Trial of Jesus
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.[1] How does her narrative relate to the Gospel testimonies and historical criticism?
The Night Appearance before Annas[edit | edit source]
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 the work of Maria Valtorta, after His capture at Gethsemane, Jesus is brutally dragged to the city walls, where John and Peter are 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 massive walls, which seem to be the boundaries of the town here, and from this place they stretch along the side of the mountain with porches and yards, until they reach the enclosure of the Temple proper, that is, where the Israelites go for their several celebrations of cult."[2] John enters at the same time as the "clamouring 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."«Of what do you accuse Me?»«Of preaching a new doctrine.»
«O priest! Israel is swarming with new doctrines: the Essenes have theirs, the Sadochites[3] and the Pharisees have theirs; everybody has his secret one, which for one is named pleasure, for another one gold, for another one power; and everybody has his idol. Not I. I have resumed the down-trodden Law of My Father, of the Eternal God, and I have gone back to repeating the ten commandments of the Decalogue in a simple way, talking Myself hoarse to make them enter the hearts that no longer knew them.»
«Horror! Blasphemy! How dare You say this to me, a priest? Has Israel no Temple? Are we like the exiles in Babylon? Reply to me.»
«That is what you are, and even more. There is a Temple. Yes. A building. But God is not in it. He has fled before the abomination that is in His house. But why ask Me so many questions, since My death has already been decided? [...] Speak. Speak up. You know that I can kill You and save You. I am powerful.»
«You are filth. I leave to filth the business of the informer. I am Light.»
A bravo lands a blow in His face.
«I am Light. Light and Truth. I have spoken openly to the world, I have taught in synagogues and in the Temple, where the Judaeans meet, and I have said nothing secretly. I repeat it. Why do you ask Me? Ask those who have heard what I have said. They know.»
Another bravo gives Him a slap in the face shouting: «Is that how You reply to the High Priest?»
«I am speaking to Annas. Caiaphas is the Pontiff. And I am speaking with the respect due to the old man. But if you think that I have said something wrong, prove it to Me. If not, why do you strike Me?»
«Leave Him alone. I am going to Caiaphas. Keep Him here until I tell you otherwise. And make sure He does not speak to anybody.» Annas goes out."[4]
In conclusion[edit | edit source]
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[edit | edit source]
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"[5] 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[6]) to Jewish authorities.
For historical criticism, the night meeting of the Sanhedrin is problematic: According to the Mishnah,[7] capital trials should not take place at night and require a delay before execution. The presence of contradictory witnesses[8] renders the verdict doubtful. Historians thus consider the night trial improbable and the real trial to have taken place in the morning.
In the work of 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."Then the session begins. But Caiaphas notices that two or three seats are vacant and he asks: «Where is Eleazar? And where is John?»Accusations then follow from the sanhedrists to which Jesus responds with silence.[10] Faced with this silence, an exasperated Caiphas commands Him to speak:A young man, a scribe I think, stands up, he bows and says: «They refused to come. Here is their letter.»
«Keep it and make a note of it. They will answer for that.
What have the holy members of this Council to say with regard to this man?»"[9]
"«Your ministry is illegal, You know that. And liable to death. Speak up.»But Caiphas detains him:«This session of ours is illegal.[11] Stand up, Simeon, and let us go» says Gamaliel.
«Rabbi, have you gone mad?»
«I respect formulae. It is not lawful to proceed as we are doing. And I will make a public charge against it.» And rabbi Gamaliel goes out, as stiff as a statue, followed by a man about thirty-five years old, who looks like him.
There is a little turmoil and Nicodemus and Joseph take advantage of it to speak in favour of the Martyr.
«Gamaliel is right. The time and the place are illicit, and the charges are not consistent. Can anybody accuse Him of having notoriously despised the Law? I am a friend of His and I swear that I have always found Him to be respectful of the Law» says Nicodemus.
«And I, too. And in order not to assent to a crime, I cover my head, not for Him, but for us, and I go out.» [...]"[12]
"«Ah! Is that what you say? Then let the sworn witnesses come. And listen to them. Then you will go away.»After some turmoil over fears of Rome's reaction and accusations that Jesus was corrupting "the best Judaeans", the trial resumes:Then two jail-bird figures come in. Elusive looks, cruel sneers, sly ways.
