New Testament narratives
The earliest detailed accounts of the death of Jesus are contained in the fourTextual comparison
The comparison below is based on the '' New International Version''.Other accounts and references
An early non-Christian reference to the crucifixion of Jesus is likely to be Mara Bar-Serapion's letter to his son, written some time after AD 73 but before the 3rd century AD.''Evidence of Greek Philosophical Concepts in the Writings of Ephrem the Syrian'' by Ute Possekel 1999 pp. 29–30''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 p. 110 The letter includes no Christian themes and the author is presumed to be neitherNow there was about this time Jesus, a wise man, ... He drew over to him both many of the Jews and many of the Gentiles ... And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross ...Most modern scholars agree that while this Josephus passage (called the ''
Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus.Scholars generally consider the Tacitus reference to the execution of Jesus by Pilate to be genuine, and of historical value as an independent Roman source.''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell, 1998, . p. 33.''Jesus and His Contemporaries: Comparative Studies'' by Craig A. Evans. 2001. . p. 42. Eddy and Boyd state that it is now "firmly established" that Tacitus provides a non-Christian confirmation of the crucifixion of Jesus.Eddy, Paul; Boyd, Gregory (2007). ''The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition'' Baker Academic, p. 127 Another possible reference to the crucifixion ("hanging", cf. ; Galatians 3:13) is found in the Babylonian
Historicity
The baptism of Jesus and his crucifixion are considered to be two historically certain facts about Jesus.''Jesus of Nazareth'' by Paul Verhoeven (2010) p. 39 James Dunn states that these "two facts in the life of Jesus command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical facts" that they are often the starting points for the study of the historical Jesus.''Jesus Remembered'' by James D. G. Dunn (2003) p. 339 Bart Ehrman states that the crucifixion of Jesus on the orders of Pontius Pilate is the most certain element about him.Details
Chronology
There is no consensus regarding the exact date of the crucifixion of Jesus, although it is generally agreed by biblical scholars that it was on a Friday on or near Passover ( Nisan 14), during the governorship of Pontius Pilate (who ruled AD 26–36). Various approaches have been used to estimate the year of the crucifixion, including the canonical Gospels, the chronology of the life of Paul, as well as different astronomy, astronomical models. Scholars have provided estimates in the range 30–33 AD,Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in ''Chronos, kairos, Christos: nativity and chronological studies'' by Jerry Vardaman, Edwin M. Yamauchi 1989 pp. 113–129''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 p. 114''Jesus & the Rise of Early Christianity: A History of New Testament Times'' by Paul Barnett 2002 pp. 19–21 with Rainer Riesner stating that "the fourteenth of Nisan (7 April) of the year A.D. 30 is, apparently in the opinion of the majority of contemporary scholars as well, far and away the most likely date of the crucifixion of Jesus."Rainer Riesner, ''Paul's Early Period: Chronology, Mission Strategy, Theology'' (Wm. B. Eerdmans Publishing, 1998), p. 58. Another preferred date among scholars is Friday, April 3, 33 AD. The consensus of scholarship is that the New Testament accounts represent a crucifixion occurring on a Friday, but a Thursday or Wednesday crucifixion have also been proposed.''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 pp. 142–143 Some scholars explain a Thursday crucifixion based on a "double sabbath" caused by an extra Passover sabbath falling on Thursday dusk to Friday afternoon, ahead of the normal weekly Sabbath. Some have argued that Jesus was crucified on Wednesday, not Friday, on the grounds of the mention of "three days and three nights" in before his resurrection, celebrated on Sunday. Others have countered by saying that this ignores the Jewish idiom by which a "day and night" may refer to any part of a 24-hour period, that the expression in Matthew is idiomatic, not a statement that Jesus was 72 hours in the tomb, and that the many references to a resurrection on the third day do not require three literal nights. In s:Bible (American Standard)/Mark#15:25, Mark 15:25 crucifixion takes place at the third hour (9 ante meridiem, a.m.) and Jesus' death at the ninth hour (3 p.m.).''The Gospel of Mark, Volume 2'' by John R. Donahue, Daniel J. Harrington 2002 p. 442 In s:Bible (American Standard)/John#19:14, John 19:14 Jesus is still before Pilate at the sixth hour. Scholars have presented a number of arguments to deal with the issue, some suggesting a reconciliation, e.g., based on the use of Roman timekeeping in John, since Roman timekeeping began at midnight and this would mean being before Pilate at the 6th hour was 6 a.m., yet others have rejected the arguments.''Death of the Messiah, Volume 2'' by Raymond E. Brown 1999 pp. 959–960Colin Humphreys, ''The Mystery of the Last Supper'' Cambridge University Press 2011 , pp. 188–190 Several scholars have argued that the modern precision of marking the time of day should not be read back into the gospel accounts, written at a time when no standardization of timepieces, or exact recording of hours and minutes was available, and time was often approximated to the closest three-hour period.Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels pp. 323–323''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 p. 538Path
