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72-502: A scene of the ecce homo is a standard component of cycles illustrating the Passion and life of Christ in art . It follows the stories of the Flagellation of Christ , the crowning with thorns and the mocking of Jesus , the last two often being combined: The usual depiction shows Pilate and Jesus, a mocking crowd which may be rather large, and parts of the city of Jerusalem . But, from

144-501: A plaque fixed to Jesus's cross inscribed, (according to John) in Hebrew, Greek and Latin – Iesus Nazarenus Rex Iudeorum , meaning Jesus of Nazareth, King of the Jews . Mark has the plaque say simply, King of the Jews. The Gospels then state that the soldiers divide Jesus's clothes among themselves, except for one garment for which they cast lots . The Gospel of John claims that this fulfills

216-469: 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. All the Gospels relate that a man named Barabbas was released by Pilate instead of Jesus. Matthew, Mark and John have Pilate offer

288-510: A Harmony of the Gospels prepared for that purpose since 1777. Daily meetings are held, some times two or three times a day, to follow the events of the day. During the course of the reading, the Congregation sings hymn verses to respond to the events of the text. Most liturgical churches hold some form of commemoration of the Crucifixion on the afternoon of Good Friday. Sometimes, this will take

360-488: A balcony seen from behind the central figures of a scourged Christ and Pilate (whose face is not visible). The crowd forms a distant mass, almost without individuality, and much of the detailed focus is on the normally secondary figures of Pilate's aides, guards, secretary and wife. One of the more famous modern versions of the ecce homo motif was that by the Polish artist Adam Chmielowski , who went on to found, as Brother Albert,

432-685: A bridegroom": The Bridegroom of the Church is transfixed with nails. The Son of the Virgin is pierced with a spear. We venerate Thy Passion, O Christ. We venerate Thy Passion, O Christ. We venerate Thy Passion, O Christ. Show us also Thy glorious Resurrection. Depictions of Western Christianity in the Middle Ages, e.g. the Egbert Codex and the Codex Aureus Epternacensis , seem to depict

504-700: A central theme in Western piety in the 15th and 16th centuries. The ecce homo theme was included not only in the passion plays of medieval theatre, but also in cycles of illustrations of the story of the Passion, as in the Great Passion of Albrecht Dürer or the engravings of Martin Schongauer . The scene was (especially in France) often depicted as a sculpture or group of sculptures; even altarpieces and other paintings with

576-492: 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 is then taken by the soldiers to the Praetorium where, according to Matthew and Mark,

648-406: A far larger scale than church Stations, with chapels containing large sculpted groups arranged in a hilly landscape; for pilgrims to tour the chapels typically takes several hours. They mostly date from the late 16th to the 17th century; most depict the Passion, others different subjects as well. The main traditional types of church music sung during Holy Week are Passions , musical settings of

720-564: A fragment was discovered in Cairo in 1884. The narrative begins with Pilate washing his hands, as in Matthew, but the Jews and Herod refuse this. Joseph of Arimathea , before Jesus has been crucified, asks for his body, and Herod says he is going to take it down to comply with the Jewish custom of not leaving a dead body hung on a tree overnight. Herod then turns Jesus over to the people who drag him, give him

792-624: A prophecy from Psalms 22:18 . Some of the crowd who have been following taunt Jesus by saying, "He trusts in God; let God deliver him now!" The statement suggests 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

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864-503: A purple robe, crown him with thorns, and beat and flog him. There are also two criminals, crucified on either side of him and, as in Luke, one begs Jesus for forgiveness. The writer says Jesus is silent as they crucify him, "...as if in no pain." Jesus is labeled the King of Israel on his cross and his clothes are divided and gambled over. As in the canonical Gospels, darkness covers the land. Jesus

936-622: A spear, and at once there came out blood and water. ...For these things took place that the scripture might be fulfilled, 'Not a bone of him shall be broken.' And again another scripture says, 'They shall look on him whom they have pierced'" ( John 19:32–37 ). In the Gospel of Mark , Jesus is described as prophesying his own Passion and his Resurrection three times: Christians argue that these are cases of genuine and fulfilled prophecy and many scholars see Semitic features and tradition in Mark 9:31 . After

