Trial of Jesus

Jesus before Pontius Pilate, after James Tissot, Brooklyn Museum

The Gospel reports six consecutive appearances or trials of Jesus before four different interlocutors:

1. The night appearance before Annas reported by John 18:12-14; 19-24 alone.

2. The trial at night before Caiphas (Joseph), the High Priest and the Sanhedrin. It is jointly reported by Matthew 26:57-68 | Mark 14:53-65 | Luke 22:54-65 | John 18:24.

3. The second trial in the morning before the same. It is reported by Matthew 27:1-2 | Mark 15:1 | Luke 22:66-71, but John says nothing about it.

4. The first appearance before Pontius Pilate. It is reported by all four Evangelists: Matthew 27:11-14 | Mark 15:2-5 | Luke 23:1-5 | John 18:28-38.

5. The appearance before Herod Antipas. Only Luke reports it in Luke 23:6-12.

6. The second appearance before Pontius Pilate resulting in Jesus’ condemnation to crucifixion. It is reported by all four Evangelists: Matthew 27:15-26 | Mark 15:6-15 | Luke 23:13-25 | John 18:39 through 19:16.

Maria Valtorta recounts all these trials in a long vision of nearly thirty pages (EMV 604). How does her narrative relate to the Gospel testimonies and historical criticism?

The Night Appearance before Annas

In the Gospel, Jesus is first taken to Annas, the former high priest and father-in-law of Caiphas (Joseph), the High Priest. He questions Him about His teaching and Disciples without more specifics. Jesus replies that He has always preached publicly in the synagogues and the Temple. A servant strikes Him. Annas does not pronounce a judgment and sends Him to his son-in-law, the high priest Caiphas.

Historical criticism has questioned the authenticity of this trial, reported only by the Gospel of John and absent from the synoptics (Matthew, Mark, Luke). Moreover, Annas was no longer high priest at the time and had no legal authority to judge Jesus. Some historians have therefore concluded that this was a later addition.

In Maria Valtorta, after His capture at Gethsemane, Jesus is brutally dragged to the city walls, where John and Peter waiting, having arrived by a shortcut. Jesus is brought to Annas’ house, which is not in the Temple but at its edge. It lies "near a series of walls, which seem to mark the city boundary here, extending from there with porticos and courtyards through the hillside to the Temple enclosure proper—that is, where the Israelites come for their various worship gatherings." John enters at the same time as the "shouting crowd" that had gathered along the way. A maid opens the gate and is knocked down.

If Annas questions Jesus “about His Disciples and His teaching,” it is not out of curiosity but to find grounds for condemnation and to identify Disciples infiltrated in the Sanhedrin. He promises Jesus life if He betrays others. To all of this Jesus replies by referring to the testimony He has publicly given and His acknowledged vocation as Messiah Redeemer.

"What do you accuse Me of?"

"Teaching a Doctrine new."

"O priest! Israel abounds in new Doctrines: the Essenes have theirs, the Sadducees theirs, the Pharisees theirs, each has a secret Doctrine which, for one is called pleasure, for another gold, for others power. Each has its idol. Not I. I have taken up my Father’s trampled Law, the God Eternal's, and simply returned to say the ten commandments of the Decalogue. I have dried my lungs trying to make them enter into Hearts that no longer knew them."

"Horror! Blasphemy! You say that to Me, a priest? Does Israel not have a Temple? Are we like the exiles of Babylon? Answer."

"That is what you are and even more. There is a Temple. Yes. A building. God is not there. He fled from the abomination that is in His house. But why question Me so much since My death is decided?" [...]

"Speak, speak. You know: I can kill you and save you. I am powerful."

"You are filth. I leave spying to the filth. I am Light."

A henchman punches Him.

"I am Light. Light and Truth. I have spoken openly to the world, taught in synagogues and the Temple where the Jews gather, and have said nothing in secret. I repeat: why do you question Me? Question those who heard what I said. They know."

Another henchman slaps Him shouting:

"Is that how you answer the High Priest?"

"I speak to Annas. The Pontiff is Caiphas. And I speak with due respect to the old man. But if you think I have spoken ill, show Me. Otherwise why do you strike Me?"

"Let Him be. I will find Caiphas. You keep Him here until I decide otherwise. And make sure He speaks to no one." Annas leaves.