The three Synoptic Gospels refer to a man calledLocation
The precise location of the crucifixion remains a matter of conjecture, but the biblical accounts indicate that it was outside the city walls of Jerusalem, accessible to passers-by and observable from some distance away. Eusebius of Caesarea, Eusebius identified its location only as being north of Mount Zion, which is consistent with the two most popularly suggested sites of modern times. Calvary as an English name for the place is derived from the Latin word for skull (), which is used in the Vulgate translation of "place of a skull", the explanation given in all four Gospels of the Aramaic word ''Gûlgaltâ'' (transliterated into the Greek language, Greek as (Golgotha)), which was the name of the place where Jesus was crucified. The text does not indicate why it was so designated, but several theories have been put forward. One is that as a place of public execution, Calvary may have been strewn with the skulls of abandoned victims (which would be contrary to Jewish burial traditions, but not Roman). Another is that Calvary is named after a nearby cemetery (which is consistent with both of the proposed modern sites). A third is that the name was derived from the physical contour, which would be more consistent with the singular use of the word, i.e., the place of "a skull". While often referred to as "Mount Calvary", it was more likely a small hill or rocky knoll. The traditional site, inside what is now occupied by the Church of the Holy Sepulchre in the Christian Quarter of the Old City (Jerusalem), Old City, has been attested since the 4th century. A second site (commonly referred to as Gordon's Calvary ), located further north of the Old City near a place popularly called the Garden Tomb, has been promoted since the 19th century.People present
The Gospel of Matthew describes many women at the crucifixion, some of whom are named in the Gospels. Aside from these women, the three Synoptic Gospels speak of the presence of others: "the chief priests, with the scribes and elders"; two robbers crucified, one on Jesus' right and one on his left, whom the Gospel of Luke presents as the penitent thief and the impenitent thief; "the soldiers", "the centurion and those who were with him, keeping watch over Jesus"; passers-by; "bystanders", "the crowds that had assembled for this spectacle"; and "his acquaintances". The Gospel of John also speaks of women present, but only mentions the soldiers and "the disciple whom Jesus loved". The Gospels also tell of the arrival, after the death of Jesus, ofMethod and manner
Whereas most Christians believe the gibbet on which Jesus was executed was the traditional two-beamed cross, the Jehovah's Witnesses hold the view that a single upright stake was used. The Greek and Latin words used in the earliest Christian writings are ambiguous. The Koine Greek terms used in the New Testament are () and (). The latter means wood (a live tree, timber or an object constructed of wood); in earlier forms of Greek, the former term meant an upright stake or pole, but in Koine Greek it was used also to mean a cross. The Latin word was also applied to objects other than a cross. Early Christianity, Early Christian writers who speak of the shape of the particular gibbet on which Jesus died invariably describe it as having a cross-beam. For instance, the Epistle of Barnabas, which was certainly earlier than 135, and may have been of the 1st century AD, the time when the gospel accounts of the death of Jesus were written, likened it to the letter T (the Greek letter tau, which had the Greek numerals, numeric value of 300), and to the position assumed by Moses in . Justin Martyr (100–165) explicitly says the cross of Christ was of two-beam shape: "That lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of the cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb." Irenaeus, who died around the end of the 2nd century, speaks of the cross as having "five extremities, two in length, two in breadth, and one in the middle, on which [last] the person rests who is fixed by the nails." The assumption of the use of a two-beamed cross does not determine the number of nails used in the crucifixion and some theories suggest three