The Passion of the Christ[1]
The Passion is the Christian theological term used for the events and suffering – physical, spiritual, and mental – of Jesus Christ in the hours before and including his trial and execution by crucifixion. The Crucifixion of Jesus is an event central to Christian beliefs. The term first appears in 2nd century Christian texts precisely to describe the travails and suffering of Jesus in this present context. The word passion has since taken on a more general application and now also describes the accounts of Christian martyrs. Those parts of the four Gospels that describe these events are known as the "Passion narratives". The non-canonical Gospel of Peter is also a Passion narrative. In the liturgical calendar, the Passion is commemorated in Holy Week, beginning on Palm Sunday and ending on Easter Saturday.
The Passion begins at Matthew 26, Mark 14, Luke 22 and John 12 with the conspiracy against Jesus by the Jewish chief priests and the teachers of the law,[2] and unfolds in the following events:
In Jerusalem, the Last Supper is shared by Jesus and his disciples. Jesus gives final instructions, predicts his betrayal, and tells them all to remember him. On the path to Gethsemane after the meal, Jesus tells them 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.
In Gethsemane, later that night as the disciples rest, Jesus prays; then Judas Iscariot leads in either "a detachment of soldiers and some officials from the chief priests and Pharisees"[3] (accompanied according to Luke's Gospel by the chief priests and elders)[4], or a "large crowd armed with swords and clubs, sent from the chief priests and elders of the people"[5], which arrests Jesus; all his disciples run away.
The arresting party brings Jesus to the Sanhedrin (Jewish supreme court); according to Luke's Gospel, Jesus is beaten up by his Jewish guards prior to his examination;[6] 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[7] 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”.[8] They then send him to Pontius Pilate. Peter has followed Jesus and joined the mob awaiting Jesus’ fate; they suspect he is a sympathizer, so Peter denies he knows Jesus. Suddenly the cock crows and Peter remembers what Jesus had said.
Pilate, the Roman governor, examines Jesus, decides he is innocent; 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. 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.[9]
Golgotha, a hill outside Jerusalem, later morning through mid afternoon. Jesus is crucified and dies. According to the synoptic gospels, the high priest who examines Jesus is Caiaphas; in John, Jesus is also interrogated by Annas, Caiaiphas' father-in-law.
The Gospel of Luke states that Pilate sent Jesus to be judged by Herod Antipas because as a Galilean he was under his jurisdiction. Herod was excited at first to see Jesus and hoped Jesus would perform a miracle for him and asked Jesus several questions but Jesus did not answer. Herod then mocked him and sent him back to Pilate after giving him an "elegant" robe to wear.[10]
All the Gospels have a man named Barabbas[11] 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.
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 was then taken by the soldiers to the Praetorium where, according to Matthew and Mark, the whole contingent of soldiers was called together. They placed a purple robe on him, put a crown of thorns on his head, and according to Matthew, put a rod in his hand. They mocked 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 had 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 urged the crowd to demand Jesus' death. Pilate resigned himself to the decision, washing his hands (according to Matthew) before the people as a sign that Jesus' blood would not be upon him.
According to the Gospel accounts he was forced, like other victims of crucifixion, to drag his own cross to Golgotha,[12] 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".[13] Luke adds that Jesus' female followers were following him, and mourning his fate, but that he responded by quoting Hosea 10:8;[14]
The Synoptic Gospels state that on arrival at Golgotha, Jesus was offered wine laced with myrrh to lessen the pain, but he refused it. Jesus was then crucified, according to Mark, at the third hour (9 AM) the morning after the Passover meal, Pilate had a plaque fixed to Jesus' cross inscribed, (according to John) in Hebrew, Greek and the Latin - Iesu Nazarenus Rex Iudeorum, (The original in Greek of the Gospels reads meaning Jesus of Nazareth, King of the Jews. Mark has the plaque say simply, King of the Jews. The Gospels then state that they divided Jesus' clothes between the soldiers 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 had been following taunted Jesus, saying "He trusts in God; let God deliver him now!", and suggested that Jesus might perform a miracle to release himself from the cross.
According to the Gospels, two thieves were also crucified, one on each side of him. According to Luke, one of the thieves reviled Jesus, while the other declared Jesus innocent and begged that he might be remembered when Jesus came to his kingdom.