1008-667: Is a term for devotional subjects such as the Man of Sorrows or Pietà , that may not precisely represent a moment in the Passion but are derived from the Passion story. The Arma Christi , or "Instruments of the Passion" are the objects associated with Jesus's Passion, such as the cross, the Crown of Thorns and the Spear of Longinus . Each of the major Instruments has been supposedly recovered as relics which have been an object of veneration among many Christians, and have been depicted in art. Veronica's Veil

1080-510: Is also given vinegar to drink. Peter has "My Power, My Power, why have you forsaken me?" as the last words of Jesus, rather than "My God, My God, why have you forsaken me?" as quoted in Mark. He is then "taken up", possibly a euphemism for death or maybe an allusion to heaven . Peter then has a resurrection, similar to the other books. Serapion of Antioch urged the exclusion of the Gospel of Peter from

1152-663: Is also often counted among the Instruments of the Passion; like the Shroud of Turin and Sudarium of Oviedo it is a cloth relic supposed to have touched Jesus. In the Catholic Church, the Passion story is depicted in the Stations of the Cross ( via crucis , also translated more literally as "Way of the Cross"). These 14 stations depict the Passion from the sentencing by Pilate to the sealing of

1224-524: 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". Luke adds that Jesus's female followers follow, mourning his fate, but that he responds by quoting Hosea 10:8 . The Synoptic Gospels state that on arrival at Golgotha, Jesus

1296-520: 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

1368-410: 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 , 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

1440-454: Is the ancient text which Jesus himself quoted, while he was dying on the cross. From the cross, Jesus cried with a loud voice, " Eli, Eli, lema sabachthani?" which means, "My God, my God, why hast Thou forsaken me?" These words of Jesus were a quotation of the ancient HE . King David , in Psalm 22, foretold the sufferings of the messiah. For example, "I am a worm and no man, the reproach of men and

1512-676: Is the short final period before the death of Jesus , described in the four canonical gospels . It is commemorated in Christianity every year during Holy Week . The Passion may include, among other events, Jesus's triumphal entry into Jerusalem , his cleansing of the Temple , his anointing , the Last Supper , his agony , his arrest , his trials before the Sanhedrin and before Pilate , his crucifixion and death , and his burial . Those parts of

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1584-601: The Albertine Brothers ( CSAPU ) and, a year later, the Albertine Sisters ( CSAPI ), eventually becoming proclaimed a saint on 12 November 1989 by Pope John Paul II , the author of Our God's Brother  [ pl ] , a play about Chmielowski, written between 1944 and 1950, when the future Pontiff and later himself a saint was a young priest. Chmielowski's Ecce Homo  [ pl ] (146 cm x 96.5 cm, unsigned, painted between 1879 and 1881),

1656-602: The Passion of Christ . Another devotion is the Little Office of the Passion created by Francis of Assisi (1181/82–1226). He ordered this office around the medieval association of five specific moments in Jesus's Passion with specific hours of the day. Having then attributed these to hours of the Divine Office , he arrived at this schema: The Catholic tradition includes specific prayers and devotions as " acts of reparation " for

1728-713: The Weimar Republic . Corinth shows, from the perspective of the crowd, Jesus, a soldier, and Pilate dressed as a physician. Following the Holocaust of World War II , Otto Dix portrayed himself, in Ecce Homo with self-likeness behind barbed wire (1948), as the suffering Christ in a concentration camp. These are images of the narrative type, with other figures, rather than the devotional Man of Sorrows type. I behold Thy bridal chamber richly adorned, O my Savior; but I have no wedding garment to worthily enter. Make radiant

1800-455: The ecce homo of his Great Passion in unusually close relation with his self-portrait, leading to a reinterpretation of the motif as a metaphor for the suffering of the artist. James Ensor used the ecce homo motif in his ironic painting Christ and the Critics (1891), in which he portrayed himself as Christ. Antonio Ciseri 's 1871 Ecce Homo portrayal presents a semi-photographic view of