nails while others suggest four nails. Throughout history, larger numbers of nails have been hypothesized, at times as high as 14 nails.''Encyclopedia of Biblical Literature, Part 2'' by John Kitto 2003 p. 591 These variations are also present in the artistic depictions of the crucifixion.''Renaissance art: a topical dictionary'' by Irene Earls 1987 p. 64 In the Western Church, before the Renaissance usually four nails would be depicted, with the feet side by side. After the Renaissance most depictions use three nails, with one foot placed on the other. Nails are almost always depicted in art, although Roman Empire, Romans sometimes just tied the victims to the cross. The tradition also carries to Christian emblems, e.g. the Jesuits use three nails under the Holy Name of Jesus, IHS monogram and a cross to symbolize the crucifixion. The placing of the nails in the hands, or the wrists is also uncertain. Some theories suggest that the Greek word () for hand includes the wrist and that the Romans were generally trained to place nails through Destot's space (between the capitate and lunate bones) without fracturing any bones.''The Crucifixion and Death of a Man Called Jesus'' by David A Ball 2010 pp. 82–84 Another theory suggests that the Greek word for hand also includes the forearm and that the nails were placed near the Radius (bone), radius and ulna of the forearm.''The Chronological Life of Christ'' by Mark E. Moore 2007 pp. 639–643 Ropes may have also been used to fasten the hands in addition to the use of nails. Another issue of debate has been the use of a hypopodium as a standing platform to support the feet, given that the hands may not have been able to support the weight. In the 17th century Rasmus Bartholin considered a number of analytical scenarios of that topic. In the 20th century, forensic pathologist Frederick Zugibe performed a number of crucifixion experiments by using ropes to hang human subjects at various angles and hand positions. His experiments support an angled suspension, and a two-beamed cross, and perhaps some form of foot support, given that in an form of suspension from a straight stake (as used by the Nazis in the Dachau concentration camp during World War II), death comes rather quickly.Words of Jesus spoken from the cross
The Gospels describe various last words that Jesus said while on the cross, as follows:Mark / Matthew
* (Aramaic language, Aramaic for "My God, My God, why have you forsaken me?"). Aramaic linguist Steve Caruso said Jesus most likely spoke Galilean Aramaic, which would render the pronunciation of these words: . The only words of Jesus on the cross mentioned in the Mark and Matthew accounts, this is a quotation of Psalm 22. Since other verses of the same Psalm are cited in the crucifixion accounts, some commentators consider it a literary and theological creation. Geza Vermes noted the verse is cited in Aramaic rather than the usual Hebrew, and that by the time of Jesus, this phrase had become a proverbial saying in common usage. Compared to the accounts in the other Gospels, which he describes as 'theologically correct and reassuring', he considers this phrase 'unexpected, disquieting and in consequence more probable'. He describes it as bearing 'all the appearances of a genuine cry'. Raymond E. Brown, Raymond Brown likewise comments that he finds 'no persuasive argument against attributing to the Jesus of Mark/Matt the literal sentiment of feeling forsaken expressed in the Psalm quote'.Luke
* "Father, forgive them; for they do not know what they are doing." [Some early manuscripts do not have this] * "Truly I tell you, today you will be with me in Paradise." * "Father, into your hands I commend my spirit." The Gospel of Luke does not include the aforementioned exclamation of Jesus mentioned in Matthew and Mark.John
* "Woman, here is your son." * "I am thirsty." * "It is finished." The words of Jesus on the cross, especially his last words, have been the subject of a wide range of Christian teachings and sermons, and a number of authors have written books specifically devoted to the last sayings of Christ.Reported extraordinary occurrences
The synoptics report various miracle, miraculous events during the crucifixion.Richard Watson.Darkness
In the synoptic narrative, while Jesus is hanging on the cross, the sky over Judea (or the whole world) is "darkened for three hours," from the sixth to the ninth hour (noon to mid-afternoon). There is no reference to darkness in the Gospel of John account, in which the crucifixion does not take place until after noon. Some ancient Christian writers considered the possibility that pagan commentators may have mentioned this event and mistook it for a solar eclipse, pointing out that an eclipse could not occur during the Passover, which takes place during the full moon when the moon is opposite the sun rather than in front of it. Christian traveler and historian Sextus Julius Africanus and Christian theologian Origen refer to Greek historian Phlegon of Tralles, Phlegon, who lived in the 2nd century AD, as having written "with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place". Sextus Julius Africanus further refers to the writings of historian Thallus (historian), Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives. Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place.Colin J. Humphreys and W. G. Waddington, ''The Date of the Crucifixion '' Journal of the American Scientific Affiliation 37 (March 198Temple veil, earthquake and resurrection of dead saints