In conclusion

There is no ambiguity about Annas’ position: he is not the titular high priest but holds real power. Indeed, as a former high priest himself, five of his sons and his son-in-law held the office, affirming his dominance as patriarch. This authority shines through in the scene described by Maria Valtorta, aligning with what is historically known about Annas: a very influential figure. If, in the Gospel, the head of the guards calls him ‘High Priest,’ it is as an honorary usage. Likewise, the last sentence of Maria Valtorta’s account, reported by an eyewitness, John, leaves no doubt: the decision-maker is Annas, the clan chief. Maria Valtorta’s account remains faithful to the Gospel, without yielding to historical criticism.

The Night Trial before Caiphas and the Sanhedrin

In the Gospel, the Sanhedrin seeks witnesses Against Jesus but their testimonies contradict each other. Caiphas (Joseph), the High Priest asks Him if He is the Messiah, the Son of God. Jesus answers: "You have said so" (Matthew 26:64) and mentions His glorious return glorious. The high priest then tears his clothes and accuses Him of blasphemy. The Sanhedrin condemns Him to death but cannot execute the sentence itself because the Romans have withdrawn this power (jus gladii et sanguinis) to Jewish authorities.

For historical criticism, the night meeting of the Sanhedrin is problematic: According to the Mishnah (Treaty Sanhedrin 4:1), capital trials should not take place at night and require a delay before execution. The presence of contradictory witnesses (Mark 14:56) renders the verdict doubtful. Historians thus consider the night trial improbable and the real trial to have taken place in the morning.

In Maria Valtorta: Jesus remains among the guards. He is subjected to rope blows, spitting, insults, kicks, having Hair torn out—the only things He has left—until a servant comes to say to bring the Prisoner into Caiphas’ house.

Jesus, always bound and mistreated, goes out again under the arcades, walks them to an entrance, and then crosses a courtyard where a large crowd warms itself by a Fire, as the night has grown cold and windy in these early Hours of Friday. Peter is there near his Fire with John, mingled in the hostile crowd, and they must have great courage to stay there... Jesus watches them and has a shadow of a smile on His mouth already swollen from the blows received.

[...] the session begins. But Caiphas notices two or three empty seats and asks: "Where is Eleazar? And where is John?" A young scribe, I believe, stands, bows, and says: "They refused to come. Here is the writing. – Keep it and write, They shall answer for it. What do the holy members of this Council say about it?"

Accusations then follow from the sanhedrists to which Jesus responds with silence. Faced with this silence, an exasperated Caiphas commands Him to speak: "Your ministry is illegal, you know it. It is punishable by death. Speak."

At this moment Gamaliel cries out: "This session we hold is illegal. Rise, Simeon, and let us leave - But rabbi, are you mad? - I respect the rules. It is not permitted to proceed as we do, and I will make a public accusation." There is some tumult which Nicodemus and Joseph take advantage of to add: "Gamaliel is right. The hour and place are illicit, and the accusations lack substance. Can anyone accuse Him of notoriously despising the Law? I am His friend and I swear I have always found Him respectful toward the Law," says Nicodemus. "And I also. And to avoid subscribing to a crime I cover my head, not because of Him, but because of us, and I go out."

But Caiphas detains him: "Ah! You speak that way? Then let sworn witnesses come. And listen. Then you may leave." Two menacing prisoners enter. Shifty looks, cruel smiles, sly movements. "Speak," commands Caiphas. "It is unlawful to hear them together," cries Joseph. "I am the High Priest. I command. Silence!" Joseph of Arimathea leaves, followed by Nicodemus threatening: "I will immediately report to the Praetor that here one kills without respect for Rome."

"Let the witnesses speak!" cries Caiphas.

"Yes, this one did... we knew it... What is that called?"

"The tetragram, perhaps?"

"There! You said it! He called up the dead. He taught rebellion for the Sabbath and profanation of the altar. We swear it. He said he wanted to destroy the Temple to rebuild it in three days with the help of demons."

"No. He said: it will not be made by man."

Caiphas descends from his seat and approaches Jesus. Short, obese, ugly, he looks like a huge toad beside a flower. For Jesus, despite wounds, bruises, disheveled and soiled, remains so beautiful and majestic: "You do not speak? What terrible accusations they make Against You! Speak to remove this shame from You."

