Saint Veronica , also known as Berenike , was a widow from Jerusalem who lived in the 1st century AD , according to extra-biblical Christian sacred tradition . A celebrated saint in many pious Christian countries , the 17th-century Acta Sanctorum published by the Bollandists listed her feast under July 12, but the German Jesuit scholar Joseph Braun cited her commemoration in Festi Marianni on 13 January.
30-449: According to Church tradition, Veronica was moved with sympathy seeing Jesus carrying the cross to Calvary and gave him her veil so that he could wipe his forehead. Jesus accepted the offer, and when he returned the veil the image of his face was miraculously captured on it. The resulting relic became known as the Veil of Veronica . The story of Veronica is celebrated in the sixth Station of
60-415: A cord around his neck as a penitential exercise, the cord being a detail added to many depictions of the episode from two Old Testament passages. These are Isaiah 53:7 : "He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth" and Jeremiah 11:19 "I had been like a gentle lamb led to
90-585: A true picture of the Lord.") Veronica was mentioned in the reported visions of Jesus by Marie of St Peter , a Carmelite nun who lived in Tours , France, and started the devotion to the Holy Face of Jesus . In 1844, Sister Marie reported that in a vision, she saw Veronica wiping away the spit and mud from the face of Jesus with her veil on the way to Calvary. She said that sacrilegious and blasphemous acts today are adding to
120-593: A type of devotional image showing Jesus alone is a small panel by Barna da Siena of 1330-1350 in the Frick Collection . These continued through the Renaissance and Baroque period, with a "close-up" half length composition first appearing in Northern Italy around 1490. Somewhat in contrast to most andachtsbilder , the suffering of Christ is often less graphically depicted in these than in larger scenes where he
150-670: A very common subject in art, especially in the fourteen Stations of the Cross , sets of which are now found in almost all Roman Catholic churches, as well as in many Lutheran churches and Anglican churches. However, the subject occurs in many other contexts, including single works and cycles of the Life of Christ or the Passion of Christ . Alternative names include the Procession to Calvary , Road to Calvary and Way to Calvary , Calvary or Golgotha being
180-581: Is commemorated on 12 July. Saint Veronica is the patron of the French mulquiniers whose representations they celebrated semi-annually ( summer and winter ) as in many pious Christian countries . She is also the patron saint of photographers, and laundry workers. Christ Carrying the Cross Christ Carrying the Cross on his way to his crucifixion is an episode included in the Gospel of John , and
210-854: Is demonstrated in the Stations of the Cross , where it is divided into a number of incidents, which between them account for most sculptural depictions: Ten through fourteen cover the rest of the Passion. It is also one of the Sorrowful Mysteries of the Rosary , and the meeting with Mary the fourth of the Seven Sorrows of the Virgin . The procession is still re-enacted in a number of annual Good Friday processions in Catholic countries, some of which include actors playing
240-447: Is mobbed by a hostile crowd. As triptychs became popular, the scene often occurs as the left-hand wing to a central Crucifixion , with an Entombment or Resurrection on the right-hand wing. A notable version of Christ Bearing the Cross was completed by Cretan painter Nikolaos Tzafouris around 1500 painted on a single wood panel. Christ is depicted with soldiers as he gazes upon his viewers with sorrow. From around 1500,
270-614: The Eastern Church , the Image of Edessa or Mandylion. The Encyclopædia Britannica says this about the legend: Eusebius in his Historia Ecclesiastica (vii 18) tells how at Caesarea Philippi lived the woman whom Christ healed of an issue of blood ( Matthew 9 :20–22). Legend was not long in providing the woman of the Gospel with a name. In the West she was identified with Martha of Bethany ; in
300-466: The Veil of Veronica appearing from the 13th century, and the falls of Christ, eventually three, first found in the Late Middle Ages. Luke mentions that the two thieves were also in the group walking out to Golgotha, but does not say that they had to carry their crosses, and though they may be identifiable among the walking figures, their crosses are very rarely anywhere to be seen in depictions of