«Speak up.»
«It is not lawful to listen to both at the same time» shouts Joseph.
«I am the High Priest. I give orders. Be silent!»
Joseph strikes the table with his fist and says: «May the fire of Heaven fall upon you! As from this moment be aware that Joseph the Elder is an enemy of the Sanhedrin and a friend of the Christ. And I am going at once to inform the Praetor that a man is being sentenced to death here without the approval of Rome» and he rushes out giving a violent push to a young thin scribe who would like to hold him back."[13]
"«Let the witnesses speak» shouts Caiaphas. «Yes, He was making use of the… the… We knew… What is the name of that thing?»
«The tetragram,[14] perhaps?»
«That’s it! You have said it! He evoked the dead. He taught people to rebel against the Sabbath and to desecrate the altar. We swear it. He said that He wanted to destroy the Temple and rebuild it in three days with the assistance of demons.»
«No. He said: it will not be built by man.»[15]
Caiaphas comes down from his seat and approaches Jesus. Small, excessively fat, ugly, he looks like a huge toad close to a flower. Because Jesus, although wounded, bruised, dirty and unkempt, is still so handsome and solemn. «Are You not replying? What horrible charges they are bringing against You! Speak, to clear Yourself of such shame.»
But Jesus is silent. He looks at him but does not speak.
«Reply to me, then. I am Your Pontiff. I adjure You by the living God. Tell me: are You the Christ, the Son of God?»
«You have said it. I am.[16] And you will see the Son of man, sitting on the right hand of the power of the Father, come on the clouds of the sky. Moreover, why do you ask Me? I have spoken in public for three years. I have not said anything secretly. Ask those who have heard Me. They will tell you what I have said and what I have done.»
One of the soldiers who is holding Him, strikes His mouth, making it bleed once again, and he shouts: «Is that how you reply, o satan, to the High Pontiff?»
And Jesus replies meekly to this one as He had replied to the previous one: «If I have spoken the truth, why do you strike Me? If I have said something wrong, why do you not tell Me where I am wrong? I tell you once again: I am the Christ, the Son of God. I cannot lie. I am the High Priest, the Eternal Priest. And I alone wear the true Rational, on which it is written: Doctrine and Truth. And I am faithful to both, even to death, ignominious in the eyes of the world, holy in the eyes of God, and until the blissful Resurrection. I am the Anointed One. Pontiff and King I am. And I am about to take My sceptre and with it, as with a winnowing-fan, I will clear the threshing-floor. This Temple will be destroyed and it will rise again, new and holy. Because this one is corrupt and God has abandoned it to its destiny.»
«Blasphemer!» they all shout in chorus. «Will You do that in three days, You silly possessed man?»
«Not this one. But Mine will rise again, the Temple of the true, living, holy, three times holy God.»
«Anathema!» they howl again in chorus.
Caiaphas raises his clucking voice, he tears his linen garments with affected horror, and he says: «What else have we to hear from witnesses? He has blasphemed. So what shall we do?»
And all in chorus: «He deserves to die.»"[17]
In conclusion[edit | edit source]
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.[18] Yet, Jesus’ trial occurs at Caiphas’ house, at night, which is a double violation of the rules.[19]
2. A trial exclusively accusatory
The Sanhedrin was obligated to examine both incriminating and exculpatory facts.[20] 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.[15] 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 (Joseph), the High Priest replies: "I am the High Priest. I give orders. Be silent!"[21] 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.[22] 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[edit | edit source]
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.[23] 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 the work of 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: "the Prisoner is to be taken back to the Council Hall for a more legal trial."[24] 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 it, woman, I do not know Him",[24] 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 taken back into the hall. In chorus they repeat the captious question: «In the name of the true God, tell us: are You the Christ?» And when they receive the same reply as the previous one, they sentence Him to death and they give orders to take Jesus to Pilate."[24]
In conclusion[edit | edit source]
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[edit | edit source]
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”.[25] 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[26] 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 the work of 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[27] 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, scribes and elders"[28] about their accusation Against Jesus. They do not answer directly:"If He were not an evil-doer, we would not have brought Him to you."[28]Pontius Pilate repeats:
"«I ask you once again, which charge are you bringing against this man?»«He has committed crimes against the Law of our forefathers.»
