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Introduction to Contradictions in Easter Stories:

• • Follow-up to lecture on contradictions in Passion stories.
  • Gospels are theological portraits, not histories or biographies.
  • Focus on the last week of Jesus' life (crucifixion and resurrection).
  • Synoptic Gospels (Mark, Matthew, Luke) share many details; John often differs.
  • Matthew and Luke used Mark as a source, editing and adding material.
  • John is literarily independent but shares specific details with synoptics in Passion narratives.
  • Possibility of a lost Passion gospel source (John Dominic Crossan's suggestion).
  • The Gospel of Peter (non-canonical) may also draw from this lost source.
  • No consensus on a lost Passion gospel.
• Anonymous Gospels vs. Gospel of Peter:
  • Canonical gospels (Mark, Matthew, Luke, John) are anonymous; names were later attached.
  • The Gospel of Peter claims to be written by Peter, but it is pseudepigraphic (author pretending to be someone else).
  • The Gospel of Peter is largely constructed from the Septuagint.
  • Dating of the Gospel of Peter is contested (mid-2nd century to same time as canonical gospels).
• The Gospel of Peter and Docetism:
  • Early Christian bishops may have rejected the Gospel of Peter due to docetic elements.
  • Docetism: belief that Christ only seemed to be human, was fully divine.
  • Passages in the Gospel of Peter can be interpreted as docetic (e.g., Jesus seeming to be in no pain, "my power, my power, you have abandoned me").
• Jesus' Trial Before Pontius Pilate - Shifting Blame:
  • All four canonical gospels have Jesus interrogated by temple authorities, then Pilate.
  • Luke only: Pilate attempts to send Jesus to Herod Antipas (ruler of Galilee, Jesus' home).
  • Herod mocks Jesus and dresses him in an elegant robe (Luke only).
  • Historical Jesus was crucified by Romans under Pilate's authority.
  • Early Christianity showed a marked trend to shift blame from Pilate/Romans to Jewish authorities.
  • Motivation: Christians were expelled from synagogues, became antagonistic to Jewish co-religionists, and wanted to appear loyal to the Roman Empire.
  • Later Christian writings (Acts of Pilate, Gospel of Nicodemus, letters) further exonerated Pilate, even suggesting his conversion to Christianity.
• Pilate's Attempted Absolution:
  • Mark: Pilate makes one attempt to release Jesus, offering the crowd a Passover pardon (privilegium paschale).
  • Most scholars agree this pardon tradition is a Christian invention.
  • Pilate's motivation in Mark: satisfying the crowd.
  • Matthew: Adds a scene where Pilate washes his hands, declaring himself innocent, and the crowd takes responsibility ("His blood is on us and on our children").
  • This "blood curse" has been tragically misinterpreted as a source of Christian antisemitism.
  • The author of Matthew was likely Jewish-Christian and referring to the punishment of Jerusalem.
  • Gospel of Peter: Pilate washes his hands; Herod gives the order to execute Jesus.
  • John: Jewish authorities refuse to enter Pilate's palace (impurity), leading to repeated back-and-forth questioning.
  • Pilate repeatedly finds no charge against Jesus.
  • Jewish leaders threaten Pilate's loyalty to Caesar, leading Pilate to hand Jesus over.
  • John ambiguously makes it sound like Jewish authorities are in charge of the execution.
  • Common thread: absolving Pilate.
• Mock Royal Robes and Crown:
  • Luke only: Herod Antipas dresses Jesus in an elegant robe.
  • Mark: Roman soldiers provide a purple robe and a crown of thorns to mock Jesus.
  • Matthew: Adds a staff as a royal scepter.
  • Gospel of Peter & John: Include similar scenes, though John places it before Pilate's final judgment.
  • Double irony: Mockery by Pilate/Herod is seen by Christians as proclaiming Jesus' true kingship.