330-525: The article wizard to submit a draft for review, or request a new article . Search for " Bible (King James) " in existing articles. Look for pages within Misplaced Pages that link to this title . Other reasons this message may be displayed: If a page was recently created here, it may not be visible yet because of a delay in updating the database; wait a few minutes or try the purge function . Titles on Misplaced Pages are case sensitive except for
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#1732869692113360-504: The Cross in Anglican , Catholic , and Western Orthodox churches. There is no reference to the story of Veronica and her veil in the canonical gospels . The closest is the miracle of the unnamed woman who was healed by touching the hem of Jesus’s garment. The apocryphal Gospel of Nicodemus gives her name as Berenikē or Beronike ( Koinē Greek : Βερενίκη ). The name Veronica is a Latinisation of this ancient Macedonian name. The story
390-491: The East she was called Berenike, or Beronike, the name appearing in as early a work as the " Acta Pilati ", the most ancient form of which goes back to the fourth century. The fanciful derivation of the name Veronica from the words Vera Icon (eikon) "true image" dates back to the "Otia Imperialia" (iii 25) of Gervase of Tilbury ( fl. 1211), who says: "Est ergo Veronica pictura Domini vera" (translated: "The Veronica is, therefore,
420-481: The Veronica and show it to the people, who make concourse there upon the appointed day. It happens often that the worshipers are in danger of their lives, so many are they and so great is the press. However, he does not say specifically that he witnessed for himself this exhibition of the relic. Some academic sources suggest a different origin for the legend of St. Veronica: that the cloth bearing an image of Jesus's face
450-538: The complete cross—both patibulum and stipes. Only Luke mentions the "women of Jerusalem", who were in later patristic writings and Christian art taken to include the Three Marys and the Virgin Mary . This meeting was usually located at the city gates, as in the painting illustrated, which is also typical in following Luke and showing Jesus turning his head to speak to them. The other episodes were later elaborations, with
480-436: The cross is not always represented as a heavy burden, and may be held free of the ground by either Simon or Jesus, by the later Middle Ages the cross is always clearly difficult to carry, and the base is dragged along the ground, in line with the increased emphasis in the period of emphasizing the sufferings of the Passion. From this period Jesus usually wears his Crown of Thorns , which he did not earlier. An early example of
510-475: The cross. In some early depictions, Jesus and Simon carry the cross together. In the later Middle Ages, probably influenced by Passion plays , a large crowd of figures may surround Jesus, displaying a great variety of feelings, from contempt to grief. This development culminates in the large landscape of Pieter Bruegel the Elder 's Procession to Calvary (1564, now Vienna). Although in early and Eastern depictions
540-458: The following in the Church of St. Peter in his 1454 travel account: On the right hand is a pillar as high as a small tower, and in it is the holy Veronica. When it is to be exhibited an opening is made in the roof of the church and a wooden chest or cradle is let down, in which are two clerics, and when they have descended, the chest or cradle is drawn up, and they, with the greatest reverence, take out
570-573: The group. Some works, like Raphael's Il Spasimo , Bruegel's Vienna Procession (see below for both), and the London Jacopo Bassano , have the thieves' two crosses already set up at the place of execution in the distant background. Also of relevance is Matthew 16:24 , with which St Francis of Assisi began his first Rule of 1221: "Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me". St Francis also used to be led with
600-459: The image of the Savior which is called Veronica: "Effigies Domenici vultus quae Veronica nuncupatur" – "effigy of the face of the Lord which is called a Veronica" . By degrees, popular imagination mistook this word for the name of a person and attached thereto several legends which vary according to the country. [ translations in italics added ] The reference to Abgar is related to a similar legend in