«And have you come to bother me about that? Take him and judge Him according to your laws.»[28]
They refuse, unable to «sentence anybody to death."[28]
Pilate asks:«Tell me: which crimes has He committed against your laws?»«We have found out that He was causing disturbances in our country and was preventing people from paying the tribute to Caesar, saying that He is the Christ, the king of the Jews.»
Pilate goes back to Jesus, Who is in the middle of the hall, left there by the soldiers, tied but without escort, so obvious is His meekness. And he asks Him: «Are You the king of the Jews?»
«Are you asking this of your own accord, or through the insinuation of other people?»
«And what do You expect me to care for Your kingdom? Am I a Jew? Your country and its leaders have handed You over to me, that I may judge You. What have You done? I know that You are loyal. Speak. Is it true that You aspire at reigning?»
«My Kingdom does not come from this world. If it were a kingdom of this world, My ministers and my soldiers would have fought to prevent the Jews from arresting Me. But My Kingdom is not of the Earth. And you know that I do not seek power.»
«That is true. I know. I have been told. But You do not deny that You are a king?»
«You assert it. I am a King. That is why I came into the world: to bear witness to the Truth. Those who are on the side of the Truth listen to My voice.»
«What is the Truth? Are You a philosopher? It does not serve when facing death. Socrates died just the same.»
«But it served him in his lifetime, to live honestly. And also to die well. And to enter into the other life without being called a traitor of civic virtues.»
«By Jove!» Pilate looks at Him for some moments full of admiration. Then he resumes his sceptical sarcasm. He makes a gesture of boredom, turns his back on Him and goes towards the Judaeans. «I find no fault in Him.»
The crowd riots, seized with the panic fear of losing the prey and the spectacle of the capital punishment. And they shout: «He is a rebel!», «A blasphemer», «He encourages libertinism», «He instigates people to rebel», «He refuses respect for Caesar», «He feigns that He is a prophet», «He practises magic», «He is a devil», «He stirs up the people teaching all over in Judaea, where He came from Galilee teaching», «Death to Him!», «Death to Him!»
«Is He a Galilean? Are You a Galilean?» Pilate goes back to Jesus: «Do You hear how they accuse You? Prove Your innocence.»
But Jesus is silent.[10]
Pilate is pensive… And he decides: «Let a century take Him to Herod to be judged. He is Herod’s subject. I acknowledge the right of the Tetrarch and I assent to his verdict in advance. Tell him. Go.»[29]
In conclusion[edit | edit source]
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[edit | edit source]
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 the work of 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. I enquired about You and I was pleased that Chuza was Your friend and Manaen Your disciple. I… the worries of the State… But how anxious I was to say that You are great… to ask You to forgive me… John’s eyes… his voice accuse me and are always before me. You are the saint who cancels the sins of the world. Absolve me, o Christ."[30]Jesus is silent and pursues His mutism[10] 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,[31] 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.[32] Jesus refuses the cups 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 a man, and you have not acted as a man. You are mad. A white garment. Clothe Him with it so that Pontius Pilate may know that the Tetrarch took his subject to be mad. Centurion, please tell the Proconsul that Herod humbly presents his respect to him and venerates Rome. Go.» And Jesus, tied once again, goes out, with a linen tunic reaching down to His knees, on top of His red woollen garment."[33]
In conclusion[edit | edit source]
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,[34] 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[35] 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[36] 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[edit | edit source]
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".[37] 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[38] seems an insistence on Jewish people's guilt typical of a writing post-destruction of the Temple.[39] Likewise, the mention of the crowd crying "His blood be on us and on our children!"[38] 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.[26]
In the work of 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:"«Jews, listen. You have brought me this man as an instigator of the people. I have examined Him in your presence and I have not found in Him any of the crimes of which you accuse Him. Herod did not find more than I did. And he has sent Him back to us. He does not deserve death. Rome has spoken. But, in order not to displease you, depriving you of the amusement, I will give you Barabbas. And I will order Him to be given forty lashes. That is enough.» «No, no! Not Barabbas! Not Barabbas! Death to Jesus! And a dreadful death! Release Barabbas and condemn the Nazarene to death.»"[40]Pontius Pilate orders Jesus to be scourged. "How many blows?" asks the centurion.