But Jesus remains silent. He looks at him and is silent: "Answer Me then. I am your Pontiff. By the living God, I implore you. Tell Me: are you the Christ, the Son of God?"

"You have said so. I am. And you will see the Son of man, seated at the right hand of the Father’s power, coming on the clouds of heaven. Besides, why do you question Me? I have spoken publicly for three years. I have said nothing Hidden. Question those who heard Me. They will tell you what I said and what I did."

One of the soldiers holding Him strikes His mouth, making Him bleed again, and shouts: "Is that how you answer, oh Satan, the High Priest?"

And Jesus, with gentleness, replies as to the previous one: "If I have spoken well, why do you strike Me? If I have spoken badly, why do you not tell Me where I am wrong? I repeat: I am the Christ, the Son of God. I cannot lie. The High Priest, the Eternal Priest, is Me. And I alone carry the true Reasoning on which is written: Doctrine and Truth. And to these I am faithful, until death, ignominious in the eyes of men, holy in the eyes of God, and until the Happy Resurrection. I am the Anointed One. Pontiff and King I am. And I will take up my scepter and with it, as with a winnowing fork, cleanse the threshing floor. This Temple will be destroyed and raised anew, holy, for this one is corrupt and God has abandoned it to its fate."

"Blasphemer!" they all shout in chorus.

"In three days you will do it, mad and possessed?"

"Not this one, but mine will rise, the Temple of the true, living, holy, thrice holy God."

"Anathema!" they shout again in chorus.

Caiphas raises his hoarse voice and tears his linen clothes with studied gestures of horror, saying: "What more do we need to hear from witnesses? Blasphemy is spoken. What do we do then?"

And all in chorus: "He is punishable by death."

In conclusion

The night trial of Jesus contains many irregularities violating the judicial rules of the Sanhedrin as described in the Mishnah (Treaty Sanhedrin). Maria Valtorta’s account highlights these breaches with remarkable precision, despite likely not having extensive knowledge of these rules. Her testimony thereby reinforces the evangelical truthfulness about the illegal and premeditated nature of Jesus’ condemnation.

1. Illegality of place and time

According to Jewish law, a capital trial had to be held during the day and in an appropriate place. The Sanhedrin did not sit in the high priest’s house but in the Chamber of Hewn Stones within the Temple of Jerusalem. Yet, Jesus’ trial occurs at Caiphas’ house, at night, which is a double violation of the rules (Sanhedrin 4:1).

2. A trial exclusively accusatory

The Sanhedrin was obligated to examine both incriminating and exculpatory facts. However, in both the evangelical and Maria Valtorta’s accounts, the trial is accusatory from the start, with a manifest will to condemn Jesus without debate.

3. A usurped presidency

In the Gospels, Gamaliel, probably the Sanhedrin's president, is not mentioned. In Maria Valtorta’s account, he is present but leaves protesting its illegality. The presidency is in fact monopolized by Caiphas, the high priest, which is another irregularity.

4. Contradictory testimonies

The Mishnah stipulates that testimonies must be consistent to be admissible. In the Gospel and Valtorta’s account, witnesses contradict each other, which should have led to the cancellation of the procedure.

5. Caiphas’ authoritarianism

Joseph of Arimathea protests that it is unlawful to hear witnesses together. Caiphas replies: "I am the High Priest. I command. Silence!" This attitude shows a blatant breach of procedural rules that normally guaranteed a fair trial.

Maria Valtorta’s account highlights a fundamental truth of the Gospels: the trial of Jesus was a legal sham organized solely to condemn Him. The irregularities, consistent with Mishnah texts, confirm this condemnation was pre-decided by religious authorities. Thus, rather than weakening the Gospels' credibility, Valtorta’s account actually strengthens their historical and judicial significance.

The Second Trial in the Morning before the Same

In the Gospel, the Sanhedrin officially reconvenes at dawn to ratify the condemnation. Jesus is again questioned on His divine identity and confirms being the Son of God. The death sentence is confirmed. Jesus is sent to Pontius Pilate, as only the Roman governor can pronounce an execution.

