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1

L’incoronazione di spine (Mc 15,16-20a). Tortura fisica, subita da Gesù, o piuttosto la derisione della Sua dignità regale?

100%

Grochowski Z. T.

The Biblical Annals

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2016

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vol. 6

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issue 4

655-688

PL

The Passion Narrative constitutes the “heart” of all the Gospels. The attention of Christians who feed their faith on the Word of God usually concentrates on the physical suffering of Jesus. But the purpose of the Gospels seems to be different: cf. the lack of description of significant, long-lasting and cruel scenes, such as the “flagellation” and the “crucifixion” of Christ in Mc 15:15 and 15:24 (these episodes are “depicted” by one simple word: fragellw,saj and staurou /sin). That is why the pericope Mc 15:16-20a should be considered not (only) as the “Coronation of Thorns,” as it commonly is, but as a “Derision of Christ’s Royal Dignity”, as the context of the singular “act of thorns” suggests. In fact, aside from dressing Jesus in purple and beating his head with the reed, which indeed could cause physical suffering of the Savior (here we think of Jesus flogged and crowned by thorns), other elements of scorning (a mocking “saluting” of Jesus, spitting on him and the scoffing prostration of soldiers) had not touched Jesus’ body at all! As a consequence, these acts were surely not the source of his physical pain. Also, the crown itself did not necessarily have to cause Christ such huge suffering as is usually imagined. The pericope Mc 15:16-20a portrays the “Derision of Christ’s Royal Dignity” and, speaking of Jesus as the King, inscribes itself in the theme of “The Reign of God” in the Gospel of Mark

EN

The Passion Narrative constitutes the “heart” of all the Gospels. The attention of Christians who feed their faith on the Word of God usually concentrates on the physical suffering of Jesus. But the purpose of the Gospels seems to be different: cf. the lack of description of significant, long-lasting and cruel scenes, such as the “flagellation” and the “crucifixion” of Christ in Mc 15:15 and 15:24 (these episodes are “depicted” by one simple word: fragellw,saj and staurou /sin). That is why the pericope Mc 15:16-20a should be considered not (only) as the “Coronation of Thorns,” as it commonly is, but as a “Derision of Christ’s Royal Dignity”, as the context of the singular “act of thorns” suggests. In fact, aside from dressing Jesus in purple and beating his head with the reed, which indeed could cause physical suffering of the Savior (here we think of Jesus flogged and crowned by thorns), other elements of scorning (a mocking “saluting” of Jesus, spitting on him and the scoffing prostration of soldiers) had not touched Jesus’ body at all! As a consequence, these acts were surely not the source of his physical pain. Also, the crown itself did not necessarily have to cause Christ such huge suffering as is usually imagined. The pericope Mc 15:16-20a portrays the “Derision of Christ’s Royal Dignity” and, speaking of Jesus as the King, inscribes itself in the theme of “The Reign of God” in the Gospel of Mark.

IT

The Passion Narrative constitutes the “heart” of all the Gospels. The attention of Christians who feed their faith on the Word of God usually concentrates on the physical suffering of Jesus. But the purpose of the Gospels seems to be different: cf. the lack of description of significant, long-lasting and cruel scenes, such as the “flagellation” and the “crucifixion” of Christ in Mc 15:15 and 15:24 (these episodes are “depicted” by one simple word: fragellw,saj and staurou/sin). That is why the pericope Mc 15:16-20a should be considered not (only) as the “Coronation of Thorns,” as it commonly is, but as a “Derision of Christ’s Royal Dignity”, as the context of the singular “act of thorns” suggests. In fact, aside from dressing Jesus in purple and beating his head with the reed, which indeed could cause physical suffering of the Savior (here we think of Jesus flogged and crowned by thorns), other elements of scorning (a mocking “saluting” of Jesus, spitting on him and the scoffing prostration of soldiers) had not touched Jesus’ body at all! As a consequence, these acts were surely not the source of his physical pain. Also, the crown itself did not necessarily have to cause Christ such huge suffering as is usually imagined. The pericope Mc 15:16-20a portrays the “Derision of Christ’s Royal Dignity” and, speaking of Jesus as the King, inscribes itself in the theme of “The Reign of God” in the Gospel of Mark.