John records that Mary, his mother, and two other women stood by the cross as did a disciple, described as the one whom Jesus loved. Jesus committed his mother to this disciple's care. According to the synoptics, the sky became dark at midday and the darkness lasted for three hours, until the ninth hour when Jesus cried out Eloi, Eloi, lama sabachthani? (My God, why have you forsaken me?). The centurion standing guard, who had seen how Jesus died, declared Jesus innocent (Luke) or Son of God (Matthew, Mark).
John also says that, as was the custom, the soldiers came and broke the legs of the thieves, so that they would die faster, but that on coming to Jesus they found he had already died. A soldier pierced his side with a spear.
The various words of Jesus during the Crucifixion are collected from the different Gospel accounts as the Last Words of Christ.
“So the soldiers came and broke the legs of the first, and of the other who had been crucified with Jesus; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water… For these things took place that the scripture might be fulfilled, ‘Not a bone of him shall be broken.’ And again another scripture says, ‘They shall look on him whom they have pierced’” (John 19:32-37).
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The Passion of Hallaj[15]
The most controversial figure in the history of Islamic mysticism, Abu al-Moghith al-Hosain ibn Mansur al-Hallaj was born 244/858 near al-Baizain the province of Fars. He travelled very widely, first to Tostar and Baghdad, then to Mecca, and afterwards to Khuzestan, Khorasan, Transoxiana, Sistan, India and Turkestan. Eventually he returns to Baghdad, where his bold preaching of union with God caused him to be arrested on a charge of incarnationism. He was condemned to death and cruelly executed on 28 March 913 CE.
After many tales about Hallaj began to circulate, he set out for Makkah where he resided for two years. On his return he was a different man, calling people to the “truth” in terms which no one understood. He was expelled from fifty cities.
In their bewilderment the people were divided concerning him. His detractors were countless, his supporters innumerable. They witnessed many wonders performed by him. Tongues wagged, and his words were carried to the caliph. Finally all were united in the view that he should be put to death because of his saying, “I am the Truth.”
A group of the theologians made common cause against Hallaj and carried a garbled version of his words to Mo’tasem (caliph); they turned his vizier Ali ibn Isa against him. The caliph ordered that he should be thrown into prison. There he was held for a year. But people would come and consult him on their problems. People were prevented from visiting him and for five months no one came near him, except Ibn Ata once and Ibn Khafif once.
It is said that on the first night of his imprisonment the gaolers came to his cell but could not find him in the prison. They search through all the prison, but could not discover a soul. On the second night they found neither him nor the prison, for all their hunting. On the third night they discovered him in the prison.
When Hallaj was first confined there were three hundred souls in the prison. Hallaj addressed them, “Prisoners, shall I set you free?” “Why do you not free yourself?” they replied. “I am God’s captive. I am the sentinel of salvation,” he answered. “If I so wish, with one signal I can loose all bonds.”
Hallaj made a sign with his finger, and all their bonds burst asunder. “Not where are we to go?” the prisoners demanded. “The gate of the prison is locked.”
Hallaj signaled again, and cracks appeared in the walls. “Now go on your way,” he cried. “Are you not coming too?” they asked. “No,” he replied. “I have a secret with Him which cannot be told save on the gallows.” “Where have the prisoners gone?” the warders asked him next morning. “I set them free” Hallaj answered. Why did not not go?” they enquired. “God has cause to chide me, so I did not go” je replied.
This story was carried to the caliph. “There will be a riot”, he cried. “Kill him or beat him with sticks until he retracts.”
They beat him with sticks three hundred times. At every blow a clear voice was heard to say, “Fear not, son of Mansur!” Then they led him out to be crucified.
Loaded with thirteen heavy chains, Hallaj strode out proudly along the way waving his arms like a very vagabond. “Why do you strut so proudly?” they asked him. “Because I am going to the slaughterhouse,” he replied.