For historical criticism, this trial is more plausible than the night one, as it better respects known Jewish rules. However, the charge of blasphemy (Jesus proclaiming Himself Messiah and Son of God) poses a question: If the Sanhedrin wanted to accuse Jesus of blasphemy, stoning was the penalty prescribed by Jewish Law (Leviticus 24:16). The decision to send Jesus to Pilate seems to indicate the blasphemy charge was transformed into a political charge (sedition Against Rome) more apt to secure His execution.

In Maria Valtorta, Jesus is abandoned to the mob which mistreats Him, spits on Him, blindfolds Him, and mocks Him as He stumbles against tables, chairs, and walls. His Hair is pulled while they ask, "Who struck you? Guess," as reported by Luke 22:63-66. Hours pass in this way, and the exhausted guards consider taking some rest. They lead Jesus into a storeroom passing through many courtyards amid the mockery of the already large crowd within the pontifical houses' enclosure. Jesus reaches the courtyard where Peter is near his Fire and looks at him. But Peter avoids His gaze. John is no longer there.

Dawn arrives. An order is given: bring the Prisoner "into the council room for a more legal trial." This is when Peter denies for the third time knowing Christ, while Jesus passes already marked by His sufferings. A rooster crows as great silence falls at Christ’s appearance. Peter then confidently says: "I swear, Woman, I do not know Him," an assertion answered by the rooster’s crow. Peter startles and, turning to flee, finds himself face to face with Jesus who looks at him with infinite pity and deep, intense pain.

The "more legal" trial is reported in a single verse by Matthew and Mark. It is equally laconic in Luke. The same is true for Maria Valtorta:

"Jesus is brought back into the hall, and they repeat to Him in chorus the insidious question: ‘In the name of the true God, tell us: Are you the Christ?’ And having received the previous answer, they condemn Him to death and order Him to be taken to Pilate."

In conclusion

The succinct report of Jesus' trial early in the morning, both by The Evangelists and Maria Valtorta, suggests it was merely a formality. In reality, this hearing aimed to regularize the illegality of the night trial. Gamaliel, president of the Sanhedrin, had left threatening to denounce its illegality, while Nicodemus and Joseph of Arimathea wished to refer the matter to Pontius Pilate. The affair was thus at risk.

This second trial, purely formal, is itself a Confession: the night trial was a legal sham. But to obtain an effective condemnation, the religious leaders proceed with a subtle manipulation. Initially accused of blasphemy for declaring Himself Son of God, Jesus will be presented to Pilate on a completely different charge: sedition Against Rome. For this, they exploit a linguistic and cultural ambiguity: in Jewish tradition, the term “Christ” (Messiah) denotes the Anointed One expected, invested with a divine Mission, whereas for The Romans, this anointment is interpreted as a political title meaning “king.” Thus, by affirming that Jesus presents Himself as Christ, they imply to Pilate that He claims secular royal power, which constitutes grounds for condemnation under Roman occupation. This semantic sleight of hand transforms the religious accusation into a political one, ensuring that Rome carries out the sentence.

The First Appearance before Pontius Pilate

In the Gospel, the leaders of the people accuse Jesus of proclaiming Himself King of the Jews and inciting Revolt. Pontius Pilate questions Jesus, who acknowledges being King but specifies that His kingdom “is not of this world” (John 18:36). Pilate finds no grounds for condemnation. Pilate tries to avoid condemnation and, learning that Jesus is Galilean, sends Him to Herod Antipas, who rules that region.

For historical criticism, Pilate is described in the Gospel as hesitant and manipulated by the leaders of the people, but contemporary historical sources portray him as brutal and unlikely to yield to pressure. Also, the idea that Pilate wanted to release Jesus to observe the custom of the Passover Pardon is disputed since no Roman source mentions such a custom. Criticism sees this episode as introduced to minimize Pilate’s responsibility and highlight the Jews’.

In Maria Valtorta, Jesus is chained and paraded through the city as dawn breaks. Doubtless awaiting Pontius Pilate rising. He is dragged deliberately through the markets, past stables and inns full of people because of Passover. Jesus receives refuse and excrement. The shouting crowd grows larger by the minute.

On the way, He meets Elijah, the shepherd, then Manaen and Joanna of Chuza whom He blesses as best He can with bound hands and the hindrance of bruises and swelling appearing.

