Passion of Jesus
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canonical gospels |
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The Passion (from
The Passion may include, among other events, Jesus's
The word passion has taken on a more general application and now may also apply to accounts of the suffering and death of
Narratives according to the four canonical gospels
Accounts of the Passion are found in the four
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's arrest and before his resurrection, thus only including the trials, crucifixion and death of Jesus.[4] 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.[5] 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".[6]
Basic storyline
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 expels livestock merchants and money-changers from the Temple of Jerusalem.
- 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 thrice 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 do not 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.[7][8][9]
- The Arrest of Jesus: then Judas Iscariot leads in either "a detachment of soldiers and some officials from the chief priests and Pharisees"[10] (accompanied according to Luke's Gospel by the chief priests and elders),[11] or a "large crowd armed with swords and clubs, sent from the chief priests and elders of the people,"[12][13] 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;[14] 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;[15] 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."[16] 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's 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's cross, while John writes that Jesus carried his cross himself.
- The Golgotha, a hill outside Jerusalem, later morning through mid afternoon. Various sayings of Jesus on the crossare 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
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.[17]
All the Gospels relate that a man named Barabbas[18] 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.
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'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!"[19]
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
The Synoptic Gospels state that on arrival at Golgotha, Jesus is offered
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
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
Narrative according to the Gospel of Peter
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 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 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."[25] 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 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.[26] Peter then has a resurrection, similar to the other books.
Serapion of Antioch urged the exclusion of the Gospel of Peter from the Church because Docetists were using it to bolster their theological claims, which Serapion rejected.[27] 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).[26]
The trials of Jesus
The gospels provide differing accounts of 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.[28][29]
Biblical prophecies
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Old Testament prophecy
Christians interpret at least three passages of 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).[30] 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 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).[31]
The second prophecy of Christ's Passion 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.
The third main prophecy of the Passion is from the
In addition to 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 the manner is to grieve for the death of the firstborn" (Zechariah 12:10).[33]
New Testament prophecy
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 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:
- On the way to Caesarea Philippi, predicting that the Son of Man will be killed and rise within three days.
- After the transfiguration of Jesus, again predicting that the Son of Man will be killed and rise within three days.
- On the way to Jerusalem, predicting that the Son of Man will be delivered to the leading Gentiles, mocked, scourged, killed, and rise within three days.
Christians argue that these are cases of genuine and fulfilled prophecy and many scholars see Semitic features and tradition in Mark 9:31.[34]
After 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 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!"[35]
Liturgical use
Most Christian denominations will read one or more narratives of the Passion during
In the
During
Most liturgical churches hold some form of commemoration of the Crucifixion on the afternoon of Good Friday. Sometimes, this will take 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.
Devotions
Several non-liturgical devotions have been developed by Christian faithful to commemorate the Passion.
The Stations of the Cross
The Stations of the Cross are a series of religious reflections describing or depicting
The Passion Offices
The Passion Offices were the special prayers said by various Catholic communities, particularly the
The Little Office of the Passion
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:[41]
- Compline – 21:00 – Jesus's Arrest on the Mount of Olives
- Matins – 00:00 – Jesus's Trial before the Jewish Sanhedrin
- Prime – 06:00 – "an interlude celebrating Christ as the light of the new day"[41]
- Terce – 09:00 – Jesus's Trial before Pontius Pilate
- Sext – 12:00 – Jesus's Crucifixion
- None – 15:00 – Jesus's Death
- Vespers – 18:00 – "recalling and celebrating the entire daily cycle"[41]
Acts of reparation
The Catholic tradition includes specific prayers and devotions as "
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.[46]
Pope John Paul II referred to acts of reparation as the "unceasing effort to stand beside the endless crosses on which the Son of God continues to be crucified".[47]
In the arts
Visual art
Each episode of the Passion, such as the
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 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 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.[48]
Music
The main traditional types of church music sung during Holy Week are Passions, musical settings of 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
In the later 15th century a number of new styles began to emerge:
- Responsorial Passions set all of Christ's words and the turba parts polyphonically.
- Through-composed Passions were entirely polyphonic (also called motet Passions). Jacob Obrecht wrote the earliest extant example of this type.
- Summa Passionis settings were a synopsis of all four Gospels, including the Seven Last Words (a text later set by Haydn and Théodore Dubois). These were discouraged for church use but circulated widely nonetheless.
In the 16th century, settings like these, and further developments, were created for the Catholic Church by
Martin Luther wrote, "The Passion of Christ should not be acted out in words and pretense, but in real life." Despite this, sung Passion performances were common in Lutheran churches right from the start, in both Latin and German, beginning as early as Laetare Sunday (three weeks before Easter) and continuing through Holy Week. Luther's friend and collaborator Johann Walther wrote responsorial Passions which were used as models by Lutheran composers for centuries, and "summa Passionis" versions continued to circulate, despite Luther's express disapproval.