The synoptic gospels state that the Veil#Biblical references, veil of temple in Jerusalem, the temple was torn from top to bottom. The Gospel of Matthew mentions an account of earthquakes, rocks splitting, and the opening of the graves of dead saints, and describes how these resurrected saints went into the holy city and appeared to many people. In the Mark and Matthew accounts, the Longinus, centurion in charge comments on the events: "Truly this man was the Son of God!" or "Truly this was the Son of God!". The Gospel of Luke quotes him as saying, "Certainly this man was innocent!" The historian Sextus Julius Africanus in the early third century wrote, describing the day of the crucifixion, "A most terrible darkness fell over all the world, the rocks were torn apart by an earthquake, and many places both in Judaea and the rest of the world were thrown down. In the third book of his Histories, Thallus (historian), Thallos dismisses this darkness as a solar eclipse. ..."George Syncellus, ''Chronography''Medical aspects
A number of theories to explain the circumstances of the death of Jesus on the cross have been proposed by physicians and Biblical scholars. In 2006, Matthew W. Maslen and Piers D. Mitchell reviewed over 40 publications on the subject with theories ranging from cardiac rupture to pulmonary embolism. In 1847, based on the reference in the Gospel of John () to blood and water coming out when Jesus' side was pierced with a spear, physician William Stroud proposed the ruptured heart theory of the cause of Christ's death which influenced a number of other people. The cardiovascular collapse theory is a prevalent modern explanation and suggests that Jesus died of profound shock. According to this theory, the scourging, the beatings, and the fixing to the cross left Jesus dehydrated, weak, and critically ill and that this led to cardiovascular collapse. Writing in the ''Journal of the American Medical Association'', physician William Edwards and his colleagues supported the combined cardiovascular collapse (via hypovolemic shock) and exhaustion asphyxia theories, assuming that the flow of water from the side of Jesus described in the The Gospel of John, Gospel of John was pericardial fluid. In his book ''The Crucifixion of Jesus'', physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant. Pierre Barbet (physician), Pierre Barbet, a French physician, and the chief surgeon at Saint Joseph's Hospital in Paris, hypothesized that Jesus relaxed his muscles to obtain enough air to utter his last words, in the face of exhaustion asphyxia. Some of Barbet's theories, e.g., location of nails, are disputed by Zugibe. Orthopedic surgeon Keith Maxwell not only analyzed the medical aspects of the crucifixion, but also looked back at how Jesus could have carried the cross all the way along Via Dolorosa. In an article for the Catholic Medical Association, Phillip Bishop and physiologist Brian Church suggested a new theory based on suspension trauma. In 2003, historians FP Retief and L. Cilliers reviewed the history and pathology of crucifixion as performed by the Romans and suggested that the cause of death was often a combination of factors. They also state that Roman guards were prohibited from leaving the scene until death had occurred.Theological significance
Christians believe that Jesus' death was instrumental in restoring humankind to Salvation in Christianity, relationship with God. Christians believe that through Jesus' death and Resurrection of Jesus, resurrection people are reunited with God and receive new joy and power in this life as well as eternal life. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God's presence, Love of God in Christianity, love and Grace in Christianity, grace as well as the confidence of Eternal life (Christianity), eternal life.Christology