1872-669: The ecce homo scene (and are usually interpreted as such), but more often than not only show the Crowning of thorns and the Mocking of Christ , which precede the actual ecce homo scene in the Bible. The independent image only developed around 1400, probably in Burgundy, but then rapidly became extremely popular, especially in Northern Europe. The motif found increasing currency as the Passion became

1944-402: 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

2016-555: The 15th century in the West, and much earlier in the art of the Eastern church, devotional pictures began to portray Jesus alone, in half or full figure with a purple robe, loincloth, crown of thorns and torture wounds, especially on his head, and later became referred to as images of the Ecce homo . Similar subjects but with the wounds of the crucifixion visible (Nail wounds on the limbs, spear wounds on

2088-460: The 15th century, when polyphonic settings of the turba passages began to appear also. ( Turba , while literally meaning "crowd", is used in this case to mean any passage in which more than one person speaks simultaneously.) Egbert Codex The Codex Egberti is a gospel book illuminated in the scriptorium of the Reichenau Monastery for Egbert , bishop of Trier (980–993). It

2160-410: The 4th century. It began to be intoned (rather than just spoken) in the Middle Ages, at least as early as the 8th century. Ninth-century manuscripts have "litterae significativae" indicating interpretive chant, and later manuscripts begin to specify exact notes to be sung. By the 13th century, different singers were used for different characters in the narrative, a practice which became fairly universal by

2232-585: The Bridegroom ″ ( Byzantine Greek : Ιηϲοῦϲ Χριστόϲ ὁ Νυμφίος , romanized :  Iesoũs Christós ho Nymphíos ). It derives from the words in New Testament Greek : " ἰδοὺ ὁ νυμφίος " , romanized:  "idoù ho nymphíos" , by which Jesus Christ reveals himself, in his Parable of the Ten Virgins according to the Gospel of Matthew , as the bearer of the most high joy. The icon presents

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2304-427: The Church because Docetists were using it to bolster their theological claims, which Serapion rejected. Many modern scholars also reject this conclusion, as the statement about Jesus being silent "as if in no pain" seems to be based on Isaiah's description of the suffering servant, "as a sheep that before its shearers is silent, so he opened not his mouth." ( Isaiah 53:7 ). The gospels provide differing accounts of

2376-643: The Gospel narratives, both a Catholic and Lutheran tradition, and settings of the readings and responses from the Catholic Tenebrae services, especially those of the Lamentations of Jeremiah the Prophet . The many settings of the Stabat Mater or musical settings of sayings of Jesus on the cross are also commonly performed. The reading of the Passion section of one of the Gospels during Holy Week dates back to

2448-550: The Latin form passio . 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. 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

2520-547: The Old Testament as prophecies about Jesus' Passion. The first and most obvious is the one from Isaiah 52:13–53:12 (either 8th or 6th century BC). This prophetic oracle describes a sinless man who will atone for the sins of his people. By his voluntary suffering, he will save sinners from the just punishment of God. The death of Jesus is said to fulfill this prophecy. For example, "He had no form or comeliness that we should look at him, and no beauty that we should desire him. He

2592-563: The Passion is from the Book of the Wisdom of Solomon . Protestant Christians place it in the Apocrypha , Catholics and Eastern Orthodox among the deuterocanonical books. But it was written about 150 BC, and many have understood these verses (12–20 of chapter 2) as a direct prophecy of Jesus' Passion. For example, "Let us lie in wait for the just, because he is not for our turn. ...He boasteth that he hath

2664-456: The Passion of Christ began with Francis of Assisi and extended throughout the Catholic Church in the medieval period. It is most commonly done during Lent , especially on Good Friday , but it can be done on other days as well, especially Wednesdays and Fridays. The Passion Offices were the special prayers said by various Catholic communities, particularly the Passionist fathers to commemorate

2736-466: The Passion. The "cup" is sometimes interpreted as the symbol of his death, in the light of Jesus's prayer at Gethsemane "Let this cup be taken from me!" Most Christian denominations will read one or more narratives of the Passion during Holy Week , especially on Good Friday . In the Roman Rite of the Catholic Church, a large cross depicting the crucified Christ is brought out into the church and each of