"As many as you like…[41] In any case the matter is over. And I am bored. Go."[40]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 alive when He is killed"[42] 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[43] and mock Him and beat Him. Thus, He is brought back before Pilate and shown to the people.
"Here is the Man. Your King. Is that still not sufficient?"[44]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 that He is the Son of God. Our Law inflicts death on whoever is guilty of such blasphemy."[45]This statement "Son of God" worries Pilate, who does not believe in God and asks Jesus who He is. When Pilate asks "Who is God?" Jesus replies only: "He is the All" and closes into muteness.[45]
"Pilate is on tenterhooks. He would like and he would not like to… He is afraid of God’s punishment, he is afraid of Rome, he fears Judaean revenges. For a moment he overcomes the fear of God. He goes to the front of the hall and in a thundering voice he shouts: «He is not guilty.»«lf you say so, you are no friend of Caesar’s. He who proclaims himself king, is his enemy. You want to free the Nazarene. We will inform Caesar of that.»
Pilate is seized with the fear of man.
«So, you want Him dead? Let it be so. But the blood of this just man is not to stain my hands» and having a basin brought to him, he washes his hands in the presence of the people who appear to be seized with frenzy while they shout: «His blood on us. His blood be on us and on our children. We are not afraid of Him. Crucify Him! Crucify Him!»
Pontius Pilate goes back to his little throne and he calls the centurion Longinus and a slave. He orders the slave to bring him a board on which he places a notice and has the words written on it: «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 that He is king of the Jews.» Many of them shout so.
«What I have written, I have written» says Pilate severely, and standing upright, he stretches his hand forward with its palm turned down, and he orders: «Let Him go to the cross. Soldier, go. Prepare the cross.» And he descends from his throne without even looking towards the uproarious crowd or at the wan Condemned Man. He leaves the hall…
Jesus is left in the middle of it, guarded by the soldiers, awaiting the cross."[46]
In conclusion[edit | edit source]
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.[47]
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.
Notes and references[edit | edit source]
- ↑ GRM 604.
- ↑ GRM 604.4.
- ↑ This political and religious group, to which Annas belonged, derives its name from Saddoq whom Solomon appointed High Priest after removing Abiathar (Èbyatar). The descendants of Saddoq henceforth ensured the supreme service of the Temple.
- ↑ GRM 604.4/9.
- ↑ Matthew 26:64.
- ↑ This expression is later opposed by a Roman soldier to a Jew who asked for Jesus’ death (GRM 604.20). "Jus gladii" designates the power of execution, reserved ultimately for Roman authority. Thus, Jewish leaders had to get Pilate’s approval to execute Jesus. As for "jus gladii et sanguinis," it seems to reinforce or specify the scope of the right of life and death, possibly meaning the right to execute and shed blood, emphasizing the bloody aspect of the execution.
- ↑ Treaty Sanhedrin 4:1.
- ↑ Mark 14:56.
- ↑ GRM 604.10.
- ↑ 10.0 10.1 10.2 Throughout His trials Jesus never responds to lies, treating them with silence. He only answers true accusations, like that of His messiahship.
- ↑ Gamaliel was probably president of the Sanhedrin, Judaism’s highest judicial and religious court, from 20 to 50 after Jesus Christ. While the High Priest (Caiphas) dealt with worship, the Sanhedrin president interpreted the Law and settled religious debates. Unlike the High Priest appointed by Roman power, he was not under influence. His role is utterly disregarded here.
- ↑ GRM 604.11-12.
- ↑ GRM 604.12.
- ↑ The Tetragram or God’s own name of four letters (YHWH) revealed to Moses.