The accounts of the crucifixion and subsequent resurrection of Jesus provide a rich background for Christology, Christological analysis, from the canonical Gospels to the Pauline epistles. Christians believe Jesus' suffering was foretold in the Old Testament, such as in Psalm 22, and Isaiah 53 prophecy of the suffering servant. In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory.''The Christology of the New Testamen''t by Oscar Cullmann 1959 p. 79 This builds on the salvation in Christianity, salvific theme of the Gospel of John which begins in s:Bible (American Standard)/John#1:29, John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world".''Johannine Christology'' and the Early Church by T. E. Pollard 2005 p. 21''Studies in Early Christology'' by Martin Hengel 2004 p. 371 Further reinforcement of the concept is provided in s:Bible (American Standard)/Revelation#21:14, Revelation 21:14 where the "Lamb of God, lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.''Studies in Revelation'' by M. R. DeHaan, Martin Ralph DeHaan, 1998 p. 103 A central element in the Christology presented in the Acts of the Apostles is the affirmation of the belief that the death of Jesus by crucifixion happened "with the foreknowledge of God, according to a definite plan".''New Testament christology'' by Frank J. Matera 1999 p. 67 In this view, as in s:Bible (American Standard)/Acts#2:23, Acts 2:23, the cross is not viewed as a scandal, for the crucifixion of Jesus "at the hands of the lawless" is viewed as the fulfillment of the plan of God. Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in s:Bible (American Standard)/Galatians#6:12, Galatians 6:12 may be viewed as his abbreviation of the message of the gospels.''Christology'' by Hans Schwarz 1998 pp. 132–134 For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in s:Bible (American Standard)/1 Corinthians#2:8, 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (s:Bible (American Standard)/Philippians#2:8, Philippians 2:8) died "at the right time" (s:Bible (American Standard)/Romans#4:25, Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the resurrection of Jesus. Furthermore, Paul highlighted the idea that Jesus on the cross defeated the spiritual forces of evil "''Kosmokrator''", literally 'the rulers of this world' (used in plural in s:Bible (American Standard)/Ephesians#6:12, Ephesians 6:12), thus highlighting the idea of victory of light over darkness, or good over evil, through Christ. Belief in the redemptive nature of Jesus' death predates the Pauline letters, to the earliest days of Christianity and the First Christian church, Jerusalem church. The Nicene Creed's statement that "for our sake he was crucified" is a reflection of this core belief's formalization in the fourth century.''Christian Theology'' by J. Glyndwr Harris (2002) pp. 12–15 John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father.''Calvin's Christology'' by Stephen Edmondson 2004 p. 91 This Christological theme continued into the 20th century, both in the Eastern Church, Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "Pre-existence of Christ, pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam.''The Lamb of God'' by Sergei Bulgakov 2008 p. 129 In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to Baptism in Christianity, baptismal water.Atonement
Jesus' death and resurrection underpin a variety of theological soteriology#Christianity, interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelicalism, Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic Church, with the Satisfaction theory of atonement, satisfaction doctrine incorporated into the idea of penance. The Church of Jesus Christ of Latter-day Saints teaches that the crucifixion of Jesus was part of the atonement. "The Atonement of Jesus Christ is the foreordained but voluntary act of the Only Begotten Son of God. He offered his life, including his innocent body, blood, and spiritual anguish as a redeeming ransom (1) for the effect of the Fall of Adam upon all mankind and (2) for the personal sins of all who repent, from Adam to the end of the world. Latter-day Saints believe this is the central fact, the crucial foundation, the chief doctrine, and the greatest expression of divine love in the Plan of Salvation." In the Roman Catholic tradition this view of atonement is balanced by the duty of Roman Catholics to perform Acts of Reparation to Jesus Christ which in the encyclical ''Miserentissimus Redemptor'' of Pope Pius XI were defined as "some sort of compensation to be rendered for the injury" with respect to the sufferings of Jesus. Pope John Paul II referred to these Acts of Reparation as the "unceasing effort to stand beside the endless crosses on which the Son of God continues to be crucified." Among Eastern Orthodox Church, Eastern Orthodox Christians, another common view is Christus Victor. This holds that Jesus was sent by God to defeat death and Satan. Because of his Perfection of Christ, perfection, voluntary death, and resurrection, Jesus defeated Satan and death, and arose victorious. Therefore, humanity was no longer bound in sin, but was free to rejoin God through the repentance of sin and faith in Jesus.Denial
Docetism
In Christianity, docetism is the doctrine that the phenomenon of Jesus, his historical and bodily existence, and above all the human form of Jesus, was mere semblance without any true reality. Broadly it is taken as the belief that Jesus only seemed to be human, and that his human form was an illusion.Nag Hammadi manuscripts
