, Herod sends Him right back to Pilate. In another attempt to placate the crowd and evade making a decision, Pilate presents to them what amounts to a fake Messiah, aptly named “Barabbas” (which means “son of the father”). Can Barabbas save the day? He cannot, for he is not the true “Son of the Father.” Only Jesus can deliver Pilate—or any of us, for that matter.

I will not be treating the whole trial before Pilate in today’s post. (I’ve written about it in more detail here: The Trial Before Pilate.) In the end, though Pilate concludes that Jesus is innocent of the charges, he hands Him over to be crucified. In so doing, he is likely trying to save his own career. He will not take a stand for Jesus. Rather, he sits upon the judgment seat, violates his own conscience, and condemns Jesus to death. It is about the third hour (9:00 AM).

There is some debate about the specific time of day in the various biblical accounts. Mark 15:25 says that Jesus is crucified at the third hour (9:00 AM). In John 19:14 the crucifixion is set at the sixth hour (Noon). Both Matthew 27:45 and Luke 23:44 hint at a time closer to noon in their reference to a darkness coming over the land from noon until 3:00 PM.

In considering these “issues” of the exact time of day, we ought to remember that the people of Jesus’ era did not have clocks and watches. They did not speak or think of time in the precise ways that we modern Westerners do. Time was spoken of in general ways; the mention of the third hour, or the sixth hour, or the ninth hour could include a broader swath of time relatively near that declared hour. It is a little bit like our terms “mid-morning” or “mid-afternoon,” which can refer to a period of several hours. Mark does not necessarily mean precisely at 9:00 AM nor does John mean precisely at noon.

There is a lot of overlap in references to the third hour, the sixth hour, and the ninth hour, softening the possible conflict between the accounts. The need to nail down the exact times of day of the various events says more about our modern obsession with time than it does about accounts that are close, even if not precise, descriptions of the events.

Comparing all the texts leads to a general time frame. Thus, it would seem that Jesus undergoes trials before Pilate and Herod in the early morning (somewhere between 6:00 and 9:00 AM). He is sentenced by Pilate to crucifixion somewhere in mid-morning. He is mocked and led out to be crucified in the late morning. Near noon, He is stripped of His outer garments and hung on the cross. From about noon through the early afternoon a darkness comes over the land and Jesus hangs on the cross. He dies in the midafternoon, at around 3:00 PM.

What of this darkness of some three hours? In Luke 23:44, we read, It was now about the sixth hour, and there was darkness over the whole land until the ninth hour (i.e., from noon until 3:00 PM).

Although this seems to describe a solar eclipse, it isn’t appropriate to insist that it was an eclipse (at least as we define the term today). Matthew, Mark, and Luke all speak to the darkness of that day using the Greek term σκότος (skotos), meaning simply “darkness.” Only Luke went on to state the reason for the darkness: the sun was darkened (Luke 23:45). He even used the Greek word ἐκλιπόντος (eklipontos), from which the word “eclipse” was derived. In Greek, however, the word eklipontos simply means “darkened,” whereas our word “eclipse” refers to a darkening as a result of the moon blocking the light of the sun. However, that is not necessarily (or even likely) what Luke meant here.

As a general rule, one should avoid applying a scientific explanation to a text when that may not have been the author’s intention. That there was darkness over the land from about noon until three is certainly attested to in the sacred texts, but the cause of that darkness is not definitively stated to be an eclipse, at least not as we use the term today. Perhaps God made use of other natural causes, such as very heavy clouds, to cause the light of the sun to dim. It is also possible that the darkness was of purely supernatural origin and was experienced only by some of those present.

Trying to explain the darkness in terms of the laws of science risks doing a disservice to the text by missing its deeper meaning: that the darkness of sin had reached its zenith. Whatever the physical mechanism of the darkness, its deepest cause was sin and evil.

Jesus said elsewhere, “This is the judgment: Light has come into the world, but men loved darkness instead of light because their deeds were evil” (Jn 3:19). Referring to His passion, He also said, “Night is coming, when no one can work” (Jn 9:4). When Judas left the Last Supper to betray Jesus, John observed simply and profoundly, And it was night (Jn 13:30). Yes, a deep darkness had come upon the world.