- ↑ 15.0 15.1 According to the Mishnah Treaty Sanhedrin, witnesses must appear separately (Sanhedrin 3:6, witness acceptability) and if they contradict each other on a fact, their testimony is null (Sanhedrin 5:3, procedures for indictments). An example is the trial of chaste Susanna by Daniel demonstrating false testimonies and saving the innocent (Daniel 13:51-61).
- ↑ Jesus, mute until then, answers a request made by religious authority to which He submits.
- ↑ GRM 604.13-14.
- ↑ The Chamber of Hewn Stones (Lishkat ha-Gazit in Hebrew) was located more precisely on the north side of the Court of Priests, at the boundary between the priestly courtyard and that of the Israelites, near the Altar of Holocausts. According to Jewish tradition, this is where major judicial decisions were made, including criminal cases, and only during the day. Historical traces of this room disappeared with the destruction of the Temple.
- ↑ Sanhedrin 4:1.
- ↑ Treaty Sanhedrin 4:1. "In money cases, judges’ discussions may begin with arguments favorable or unfavorable to the defendant; in capital cases, they must always begin with an argument favorable to the accused."
- ↑ GRM 604.12.
- ↑ See Mark 14:1 | John 5:18 | John 11:50 | John 11:53.
- ↑ Leviticus 24:16.
- ↑ 24.0 24.1 24.2 GRM 604.15.
- ↑ John 18:36.
- ↑ 26.0 26.1 Philo of Alexandria (De Legatione ad Gaium) and Flavius Josephus (Jewish Antiquities).
- ↑ About a hundred men.
- ↑ 28.0 28.1 28.2 28.3 GRM 604.22.
- ↑ GRM 604.22-24.
- ↑ GRM 604.25.
- ↑ The scandalized flight of scribes and priests can be explained by their wish to avoid ritual impurity and their outrage at what they considered sacrilegious mockery. Though the Torah does not explicitly classify them among forbidden animals for ritual contact, dogs were considered impure creatures because they were often strays, ate carrion, and frequented city wastes. In ancient Judaism, dogs were associated with pagans and contempt (cf. Exodus 22:30, Psalm 21 (22):17). Herod Antipas’ claim that this greyhound was a gift from the Roman Pontius Pilate to Herodias added insult to injury: healing an impure animal given by a pagan on the eve of Passover!
- ↑ This episode was retained by the Holy Office as an example of "rather risqué pages" which might "easily fall into the hands of nuns and their students" and whose reading might be "difficult without spiritual harm." Besides the censor’s misattribution of this scene to Pilate (instead of Herod Antipas), the reader can judge if the danger lies in the scene or in the censor’s imagination. Here is the brief passage: "the dancers enter... clad in nearly nothing. A colorful fringe of linen girds their slender persons from waist to hips, nothing else. Tanned from Africa, supple like young gazelles, they begin a silent, lascivious dance." (GRM 604.26)
- ↑ GRM 604.26.
- ↑ See circumstances of John the Baptist’s beheading (Mark 6:17-28).
- ↑ Mark 6:16 | GRM 604.25.
- ↑ See Luke 13:31.
- ↑ John 19:12.
- ↑ 38.0 38.1 Matthew 27:24.
- ↑ 70 AD.
- ↑ 40.0 40.1 GRM 604.28.
- ↑ Roman law did not set limits for lashes, unlike Hebrew law which capped them at 40 to avoid death. Jesus nearly died. The flail (flagrum) was a whip with metal strips. The Turin Shroud shows Christ received over 100 blows, mostly on the back (rear side). He was tied to a raised support with hands above the head. This is the position described by Maria Valtorta, not the traditional depiction.
- ↑ GRM 604.29.
- ↑ Chlamys: military cloak.
- ↑ GRM 604.32.
- ↑ 45.0 45.1 GRM 604.33.
- ↑ GRM 604.34-35.
- ↑ Acts of the Apostles echo this lack of character: While "Pilate was determined to release Him" (Acts 3:13), it must be noted that "Herod and Pontius Pilate, with the nations and the people of Israel, conspired against Jesus" (Acts 4:27).