According to the First Apocalypse of James, First Revelation of James in the Nag Hammadi library, Jesus appeared to James after apparently being crucified and stated that another person had been inflicted in his place:Islam
All Islamic traditions categorically deny that Jesus physically died, either on a cross or another manner. The below Quranic verse says Jesus was neither killed nor crucified: Islamic traditions teach that Jesus entering heaven alive, ascended to Heaven without being put on the cross, but that God transformed another person to appear exactly like him and to be then crucified instead of him. This view is attested in an account by Irenaeus of the doctrine of the 2nd-century Alexandrian Gnostic Basilides in which Irenaeus refutes what he believes to be a heresy denying the death.Gnosticism
Some scriptures identified as Gnostic reject the atonement of Jesus' death by distinguishing the earthly body of Jesus and his divine and immaterial essence. According to the Second Treatise of the Great Seth, Yaldabaoth (the Creator of the material universe) and his Archon (Gnosticism), Archons tried to kill Jesus by crucifixion, but only killed ''their own man'' (that is the body). While Jesus ascended from his body, Yaldabaoth and his followers thought Jesus to be dead. In Gnostic Apocalypse of Peter, Apocalypse of Peter, Peter talks with the savior whom the "priests and people" believed to have killed. Manichaeism, which was influenced by Gnostic ideas, adhered to the idea that not Jesus, but somebody else was crucified instead. Jesus suffering on the cross is depicted as the state of ''light particles'' (spirit) within matter instead. According to Bogomilism, the crucifixion was an attempt by Lucifer to destroy Jesus, while the earthly Jesus was regarded as a prophet, Jesus himself was an immaterial being that can not be killed. Accordingly, Lucifer failed and Jesus' sufferings on the cross were only an illusion.Others
According to some Christian sects in Japan, Jesus Christ did not die on the cross at Golgotha. Instead his younger brother, Isukiri, took his place on the cross, while Jesus fled across Siberia to Mutsu Province, in northern Japan. Once in Japan, he became a rice farmer, married, and raised a family with three daughters near what is now Shingō, Aomori#Local attractions, Shingō. While in Japan, it is asserted that he traveled, learned, and eventually died at the age of 106. His body was exposed on a hilltop for four years. According to the customs of the time, Jesus' bones were collected, bundled, and buried in a mound. There is also a museum in Japan which claims to have evidence of these claims. In Yazidism, Jesus is thought of as a "figure of light" who could not be crucified. This interpretation could be taken from the Quran or Gnostics.In art, symbolism and devotions
Since the crucifixion of Jesus, the cross has become a key element of Christian symbolism, and the crucifixion scene has been a key element of Christian art, giving rise to specific artistic themes such as Ecce Homo, The Raising of the Cross, Descent from the Cross and Entombment of Christ. The Crucifixion, seen from the Cross (James Tissot), Crucifixion, seen from the Cross by Tissot presented a novel approach at the end of the 19th century, in which the crucifixion scene was portrayed from the perspective of Jesus. The Christian symbolism#Cross and crucifix, symbolism of the cross which is today one of the most widely recognized Christian symbols was used from the earliest Christian times and Justin Martyr who died in 165 describes it in a way that already implies its use as a symbol, although the crucifix appeared later. Masters such as Caravaggio, Rubens and Titian have all depicted the Commons:Paintings of crucifixion, crucifixion scene in their works. Devotions based on the process of crucifixion, and the sufferings of Jesus are followed by various Christians. The Stations of the Cross follows a number of stages based on the stages involved in the crucifixion of Jesus, while the Rosary of the Holy Wounds is used to meditate on the wounds of Jesus as part of the crucifixion. The presence of the Virgin Mary under the cross has in itself been the subject of Roman Catholic Marian art, Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his The Entombment of Christ (Caravaggio), Entombment) depict the Virgin Mary as part of the crucifixion scene.See also
* The penitent thief and impenitent thief, crucified alongside Jesus * Descriptions in antiquity of the execution cross * Empty tomb * Feast of the Cross * Feast of the Sacred Heart * Life of Jesus in the New Testament * Our Lady of Sorrows, Seven Sorrows of Mary * Swoon hypothesisReferences
Further reading
* * * * * * * * * * *External links
{{DEFAULTSORT:Crucifixion of Jesus Crucifixion of Jesus, 1st century in Jerusalem 30s in the Roman Empire Christology Jesus and history Passion of Jesus Public executions Sorrowful Mysteries Stations of the Cross