2

Jesus’ trial before Herod Antipas

73%

Kubiś A.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

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2014

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issue 21

239-277

PL

Opowiadanie o procesie Jezusa przed trybunałem Heroda Antypasa, zamieszczone w Ewangelii Łukaszowej 23,6-12, ma jedną główną funkcję, mianowicie ukazanie niewinności Jezusa. Wśród egzegetów spotyka się opinie, iż opowiadanie jest kompozycyjną fikcją, nieopartą na faktach, gdyż narracja ta nie wnosi niczego istotnego do Łukaszowego opisu męki i śmierci Jezusa, powtarzając jedynie występujące wcześniej motywy. Okazuje się jednak, iż opowiadanie, kładąc nacisk na znany już fakt niewinności Jezusa, posiada nowe elementy oraz odgrywa istotną rolę w ogólnym teologicznym przesłaniu Łukaszowego opisu męki Jezusa. Można zatem mówić o czterech funkcjach opowiadania, a właściwie funkcjach prezentacji niewinnego i milczącego Jezusa: historycznej (Jezus był niewinny, mimo że został postawiony przed sądem), chrystologicznej (milczenie Jezusa nawiązuje do proroctwa Iz 53,7 i wskazuje na jego tożsamość Cierpiącego Sługi Pańskiego; sąd nad Jezusem prowadzi do pojednania pomiędzy wrogami, Herodem i Piłatem, ukazując zbawienne skutki męki i śmierci Jezusa, co także wskazuje na Jego prawdziwą tożsamość, jako Zbawiciela i Dawcy Pokoju), pedagogicznej, czy inaczej parenetyczno-kerygmatycznej (prześladowany Jezus ukazany jest jako model do naśladowania dla prześladowanych chrześcijan) oraz apologetycznej (niewinność Jezusa potwierdzona jest przez dwa niezależne trybunały: żydowski i rzymski, co ma znaczenie w kontekście prześladowań pierwszych chrześcijan ze strony środowisk żydowskich i Cesarstwa).

3

Godzina uczniów Jezusa (J 16,32; 18–19) okazją do objawiania się Mistrza

58%

Grochowski Z. T.

Verbum Vitae

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2020

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vol. 38

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issue 1

EN

The term “the hour of trial” in the Fourth Gospel is most often associated with the Passion of the Lord. The present work reminds us that Jesus’ disciples lived through and reacted to this difficult and pivotal experience as well, both during the arrest of the Master (cf. Jn 16:32) and later, when the persecution of Christians comes (cf. Jn 16:2.4.21). This article presents six types of attitudes exhibited by Jesus’ disciples as described in the Passion Narrative (Jn 18–19). In addition, from a Christological perspective, it demonstrates how the disciples’ various responses become a “mirror” for Jesus’ own revelation on this occasion. Christ gives his revelation not only through his own verba et facta, but also through interaction with his disciples, or in the juxtaposition (σύγκρισις) of his own attitude with their behavior. In this way, they become the locus theologicus of Jesus’ revelation. Thus the hour of the disciples becomes an occasion in which the revelation of the Master resounds even more forcefully and in a more understandable way.

PL

Pojęcie „godzina próby w Czwartej Ewangelii” najczęściej kojarzy się z męką Pańską. Okazuje się, że jest to moment trudnego doświadczenia, jaki będą przeżywać także uczniowie Jezusa, zarówno podczas pojmania Mistrza (por. J 16,32), jak i później, gdy przyjdą prześladowania chrześcijan (por. J 16,2.4.21). Niniejszy artykuł prezentuje sześć typów postaw uczniów Jezusa opisanych w „Męce Pańskiej” (J 18–19), ale także – aby nie zaniedbać chrystologii – pokazuje, w jaki sposób stają się oni przy tej okazji „lustrem” dla objawienia Jezusa. Chrystus objawia się bowiem nie tylko za pośrednictwem własnych verba et facta, lecz czyni to także dzięki interakcji ze swymi uczniami lub w zestawieniu (σύγκρισις) własnej postawy z ich zachowaniem. W ten sposób stają się oni locus theologicus objawienia Jezusa. Godzina uczniów staje się więc okazją, w której objawienie Mistrza wybrzmiewa jeszcze dobitniej i w sposób bardziej zrozumiały.

4

I discepoli di Gesù nell’ora della prova (Gv 18–19) come luogo di rivelazione del Maestro

58%

Grochowski Z.

The Biblical Annals

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2013

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vol. 3

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issue 1

67-92

PL

The Passion Narrative in the Fourth Gospel is usually analyzed from the purely christological point of view. The number of monographs and articles that would pay attention to the ecclesiastical and anthropological aspect of the Passion of Jesus revealed in the conduct of his disciples in John 18–19 is quite limited. It seems that the “Hour of Jesus” is also the “hour of the trial of his followers” (cf. John 16:2, 4, 21, 32). The present study discusses this issue in John 18:1-14, 15-27; 19:24h-27, (35), 38-42 and presents different characterizations of Jesus’ disciples who appear as the locus of the revelation of their Master.

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1 Kubiś A.

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L’incoronazione di spine (Mc 15,16-20a). Tortura fisica, subita da Gesù, o piuttosto la derisione della Sua dignità regale?

Jesus’ trial before Herod Antipas

Godzina uczniów Jezusa (J 16,32; 18–19) okazją do objawiania się Mistrza

I discepoli di Gesù nell’ora della prova (Gv 18–19) come luogo di rivelazione del Maestro