The shouting crowd prompts a manipulus of Roman soldiers who rush out of the Antonia fortress. Their spears disperse the crowd leaving only Jesus with the guards and the chief priests, scribes, and elders of the people. They demand Jesus be brought to Pontius Pilate for judgment and condemnation with the justice well known and honest of Rome.

Jesus enters the Praetorium. The Governor arrives. He enters indolently, with a skeptical smile, seeming disinterested. Finally, after pacing the large room back and forth, Pontius Pilate goes directly in front of Jesus, looks at Him and requests His accusers be brought, then sits on a raised platform.

He questions "the chief priests, the scribes, and the elders" about their accusation Against Jesus. They do not answer directly: "If He was not a criminal, we would not have brought Him to You." Pontius Pilate repeats: "What accusation do you bring Against Him? I ask again. - He has committed a crime Against our fathers’ Law. - And you come to disturb me about that? Take Him, you and judge Him by your laws." They refuse, unable to "put anyone to death."

Pontius Pilate investigates: "Tell Me: what crime has He committed Against your laws? - We found that He troubled our nation and prevented tribute payment to Caesar, claiming to be Christ, King of the Jews."

Pilate then asks Jesus: "Are you the King of the Jews? - Do you ask from yourself or because others say so?"

"And what does it matter to Me about your kingdom? Am I a Jew, by chance? Your nation and its leaders delivered You to Me to judge. What have You done? I know You are loyal. Speak. Is it true You aspire to reign?"

"My Kingdom is not of this world. If it were of this world, My ministers and soldiers would have fought that the Jews not seize Me. But My Kingdom is not of Earth, and You know I do not aspire to power."

"True. I know, I was told. But You do not deny that You are King?"

"You say so. I am King. That is why I came into the world: to bear witness to the Truth. Whoever is friend of truth listens to My voice."

"And what is truth? Are You a philosopher? That does not help in front of death. Socrates died anyway."

"But it helped him in life, to live well and also to die well. And to enter second life without betraying civic Virtues."

"By Jupiter!" Pilate looks at Him with admiration for a moment, then resumes his skeptical sarcasm. He gestures boredom, turns his back, and returns to the Jews: "I find no fault in Him."

The crowd rages, panicked at losing its prey and spectacle of punishment. They shout: "He is a rebel!" - "A blasphemer!" - "He encourages licentiousness!" - "He drives rebellion!" - "He refuses respect to Caesar!" - "He wants to appear prophet" - "He does magic" - "He is Satan" - "He rouses the people with his Doctrines teaching all Judea, coming from Galilee as a teacher" - "Death!" - "Death!"

"He is Galilean? Are you Galilean?"

Pilate returns to Jesus: "Do You hear how they accuse You? Defend Yourself." But Jesus is silent.

Pilate thinks... and decides: "A century, and let Him be brought to Herod. Let him judge Him; He is his subject. I recognize the Tetrarch’s right and subscribe in advance to his verdict. Let Him be told. Go."

In conclusion

In the Gospels, the dialogue between Pontius Pilate and Jesus is reported differently by Luke and John. However, Maria Valtorta’s narrative clarifies its logic and gives it unity. It highlights that the argument of the religious leaders—that Jesus was a seditious earthly king because He proclaimed Himself Christ—does not convince Pilate. Faced with a boiling crowd and uncertain on what decision to take, the Roman governor chooses a pretext: He sends Jesus to Herod Antipas, thus avoiding making an immediate judgment. Maria Valtorta’s account here provides valuable psychological and historical coherence to the Gospels’ framework.

The Appearance before Herod Antipas

In the Gospel, Herod Antipas, curious, wants to see Jesus perform a miracle. He questions Him at length, but Jesus remains silent. Herod’s soldiers mock Him, dress Him in a bright robe to ridicule Him as king, and send Him back to Pilate. Herod pronounces no condemnation. He mocks Jesus but does not find Him guilty.

For historical criticism, the fact that only Luke mentions this episode makes it suspect to some historians. Furthermore, Herod Antipas was a tetrarch under Roman dominion without judicial power over a political accused in Judea. Critics suppose that Luke added the episode for reasons open to speculation.

In Maria Valtorta, Jesus is brought under escort to Herod’s palace. No longer beaten but stoned pelted. There He stands in the hall before Herod. Behind Him are scribes and Pharisees, at ease here. Only the centurion and four soldiers escort Jesus before the Tetrarch.