630-462: The leading persons and a cross. On the Via Dolorosa such events occur all year round. Until around 1100, Simon of Cyrene was more often shown actually carrying the cross than Jesus, and from this time the number of other figures typically included in the scene increases. In Byzantine depictions, Jesus typically walks with his hands bound, and a soldier leading him holding the rope, as Simon carries
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#1732869692113660-501: The oldest and best known of these images it was called the vera icon (true image), which in the common tongue soon became "Veronica". It is thus designated in several medieval texts mentioned by the Bollandists (e.g. an old Missal of Augsburg has a Mass "De S. Veronica seu Vultus Domini" – "Saint Veronica, or the Face of the Lord" ), and Matthew of Westminster speaks of the imprint of
690-970: The scene): Bible (King James) Look for Bible (King James) on one of Misplaced Pages's sister projects : [REDACTED] Wiktionary (dictionary) [REDACTED] Wikibooks (textbooks) [REDACTED] Wikiquote (quotations) [REDACTED] Wikisource (library) [REDACTED] Wikiversity (learning resources) [REDACTED] Commons (media) [REDACTED] Wikivoyage (travel guide) [REDACTED] Wikinews (news source) [REDACTED] Wikidata (linked database) [REDACTED] Wikispecies (species directory) Misplaced Pages does not have an article with this exact name. Please search for Bible (King James) in Misplaced Pages to check for alternative titles or spellings. You need to log in or create an account and be autoconfirmed to create new articles. Alternatively, you can use
720-622: The site of the crucifixion outside Jerusalem . The actual route taken is defined by tradition as the Via Dolorosa in Jerusalem, although the specific path of this route has varied over the centuries and continues to be the subject of debate. The carrying of the cross is mentioned, without much detail, in all the canonical Gospels : Matthew 27:31–33 , Mark 15:20–22 , Luke 23:26–32 and John 19:16–18 . Only John specifically says Jesus carried his cross, and all but John include Simon of Cyrene , who
750-456: The slaughter...", both of which were very frequently cited by medieval commentaries. In medieval typology , Isaac carrying wood up the mountain for his sacrifice is the most common parallel for the episode, and often shown as a complementary scene; this scene is "Isaac Bearing the Faggots" (or "wood") in traditional art history terminology. The fully elaborated traditional account of the episode
780-402: The spit and mud that Veronica wiped away that day. According to Marie of St Peter, in her visions, Jesus told her that he desired devotion to His Holy Face in reparation for sacrilege and blasphemy . Acts of Reparation to Jesus Christ are thus compared to Veronica wiping the face of Jesus. The Devotion to the Holy Face of Jesus was eventually approved by Pope Leo XIII in 1885. Veronica
810-507: The subject became used for single piece altarpieces in Italy, usually showing either the meeting with Veronica or the Swoon of the Virgin or spasimo , when the Virgin swoons, faints, or at least falls to her knees, both fairly recent and rather controversial introductions, without scriptural authority. Individual works with articles include the following (apart from a large number of cycles featuring
840-587: Was known in Latin as the vera icon ("true image"), and that this name for the relic was misinterpreted as the name of a saint. The Catholic Encyclopedia of 1913 writes: The belief in the existence of authentic images of Christ is connected with the old legend of King Abgar of Edessa and the apocryphal writing known as the Mors Pilati [ Wikidata ] ( "the Death of Pilate " ). To distinguish at Rome
870-548: Was later elaborated in the 11th century by adding that Christ gave her a portrait of himself on a cloth, with which she later cured the Emperor Tiberius . The linking of this with the bearing of the cross in the Passion occurs only around 1380 in the internationally popular book Meditations on the Life of Christ . At some point a relic became associated with the story. Pedro Tafur , a Spanish knight visiting Rome in 1436, describes
900-477: Was recruited by the soldiers from the crowd to carry or help carry the cross. Modern scholars, following descriptions of criminals carrying crossbars by Plautus and Plutarch , often take the Gospel description as meaning Jesus, then Simon, carried only a heavy patibulum , the crossbar, to a pole, stipes , which was permanently driven into the ground at Golgotha. However, in Christian imagery Jesus, and Simon, carry
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