Later 16th-century passions included choral "exordium" (introduction) and "conclusio" sections with additional texts. In the 17th century came the development of oratorio passions which led to Johann Sebastian Bach's Passions, accompanied by instruments, with interpolated texts (then called "madrigal" movements) such as sinfonias, other Scripture passages, Latin motets, chorale arias, and more. Such settings were created by Bartholomäus Gesius and Heinrich Schütz. Thomas Strutz wrote a Passion (1664) with arias for Jesus himself, pointing to the standard oratorio tradition of Schütz, Carissimi, and others, although these composers seem to have thought that putting words in Jesus' mouth was beyond the pale. The practice of using recitative for the Evangelist (rather than plainsong) was a development of court composers in northern Germany and only crept into church compositions at the end of the 17th century. A famous musical reflection on the Passion is Part II of Messiah, an oratorio by George Frideric Handel, though the text here draws from Old Testament prophecies rather than from the gospels themselves.
The best known Protestant musical settings of the Passion are by Bach, who wrote
In the 19th century, with the exception of
Choral meditations on aspects of the suffering of Jesus on the cross include arrangements such as Buxtehude's
Drama and processions
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Non-musical settings of the Passion story are generally called
Processions on Palm Sunday commonly re-enact to some degree the entry of Jesus to Jerusalem, traditional ones often using special wooden donkeys on wheels. Holy Week in Spain retains more traditional public processions than other countries, with the most famous, in Seville, featuring floats with carved tableaux showing scenes from the story.
In Latin America
During the Passion week many towns in Mexico have a representation of the passion.
In Spain
During the Passion week many cities and towns in Spain have a representation of the Passion.
Many Passion poems and prose text circulated in the fifteenth-century Castile, among which there were the first modern translations of earlier Latin Passion texts and Vitae Christi, and also a popular Monotessaron or Pasión de l'eterno principe Jesucristo attributed to a pseudo-Gerson. It was most likely written by Thomas à Kempis, whose Imitation of Christ mentions the Passion a few times, uniquely when talking about the Eucharist.[50]
Film
There have also been a number of films telling the passion story, with a prominent example being Mel Gibson's 2004 The Passion of the Christ.
Other traditions
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- The sons of Simon of Cyrene are named as if they might have been early Christian figures known to Mark's intended audience (Brown et al. 628). .
- Most garments of the region were made of woven strips of material that were about eight inches wide and included decorative braids from two to four inches (102 mm) wide. The garments could be disassembled and the strips of cloth were frequently recycled. A single garment might hold sections of many different dates. However, in Damascus and Bethlehem cloth was woven on wider looms, some Damascene being 40 inches (1,000 mm) wide. Traditional Bethlehem cloth is striped like pajama material.[51] It would thus appear that Jesus's "seamless robe" was made of cloth from either Bethlehem or Damascus.
- A tradition linked to icons of Jesus holds that Veronica was a pious woman of Jerusalem who then gave her kerchief to him to wipe his forehead. When he handed it back to her, the image of his face was miraculously impressed upon it.
Passion of Jesus in botany
The tropical plant passiflora, introduced to Europe in the 16th century, got its name from the Jesuit F B Ferrari, who saw in its flower an emblem containing the instruments of the Passion of Christ. The 3 stigmas represent three nails, a circle of radial filaments - a bloody crown of thorns, a stalk fruit grower - the Holy Grail, five anthers - five wounds of the Savior, a three-bladed leaf - holy Lance, the tendrils represent the whips used in the flagellation of Christ, attachments (antennae) - lashes, white - the Savior's innocence, etc.[52][53]
See also
- Acts of Reparation to Jesus Christ
- Jesus at Herod's court
- Life of Jesus in the New Testament
- Passion cantata
- Sacri Monti of Piedmont and Lombardy
- Instruments of the Passion
- Christian tragedy
References
Citations
- ^ Cassell's Latin Dictionary, Marchant, J. R. V., & Charles, Joseph F., (Eds.), Revised Edition, 1928, p.396
- ^ "BBC - The Passion - Articles - Judas". www.bbc.co.uk. Archived from the original on 2022-09-21. Retrieved 2023-04-07.
- ISBN 0-8122-1512-5.
- ^ ISBN 978-1-62189-331-8. Archivedfrom the original on 7 April 2023. Retrieved 26 October 2019.
- ISBN 978-1-68149-276-6. Archivedfrom the original on 7 April 2023. Retrieved 26 October 2019.
- ISBN 978-1-62564-174-8. Archivedfrom the original on 7 April 2023. Retrieved 26 October 2019.
- ISBN 978-0-8028-4098-1.
- ^ Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration (Oxford University Press: 2005), p. 286.
- ^ Bart D. Ehrman, The Orthodox Corruption of Scripture (Oxford University Press: 1993), pp. 187–194
- ^ John 18:3
- ^ Luke 22:52
- ^ Matthew 26:48
- ^ Mark 14:43
- ^ Luke 22:63
- ^ John 18:22
- ^ Matthew 26:67
- ^ Luke 23:8–12
- ^ 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
- ^ Matthew 27:25
- ^ The meaning of Golgotha is "place of a skull."