It is simply not possible here to fully comment on all the details of the crucifixion. While they are historical incidents, they are also of deep spiritual significance. I leave the consideration of most of those details to other posts and to your reflection. Jesus speaks seven times while on the cross: He asks the Father to forgive us. He bestows mercy on the repentant thief. He gives us His mother and asks us to take her into the home of our hearts. He expresses his feelings of abandonment. He voices his thirst. He announces the completion of His mission. He commends His spirit to the Father and gives up His spirit.

The earth shakes. While earthquakes were common in the region, interpreting the quake merely in scientific terms misses its theological significance. Christ has rent the earth and descended to Sheol, there to preach to the dead. The veil in the Temple has been torn from top to bottom, giving us access to the Father. He has rent our hearts and laid bare our thoughts. This also prefigures the Last Judgment:

Death is struck, and nature quaking,
all creation is awaking,
to its judge and answer making (from the Dies Irae).

It is three o’clock in the afternoon; a great silence is upon the earth. The Word of God has died in the flesh. He has gone among the dead to awaken them.

August 21, 2017August 21, 2017

Was There an Eclipse on Good Friday?

With the solar eclipse that occurred Monday, it occurred to me to consider the darkening of the sun that occurred when Jesus was on the Cross. Though some wish to explain it scientifically (as an eclipse), there may have been more at work than mere astronomy.

In Luke 23:44, we read, It was now about the sixth hour, and there was darkness over the whole land until the ninth hour (i.e., from noon until 3:00 PM).

Although this seems to describe a solar eclipse, it isn’t appropriate to insist that it was an eclipse (at least as we define the term today). Matthew, Mark, and Luke all speak to the darkness of that day using the Greek term σκότος (skotos), meaning simply “darkness.” Only Luke went on to state the reason for the darkness: the sun was darkened (Luke 23:45). He even used the Greek word ἐκλιπόντος (eklipontos), from which the word “eclipse” was derived. In Greek, however, the word eklipontos simply means “darkened,” whereas our word “eclipse” refers to a darkening as a result of the moon blocking the light of the sun. But that is not necessarily, or even likely, what Luke meant here.

As a general rule, we should avoid applying a scientific meaning to a text that is more specific than the author intends. That there was darkness over the land from noon until three is certainly attested to in the sacred texts, but the cause of that darkness is not definitively stated to be an eclipse, at least not as we use the term today. Perhaps God made use of other natural causes, such as very heavy clouds, to cause the light of the sun to dim. It is also possible that the darkness was of purely supernatural origin and was experienced only by some of those present.

Trying to explain the darkness simply in terms of the laws of science risks doing a disservice to the text by missing its deeper meaning: that the darkness of sin had reached its zenith. Whatever the physical mechanism of the darkness, its deepest cause was sin and evil.

Jesus said elsewhere, “This is the judgment: Light has come into the world, but men loved darkness instead of light because their deeds were evil” (Jn 3:19). Referring to His passion, He also said, “Night is coming, when no one can work” (Jn 9:4). And when Judas left the Last Supper to betray Jesus, John observed simply and profoundly, “And it was night” (Jn 13:30). Yes, deep darkness had come upon the world.

Some also question whether the occurrence of darkness on that day has any “basis in fact” or whether the biblical accounts are mere theologizing. Although a few modern scholars consider the reference to be a mere literary device, there seems little reason to doubt that it actually occurred. While some refer to a purported Letter of Pontius Pilate to Tiberius verifying it, the letter’s historical veracity is highly disputed.

Yet it is recorded in three of the gospels (Matthew, Mark, and Luke) and most of the Fathers of the Church treated the darkness as historical.

That said, how many people experienced the darkness and how deep it was, is not clearly specified. We should balance accepting its historical accuracy with an appreciation that the biblical texts are restrained in terms of precise details and were written with a theological purpose more so than to provide a detailed description.

Follow this link to see “Solar Eclipse 2017 Explained“