When they brought him to the base of the gallows at Bab al-Taq, he kissed the wood and set his foot upon the ladder. “How do you feel?” they taunted him. “The ascension of true men is the top of the gallows,” he answered. He was wearing a loincloth about his middle and a mantle on his shoulders. Turning towards Makkah, he lifted up his hands and communed with God. “What do you say,” asked a group of his followers, “concerning us who are your disciples, and these who condemn you and would stone you?” “They have a double reward, and you a single,” he answered. Then all the spectators began to throw stones. Shebli, to conform, cast a clod. Hallaj signed. “You did not sign when struck by all these stones. Why did you sigh because of a clod?” they asked. “Because those who cast stones do not know that they are doing. They have an excuse.” Then they cut off his hands. He laughed. “Why do you laugh?” they cried.”It is an easy matter to strike off the hands of a man who is bound,” he answered. “He is a true man, who cuts off the hand of attributes which remove the crown of aspiration from the brow of the Throne.” They hacked off his feet. He smiled. “With these feet I made an earthly journey,” he said. “Other feet I have, which even now are journeying through both the worlds. If you are able, hack off those feet!” Then he rubbed his bloody, amputated hands over his face, so that both his arms and his face were stained with blood. “Why did you do that?” they enquired. “Much blood has gone out of me”, he replied. “I realize that my face will have gown pale. I rubbed blood over my face so that I might appear rose-cheeked inyour eyes. The cosmetic of heroes is their blood.” “Even if you bloodied your face, why did you stain your arms?” “I was making ablution.” “What ablution?” “When one prays two raka’s in love,” Hallaj replied, the ablution is not perfect unless performed with blood.” Next, they plucked out his eyes. A roar went up from the crowd. Some wept, some flung stones. Then they made to cut out his tongue. “Be patient a little, give me time to speak one word,” he entreated. “O God,” he cried, lifting his face to heaven, “do not exclude them for the suffering they are bringing on me for Thy sake, neither deprive them of this felicity. Praise be to God, for that they have cut off my feet as I trod Thy way. And if they strike off my head from my body, they have raised me up to the head of the gallows, contemplating Thy majesty.”
Then they cut off his ears and nose. An old woman carrying a pitcher happened along. Seeing Hallaj, she cried, “Strike and strike hard and true. What business has this pretty little Wool-carder to speak of God?” The last words Hallaj spoke were—“Love of the One is isolation of the One.” Then he chanted this verse: “Those that believe not therein seek to hasten it; but those who believe in it go in fear of it, knowing that it is the truth.” This was his final utterance. They then cut out his tongue. It was the time of the evening prayer when they cut off his head. Even as they were cutting off his head, Hallaj smiled. Then he gave up the ghost.
A great cry went up from the people. From each one of his members came the declaration, “I am the Truth.” Next day they declared, “This scandal will be even greater than while he was alive.” So they burned his limbs. From his ashes came the cry, “I am the Truth,” even as in the time of his slaying every drop of blood as it trickled formed the word Allah. Dumbfounded, they cast his ashes in the Tigris. As they floated on the surface of the water, they continued to cry, “I am the Truth.”
Hallaj had said, “When they cast my ashes into the Tigris, Baghdad will be in peril of drowning under the water. Lay my robe in front of the water, or Baghdad will be destroyed.” His servant, when he saw what had happened, brought the master’s robe and laid it on the bank of the Tigris. The waters subsided, and his ashes became silent. Then the gathered his ashes and buried them.
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[1] The Passion of the Christ, taken mainly from Encyclopedia Wikipedia and Encyclopedia Britannica, Deluxe Edition 2008.
[2] Matt.26:3-5; Mark 14:1; Luk.22:2-5.
[3] John 18:3
[4] Luke 22:52.
[5] Matt.26:48; Mark 14:43.
[6] Luke 22:63
[7] John 18:22
[8] Matt.26:67
[9] Matt.27
[10] Lk. 23:8-12.
[11] Bar-abbas means son of Abbas, the Lord. Some manuscripts of Matthew say Jesus Barabbas, suggesting that an early version of the story contrasted the fate of two men both named Jesus. (Wikipedia).
[12] A place of skulls.
[13] Luke 23:26
[14] The high places also of Aven, the sin of Israel, shall be destroyed. The thorn and the thistle shall come up on their altars; and they shall say to the mountains, "Cover us!" and to the hills, "Fall on us!" (21st Century King James Version).
[15] The Episodes of al-Hallaj have been taken from the Book, “ Saints and Mystics: Episodes from the Tadhkirat al-Auliya (Memoires of the Sains)” by Farid al-Din Attar; Translated by A. J. Arberry; Penguin Books Ltd., London, England, New York, USA, Victoria, Australia, Ontario, Canada and Auckland, New Zealand, 1966; pp. 266-271.
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