He steps down from his seat and circles Jesus listening to His Enemies’ accusations. He pretends pity and respect: "You are great, I know it. And I rejoiced that Kouza is your friend and Manaen your disciple. Me... state worries... But what desire to say to you: great... to ask forgiveness... John’s eye... his voice accuse me and are always before me. You are the saint who erases the sins of the world. Absolve me, oh Christ." Jesus is silent and pursues His mutism before other grandiloquences by the Tetrarch who finally laughs at an idea: to have Jesus perform miracles as a spectacle. Despite the great Scandal of the scribes and priests who flee, he has a greyhound brought in with a broken paw, then a foolish stableman with a head full of water, who drools. In both cases, Jesus looks at them sternly and remains silent.

Herod Antipas mocks His chastity and decides to tempt Him with wine and Women. He brings in cups and nearly naked dancers. Jesus pushes the cups away and closes His eyes without speaking. Herod’s court laughs at His indignation. Faced with Jesus' impassivity, the Tetrarch gives up:

"Enough. I treated you as God and you did not act as God. I treated you as man and you did not act as man. You are mad. A white garment. Dress him with this one that Pontius Pilate may know the Tetrarch judged his subject mad. Centurion, you will tell the Proconsul that Herod humbly presents his respects and venerates Rome. Go." And Jesus, bound again, leaves with a linen tunic reaching His knees over His red wool garment."

In conclusion

Maria Valtorta's account gives Luke’s evangelist text an additional authenticity: the greyhound scene bears the mark of a striking detail that could not be invented. Faithful to the Gospel’s portrait, Herod Antipas appears as a jester dominated by his instincts. Convinced he can humble "the Saint," he tries to involve Him in his decadent world of drinking and lascivious dances, as he had already done with the beheading of John the Baptist.

Superstitious, Herod only believes in occult powers and expects a spectacular miracle from Jesus. But in this grotesque staging, he scandalizes scribes and Pharisees as much as Jesus Himself. His lack of character, which led him to sacrifice the Forerunner to please Herodias’ desire for revenge, reappears here: he who wanted to kill Jesus finally removes all responsibility by sending Him back to Roman authority. Whether because he recognized Jesus innocent of blasphemy or rebellion Against Rome matters little. He simply despises Him, sending Him away as a madman disappointed not to find either the expected magician or a fellow debaucher.

The Second Appearance before Pontius Pilate

In the Gospel, Pontius Pilate acknowledges Jesus’ innocence and seeks to release Him by the custom of the Passover Pardon. He offers to release Jesus or Barabbas, a criminal. The crowd, instigated by the leaders of the people, demands Barabbas. Pilate then has Jesus scourged and delivers Him to the soldiers who crown Him with thorns and cover Him with insults. Pilate again tries to spare Him, but the priests threaten: "If you release Him, you are not a friend of Caesar" (John 19:12). Pilate, fearing reprisals, yields and condemns Jesus to crucifixion. Pilate washes his hands to signify he discharges himself of this condemnation. He delivers Jesus to be crucified.

For historical criticism, the scene of Pilate washing his hands (Matthew 27:24) seems an insistence on Jewish people's guilt typical of a writing post-destruction of the Temple (70 AD). Likewise, the mention of the crowd crying "His blood be on us and on our children!" (Matthew 27:25) is seen as a construct to explain Jerusalem’s fall and absolve The Romans. Finally, Pilate’s role appears too lenient compared to what we know of his historical character.

In Maria Valtorta, Jesus is brought back to Pontius Pilate who does not hide his boredom at having to rule on Jesus. He seeks an escape again: "Hebrews, listen. You brought Me this man as a troublemaker. Before you I have examined Him and found none of the crimes you accuse Him of. Herod no more than I found anything. And He sent Him back to us. He does not deserve death. Rome has spoken. However, not to displease you by taking away your amusement, I will give you Barabbas. And Him, I will have whipped with forty lashes. That will suffice." The crowd screams and threatens: "No, no! Not Barabbas! Not Barabbas! For Jesus death! A horrible death! Release Barabbas and condemn the Nazarene."