2808-513: The Son of God continues to be crucified". Each episode of the Passion, such as the Flagellation of Christ or Entombment of Christ , has been represented thousands of times and has developed its own iconographic tradition; the Crucifixion is much the most common and important of these subjects. The Passion is often covered by a cycle of depictions; Albrecht Dürer 's print cycles were so popular that he produced three different versions. Andachtsbilder

2880-466: The Virgin Mary . In his encyclical Miserentissimus Redemptor on reparations, Pope Pius XI called acts of reparation to Jesus Christ a duty for Catholics and referred to them as "some sort of compensation to be rendered for the injury" with respect to the sufferings of Jesus. Pope John Paul II referred to acts of reparation as the "unceasing effort to stand beside the endless crosses on which

2952-656: The above, it deserves to be mentioned that at least three other, less elaborate messianic prophecies were fulfilled in Jesus' crucifixion, namely, the following Old Testament passages: "Many are the afflictions of the just man; but the Lord delivers him from all of them. He guards all his bones: not even one of them shall be broken" ( Psalm 34:20 ). "And they gave me gall for my food, and in my thirst they gave me vinegar to drink" ( Psalm 69:21 ). "And they shall look upon me whom they have pierced; and they shall mourn for him as one mourneth for an only son; and they shall grieve over him, as

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3024-419: The actual Passion narrative itself. For example, Puskas and Robbins (2011) commence the Passion after Jesus's arrest and before his resurrection, thus only including the trials, crucifixion and death of Jesus. 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

3096-501: The angry crowd towards Jesus, not necessarily implying any racial judgment. The motif of the lone figure of a suffering Christ who seems to be staring directly at the observer, enabling him/her to personally identify with the events of the Passion, arose in the late Middle Ages. At the same time similar motifs of the Man of Sorrow and Christ at rest increased in importance. The subject was used repeatedly in later so-called old master prints (e.g. by Jacques Callot and Rembrandt ), in

3168-472: The bridegroom as a suffering Christ, mocked and humiliated by Pontius Pilate 's soldiers before his crucifixion . The daily Midnight Office summons the faithful to be ready at all times for the day of the Dread Judgement , which will come unexpectedly like "a bridegroom in the night". On Monday, Tuesday and Wednesday, the first three days of Passion Week , the last week before Pascha , consecrated to

3240-439: The burial and resurrection. 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". Taking an inclusive approach, the "Passion" may include: The Gospel of Luke states that Pilate sends Jesus to be judged by Herod Antipas because as

3312-488: The burial in the tomb – during the course of the service. The first of these twelve readings is the longest Gospel reading of the entire liturgical year . In addition, every Wednesday and Friday throughout the year is dedicated in part to the commemoration of the Passion. During Holy Week / Passion Week Congregations of the Moravian Church ( Herrnhuter Bruedergemeine) read the entire story of Jesus's final week from

3384-417: The calling to minister to the poor. Especially in the 19th and 20th centuries, the meaning of ecce homo motif has been extended to the portrayal of suffering and the degradation of humans through violence and war. Notable 20th-century depictions are George Grosz 's (1922–1923) and Lovis Corinth 's Ecce Homo (1925). The 84 drawings and 16 watercolors of Grosz criticize the socio-political conditions of

3456-724: The commemoration of the last days of the earthly life of the Saviour , the troparion is chanted: "Behold the Bridegroom Cometh at Midnight" ( Byzantine Greek : Ἰδού ὁ Νυμφίος ἔρχεται ἐν τῷ μέσῳ τῆς νυκτός , romanized :  idoú ho nymphíos érchetai en tõ méso tẽs nuktós ). A Passion Play , presented in Moscow (27 March 2007) and in Rome (29 March 2007), recalls the words, with which "in Holy Scriptures Christ describes Himself as

3528-476: The cross to his crucifixion . Most Catholic churches, as well as many Anglican , Lutheran , and Methodist parishes, contain Stations of the Cross, typically placed at intervals along the sidewalls of the nave ; in most churches, they are small plaques with reliefs or paintings, although in others they may be simple crosses with a numeral in the center. The tradition of moving around the Stations to commemorate