- ^ "Bible gateway Luke 23:26". Biblegateway.com. Archived from the original on 2023-04-07. Retrieved 2012-06-05.
- ^ The original Greek of the Gospels reads Ἰησοῦς ὁ Ναζωραῖος ὁ Bασιλεὺς τῶν Ἰουδαίων, "Jesus the Nazarene, King of the Jews".
- ^ Mark reports Jesus says Eloi, Eloi, lama sabachthani? in Aramaic; Matthew reports Eli, Eli....
- ^ Matthew 27
- ^ Miller 1994, p. 403. This is the passage that was condemned as possibly leading to Docetism.
- ^ a b Miller 1994, p. 403
- ^ Brown, p. 11 [full citation needed]
- JSTOR 3155531.
- ^ "How did Jesus' final days unfold? Scholars are still debating". History. 2022-04-12. Archived from the original on 2022-10-24. Retrieved 2022-10-24.
- ISBN 978-0-8028-7981-3.
- ^ "The Prophecy of Isaias | EWTN". EWTN Global Catholic Television Network. Archived from the original on 2022-10-24. Retrieved 2022-10-24.
- S2CID 170741787.
- ^ "Wisdom of Solomon | EWTN". EWTN Global Catholic Television Network. Archived from the original on 2022-10-24. Retrieved 2022-10-24.
- ^ Brown, p. 140 [full citation needed]
- ^ "Messianic Prophecies Lectures | EWTN". EWTN Global Catholic Television Network. Archived from the original on 2022-10-24. Retrieved 2022-10-24.
- ^ Today's Missal: Holy Week – Pentecost, March 14 – May 17, 2008, Oregon Catholic Press
- Jordanville, N.Y.: Holy Trinity Monastery(published 2001). p. 35.
- ISBN 978-1-317-54557-6.
Most churches in the Roman Catholic, High Anglican and Lutheran traditions have the stations of the cross displayed pictorially or in bas-relief form around their interior walls, and thus the stations can be used locally for devotion, without the necessity of visiting a place of pilgrimage.
- ^ "Stations of the Cross". St. Michael's Episcopal Church. 2012. Archived from the original on 17 February 2015. Retrieved 3 March 2015.
Eventually fixed at fourteen, the Stations soon became a familiar feature in Catholic; Lutheran, Anglican, and Methodist churches. The object of the Stations is to help the faithful to make a spiritual pilgrimage of prayer, by meditating upon the chief scenes of Christ's sufferings and death, and is often performed in a spirit of reparation for the sufferings and insults that Jesus endured during His Passion.
- ^ Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- ^ a b c Hugo 2011
- ^ Slater, T. (1911). "Reparation". The Catholic Encyclopedia. New York: Robert Appleton Company. Archived from the original on August 29, 2019. Retrieved July 28, 2019 – via New Advent.
- ^ Delany, F. X. (1911). "Raccolta". The Catholic Encyclopedia. New York: Robert Appleton Company. Archived from the original on June 7, 2019. Retrieved July 28, 2019 – via New Advent.
- ISBN 978-0-9706526-6-9
- ISBN 0-87973-910-X
- ^ Miserentissimus Redemptor Encyclical of Pope Pius XI [1] Archived 2014-08-12 at the Wayback Machine
- ^ "Letter Of The Holy Father John Paul Ii To Cardinal Fiorenzo Angelini For The 50th Anniversary Of The Benedictine Sisters Of Reparation Of The Holy Face". Libreria Editrice Vaticana. 27 September 2000. Archived from the original on 6 March 2021. Retrieved 15 January 2021.
- ^ "The Passion as Christian Artwork | EWTN". EWTN Global Catholic Television Network. Archived from the original on 2022-10-24. Retrieved 2022-10-24.
- ^ "The Chester Cycle Play XVI (16) – The Passion of Christ – Annas and Caiphas". From Stage to Page. 2007. Archived from the original on 2012-03-14. Retrieved 2010-03-28.
- from the original on 28 July 2019. Retrieved 28 July 2019.
- ^ Powerhouse Museum, Sydney, exhibition notes
- ^ Чуб В.; Лезина К. (2000). Комнатные растения. Moscow: ЭКСМО-Пресс. p. 275.
- ISBN 978-1-4930-1459-0.
Sources
- Brown, Raymond E. (1997). An Introduction to the New Testament. Doubleday. ISBN 0-385-24767-2.
- Brown, Raymond E.; Fitzmyer, Joseph A.; Murphy, Roland E., eds. (1990). The New Jerome Biblical Commentary. Prentice Hall. ISBN 0-13-614934-0.
- Hugo, William R. (2011). Studying the Life of Saint Francis of Assisi: A Beginner's Workbook. New City Press. ISBN 978-1-56-548397-2.
- Kilgallen, John J. (1989). A Brief Commentary on the Gospel of Mark. Paulist Press. ISBN 0-8091-3059-9.
- Miller, Robert J., ed. (1994). The Complete Gospels. Polebridge Press. ISBN 0-06-065587-9.