Pontius Pilate orders Jesus to be scourged. "How many blows?" asks the centurion. "As many as you see... The main thing is to finish. And I am annoyed. Go."

Behind Him stands a torturer with distinct Hebrew features; in front another similar figure. They are armed with a whip made of seven leather strips attached to a handle, ending with a lead hammer. Rhythmically, like an exercise, they start striking. One in front, one behind, so Jesus’ torso is caught in a whirlwind of blows. And not a complaint... If not supported by ropes, Jesus would fall. But He does not fall or moan. Only, after the hail of blows He received, His head hangs on His chest as if fainting. "Hey! Stop! He must be killed alive," shouts and grumbles a soldier. They release Jesus who collapses to the ground as if dead. Coming to, Jesus becomes the object of mockery and blows. They crown Him with thorns then go look in the stable for a donkey and in the garbage, an old red chlamys and mock Him and beat Him. Thus, He is brought back before Pilate and shown to the people.

"Behold the man. Your king. Is that not enough?" But the crowd continues to demand His death. Pontius Pilate tries to evade the tightening trap: he invites the Jews to crucify Him themselves since he finds no fault. Then erupts publicly the motive: "He said He was the Son of God. Our law prescribes death for him guilty of such blasphemy." This statement "Son of God" worries Pilate, who does not believe in God and asks Jesus who He is. When Pilate asks "what is God?" Jesus replies only: "He is the all" and closes into muteness.

Then comes the freedwoman of Claudia Procula, Pontius Pilate’s wife, bearing a message as noted by Matthew 27:19. Pilate begins to fear the power of Jesus.

"Pilate is on hot coals: he would and would not. He fears God’s punishment, he fears Rome’s, he fears Jewish vengeance. At a moment fear of God prevails. He goes to the atrium front and says in a thunderous voice:

"He is not guilty."

"If you say so, you are enemy of Caesar. He who makes himself king is his enemy. You want to free the Nazarene. We will notify Caesar."

Pilate is overcome by fear of man.

"You want His death, then? So be it! But may the blood of this just man not be on my hands."

And, having brought a basin, he washes his hands in front of the people who seem frenzied and shout:

"On us, on us His blood. May it fall on us and our children. We fear him not. To the cross! To the cross!"

Pontius Pilate returns to his throne, calls the centurion Longinus and a slave. He has a table brought on which he places a plaque and has written: "Jesus Nazarene, King of the Jews." And he shows it to the people.

"No, not so. Not King of the Jews, but that He said He would be King of the Jews." Several shout.

"What I have written, I have written," Pilate says sternly.

And standing, he spreads hands palms forward and down and commands:

"Let him go to the cross. Soldier, go, prepare the cross. (Ibis ad crucem! I, miles, expedi crucem)"

And he descends, without even turning to the agitated crowd nor to the pale Condemned. He leaves the atrium...

Jesus remains in the middle of the atrium under the soldiers’ guard, waiting for the cross.

In conclusion

Jesus’ last appearance before Pontius Pilate marks the culmination of the six trials He endured. Maria Valtorta’s narrative strengthens the Gospel narration by highlighting the vacillations and evasions of a governor more concerned with following prevailing currents than dispensing fair justice. Pilate, despite being aware of the injustice he is about to commit, finds no way out except symbolically washing his hands. His weakness contrasts with the relentless determination of those who want Jesus’ death.

Maria Valtorta’s detailed descriptions of the trials and crucifixion provide striking insight on elements related to the Shroud of Turin. They also deepen understanding of Claudia Procula’s intervention attempting to intercede with her husband to Save Jesus. Similarly, they put in perspective the veneration of Veronica’s veil, associated with the 6th station of the Way of the Cross, although this episode is not reported in the Gospels.

In the Catholic context, usually refers to the first three Gospels (Matthew, Mark, Luke) because of their common framework. Broader definition: those offering a general overview of a whole. (Example: a synoptic table).

Extraordinary assembly of representatives of the Catholic Church, convened to discuss and collectively decide on important issues.

Person who is not religious or a non-religious affair.

Person or animal who has been killed by stones. This punishment was used in the East and especially among the Jews. (For example, Jews stoned adulterers, blasphemers).

Cloak made from a rectangular piece of wool fixed on the shoulder by a clasp. It was used by the Greeks then by the Romans. (Feminine noun)