3600-440: 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?"). The centurion standing guard, who has seen how Jesus has died, declares Jesus innocent (Luke) or

3672-468: The crown of thorns, in order to appeal his innocence before the crowd, saying Ecce homo , ("Behold the man"). But, John represents, the priests urge the crowd to demand Jesus's death. Pilate resigns himself to the decision, washing his hands (according to Matthew) before the people as a sign that Jesus's blood will not be upon him. According to the Gospel of Matthew they replied, " His blood be on us and on our children! " Mark and Matthew record that Jesus

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3744-530: The door of the kingdom ويغلق عليك خارج be closed against thee, الملكوت and thou be delivered to death. وتسلمي إلى الموت، But be thou wakeful, crying: بل كوني منتبهة صارخة : Holy, holy, holy art thou, O God. قدوس قدوس قدوس أنت يا الله، Through the intercessions of the Theotokos, من أجل والدة الإله have mercy on us. ارحمنا. Passion of Jesus The Passion (from Latin patior , "to suffer, bear, endure")

3816-639: The faithful come forward to venerate the cross. Rather than having the Gospel read solely by the priest, whole congregations participate in the reading of the Passion Gospel during the Palm Sunday Mass and the Good Friday service. These readings have the Priest read the part of Christ, a narrator read the narrative, other reader(s) reading the other speaking parts, and either the choir or the congregation reading

3888-571: The form of a vigil from noon to 3:00 pm, the approximate time that Jesus hung on the cross. Sometimes there will be a reenactment of the Descent from the Cross ; for instance, at Vespers in the Byzantine (Eastern Orthodox and Greek-Catholic) tradition. Several non-liturgical devotions have been developed by Christian faithful to commemorate the Passion. The Stations of the Cross are a series of religious reflections describing or depicting Christ carrying

3960-463: The four canonical Gospels that describe these events are known as the Passion narratives. In some Christian communities, commemoration of the Passion also includes remembrance of the sorrow of Mary, the mother of Jesus , on the Friday of Sorrows . The word passion has taken on a more general application and now may also apply to accounts of the suffering and death of Christian martyrs , sometimes using

4032-482: The garment of my soul, O Giver of Light, and save me. Behold, the Bridegroom cometh at midnight, ها هوذا الختن يأتي في نصف الليل and blessed is the servant فطوبى للعبد whom he shall find awake. الذي يجده مستيقظا، But he whom he shall find neglectful أما الذي يجده متغافلا فهو is verily unworthy. غيرمستحق. Behold, therefore, O my soul, beware, فانظري يا نفسي lest thou fallest in deep slumber, ألا تستغرقي في النوم and

4104-490: The high priests say that that is his affair, Judas throws the money into the temple , goes off, and hangs himself. 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. Further claims concerning the Passion are made in some non-canonical early writings. Another passion narrative is found in the fragmentary Gospel of Peter , long known to scholars through references, and of which

4176-465: The knowledge of God, and calleth himself the son of God ... and glorieth that he hath God for his father. Let us see then if his words be true. ...For if he be the true son of God, he will defend him, and will deliver him from the hands of his enemies. Let us examine him by outrages and tortures. ...Let us condemn him to a most shameful death. ...These things they thought, and were deceived, for their own malice blinded them" (Wisdom 2:12–20). In addition to

4248-408: The manner is to grieve for the death of the firstborn" ( Zechariah 12:10 ). The Gospel explains how these old prophecies were fulfilled in Jesus' crucifixion. "So the soldiers came and broke the legs of the first, and of the other who had been crucified with Jesus; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with

4320-400: The motif were produced (e.g. by Hieronymus Bosch or Hans Holbein ). Like the passion plays, the visual depictions of the ecce homo scene, it has been argued, often, and increasingly, portray the people of Jerusalem in a highly critical light, bordering perhaps on antisemitic caricatures. Equally, this style of art has been read as a kind of simplistic externalisation of the inner hatred of