• Carrying the Cross:
  • Synoptics (Mark, Matthew, Luke): Roman soldiers force Simon of Cyrene to carry Jesus' cross.
  • This aligns with Roman practice of forced labor.
  • John: Jesus carries his own cross, fitting John's theological portrayal of Jesus being fully in control.
  • Gospel of Peter: Silent on cross-carrying.
• Division of Clothes/Casting Lots:
  • All four canonical gospels and the Gospel of Peter include soldiers dividing Jesus' clothes and casting lots, fulfilling Psalm 22:18.
  • John: Adds the detail of a seamless garment to explain why lots were cast and explicitly identifies Psalm 22:18 as the source.
• Giving Jesus Vinegar to Drink:
  • Included in all four gospels, but located differently.
  • Mark: Right as Jesus dies, in response to soldiers misunderstanding his last words "Eloi."
  • Matthew: Repeats Mark's story.
  • Luke: Part of an earlier episode where soldiers mock Jesus.
  • John: Adds detail of a hyssop plant stock, referencing the Passover story in Exodus (sacrificial lamb, dabbing of blood, no broken bones).
  • This fits John's theology of Jesus as the Lamb of God, the ultimate Passover sacrifice.
• Sign Affixed to the Cross (INRI):
  • All gospels mention a sign, but wording varies.
  • Mark: "The King of the Jews."
  • Matthew: "This is Jesus the King of the Jews."
  • Luke: "This is the King of the Jews."
  • Gospel of Peter: "This is the King of Israel."
  • John: Most elaborate: "Jesus of Nazareth, King of the Jews," written in Aramaic, Latin, and Greek, and explicitly set up by Pilate.
  • Pilate mocks Jewish authorities in John by refusing to change the inscription.
  • For Christians, Pilate's mocking words proclaim truth.
• Crucifixion Between Two Men:
  • All four canonical gospels and Gospel of Peter: Jesus crucified between two other men, but details vary.
  • Mark & Matthew: Men are rebels, join in taunting Jesus.
  • John: Doesn't specify what they did or if they taunted Jesus.
  • Luke: Men are criminals; one taunts, the other rebukes and is promised paradise by Jesus.
• Disciples Present at Crucifixion:
  • Mark: Women (Mary Magdalene, Mary mother of James, Salome) watching from a distance.
  • Matthew: Mary Magdalene, Mary mother of James and Joseph, mother of Zebedee's sons.
  • Luke: "All those who knew him, including the women who had followed him from Galilee" stood at a distance.
  • John only: Jesus' mother, her sister Mary, Mary wife of Clopas, and Mary Magdalene, and the beloved male disciple (unnamed, tradition says John) are at the foot of the cross and speak to Jesus.
• Jesus' Last Words:
  • Mark: "Eloi, Eloi, lema sabachthani?" (My God, my God, why have you forsaken me?) - from Psalm 22.
  • Matthew: Repeats Mark's words.
  • Gospel of Peter: "My power, my power, why have you forsaken me?" (potentially docetic change).
  • Luke: "Father, into your hands I commit my spirit" - from Psalm 31. Luke may be uncomfortable with Jesus feeling forsaken.
  • John: "It is finished." Jesus is portrayed as fully in control.
  • Each evangelist chooses last words consistent with their theological portrait of Jesus.
• Cosmic Signs & Soldiers' Reactions:
  • Synoptics: Darkness covers the sun, temple veil torn.
  • Mark: Centurion says, "Surely this man was the Son of God."
  • Luke: Centurion says, "Surely this was a righteous man" (less information required for this statement).
  • Matthew: Adds earthquake, rocks splitting, tombs breaking open, and many holy people resurrected. Centurion says, "Surely he was the Son of God" (more reason for this statement).
  • John: Cosmic signs are absent. Soldiers break legs of others but not Jesus (fulfilling Passover lamb rule: no bones broken). Soldier pierces Jesus' side (blood and water).
• **Jesus' Body and the Tomb - The Apologetic