4392-690: The outcast of the people. All who see me, laugh me to scorn, they draw apart their lips, and wag their heads: 'He trusts in the Lord: let him free him, let him deliver him if he loves him.' Stand not far from me, for I am troubled; be thou near at hand: for I have no helper. ...Yea, dogs are round about me; a company of evildoers encircle me; they have pierced my hands and feet – I can count all my bones – they stare and gloat over me; they divide my garments among them, and for my raiment they cast lots" ( Psalm 22:7–19 ). The words " they have pierced my hands and feet " are disputed, however. The third main prophecy of

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4464-559: The paintings of the Renaissance and the Baroque , as well as in Baroque sculptures. Hieronymus Bosch painted his first Ecce Homo during the 1470s. He returned to the subject in 1490 to paint in a characteristically Netherlandish style, with deep perspective and a surreal ghostly image of praying monks in the lower left-hand corner. In 1498, Albrecht Dürer depicted the suffering of Christ in

4536-403: The parts of crowds (i.e.: when the crowd shouts "Crucify Him! Crucify Him!"). In the Byzantine Rite of the Eastern Orthodox and Greek-Catholic Churches, the Matins service for Good Friday is called Matins of the Twelve Passion Gospels , and is notable for the interspersal of twelve readings from the Gospel Book detailing chronologically the events of the Passion – from the Last Supper to

4608-449: The sides), are termed a Man of Sorrows (also Misericordia ). If the instruments of the Passion are present, it may be called an Arma Christi . If Christ is sitting down (usually supporting himself with his hand on his thigh), it may be referred to it as Christ at rest or Pensive Christ . It is not always possible to distinguish these subjects. Narrative scenes of the biblical moment are almost never shown in Eastern art, but icons of

4680-411: The single figure of the tortured Christ go back over a millennium, and have sometimes been called Ecce homo images by later sources. The first depictions of the ecce homo scene in the arts appear in the 9th and 10th centuries in the Syrian-Byzantine culture of the Antiochian Greek Christians . Eastern Orthodox tradition generally refers to this type of icon by a different title: ″ Jesus Christ

4752-414: The sufferings and insults that Jesus endured during his Passion. These " acts of reparation to Jesus Christ " do not involve a petition for a living or deceased beneficiary, but aim to repair the sins against Jesus. Some such prayers are provided in the Raccolta Catholic prayer book (approved by a Decree of 1854, and published by the Holy See in 1898) which also includes prayers as Acts of Reparation to

4824-432: The third prophecy, the Gospel of Mark states that the brothers James and John ask Jesus to be his left and right hand men, but Jesus asks if they can drink from the "cup" he must drink from. They say that they can do this. Jesus confirms this, but says that the places at his right and left hand are reserved for others. Many Christian see this as being a reference to the two criminals at Jesus's crucifixion, thus relating to

4896-491: The tomb, or with the addition of a 15th, the resurrection. Since the 16th-century representations of them in various media have decorated the naves of most Catholic churches. The Way of the Cross is a devotion practiced by many people on Fridays throughout the year, most importantly on Good Friday . This may be simply by going round the Stations in a church, or may involve large-scale re-enactments, as in Jerusalem . The Sacri Monti of Piedmont and Lombardy are similar schemes on

4968-517: The trial of Jesus. Mark describes two separate proceedings, one involving Jewish leaders and one in which the Roman prefect for Judea, Pontius Pilate, plays the key role. Both Matthew and John's accounts generally support Mark's two-trial version. Luke, alone among the gospels, adds yet a third proceeding: having Pilate send Jesus to Herod Antipas. The non-canonical Gospel of Peter describes a single trial scene involving Jewish, Roman, and Herodian officials. Christians interpret at least three passages of

5040-406: 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

5112-498: Was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed" ( 53:2–5 ). The second prophecy of Christ's Passion

5184-751: Was significant in Chmielowski's life, as it is in Act ;1 of Wojtyła's play. Pope John Paul II is said to have kept a copy of this painting in his apartment at the Vatican. The original can be viewed in the Ecce Homo Sanctuary of the Albertine Sisters in Kraków. It was painted at a time when the painter was going through an inner struggle, trying to decide whether to remain an artist, or to give up painting to pursue

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