Sayings of Jesus on the cross
The Seven Last Words of Christ originate from the four Gospels of the New Testament. This pronounced during the crucifixion sentences and words are given special importance in Christianity. The Catholic Church calls these sayings officially known as Seven Last Words, and makes them parallel to the Passion story in a chronological sequence. Another name is Seven cross words.
Traditional sequence
Interpretation
The traditional exegesis reads these words as the last message of Jesus, in which he indicated his crucifixion and his disciples are recent transfers.
In the critical interpretation is accepted, these sayings were later constructs with which the early church solidified its theology. This assumption is based on the view that members have not been granted access to the crucifixion, and thus no tradition of last words is possible.
Mark and the Gospel of Matthew
These words are in the Greek text of the Gospels as a transcription of the Aramaic translation of the 22nd Psalm ( Ps 22.2 EU) with " Eloi, Eloi, lama sabachtanei? " Reproduced, takes up the lament of an abandoned of God servant in Jesus or the Psalm as a prayer speaks of death. On the one hand this statement is understood as an expression of despair Jesus who feels abandoned by God: not only by his disciples leave, mocked by the crowd and his fellow sufferers. On the other hand, this exclamation is considered valid proof of perfect - physical, mental as spiritual - suffering that Jesus took upon himself. The Psalm brings but later the deep trust in God the seemingly abandoned expressed, and consequently also the deep trust of Jesus himself in his greatest despair. The Church sees this as the fulfillment of the Book of Isaiah (chapter 53) described sin takeover of the innocent servant of God. Some interpretations emphasize instead of the " God of abandonment " more the " separateness of the Father ", so that Jesus was separated at this moment of his father and that it was his real suffering.
Gospel of Luke
This verse is missing in the earliest surviving versions of Luke's Gospel. Theologically, he is often interpreted to mean that Jesus those who are responsible for his crucifixion on Calvary, seeks to protect them from the wrath of God. Jesus could the soldiers who crucified him, the mob, who demanded his crucifixion, the Jewish Sanhedrin or Pontius Pilate ( each individually or all together) have meant.
In the same vein, he has his audience asked in the Sermon on the Mount: "Love your enemies and pray for those who persecute you " (Mt 5,44 EU)
This statement is addressed to the "good thief ", one of the two criminals ( thieves ) that were crucified Jesus left and right. He says this to the "good thief " later than Dismas designated after he rebuked the unrepentant second criminal who Jesus as a false messiah taunted because he did not possess as an alleged son of God the power to himself and his two fellow sufferers of the Cross to free. At the same time recognizes the rebuke and admits the " repentant thief " his bad deeds, as well as the divine sonship of Jesus. Jesus is here, according to his statements and promises, " Whoever comes to me I will in no wise cast out " (John 6.35 EU). The aim here is that everyone can find God, no matter what a debt has invited by his actions to himself.
In the last statement in Luke sounds Psalm 31 on: "You will free me from the net that they put me in secret; / For thou art my refuge. Into your hands I commit my spirit " (Ps 31.5 to 6 EU) This saying is commonly seen as unreserved confidence in God Jesus. ; Even this task is seen as an example for the Christian.
Gospel of John
These words are ( John the Apostle in the Church's tradition ) addressed to Mary, his widowed mother and to " the disciple whom he loved ". The direct interpretation sees the Care of Jesus for His own even in the hour of death. Luther ( 1912) translates: " Woman, behold thy son! " And " Behold thy mother ." In his place, Jesus gives his mother another son (among others for their care). The second part of the verse 27 confirms this interpretation.
On the other hand, affects the choice of words "woman" distances and is therefore also allegorically interpreted by theologians: The first wife Eva - who has " mother of all living " whose disobedience led in paradise only to sin and death and has made Jesus the Redeemer necessary the shipment - Maria is faced, as the ideal of perfect, pure woman.
This statement is often used by theologians as proof of the (also) human nature of Jesus, by the Church Fathers as an argument against Docetism, which took the view that Jesus was not a real man. Again, there are echoes of Psalm 22
According to general theological conception of Jesus here is not ( or not exclusively ) thinks that his life is coming to an end, but that his work as the Saviour of men ( for whose sins he gives his life as an atoning sacrifice for God ) is now completed.
Meaning and effect
The number seven has in Judaism, and in fact emerged Christianity, symbolic meaning: The week has seven days, it will be counted seven deadly sins.
The seven words were set to music several times.
Heinrich Schütz composed in 1645 The Seven Last Words of Jesus Christ on the cross ( SWV 478). Even the Italians Saverio Mercadante was inspired by the last words in his work. Other compositions are, among others, from August Neithardt, César Franck, Albert Becker, Charles Gounod, Sofia Gubaidulina, Eberhard Wenzel and Ruth Zechlin.
The best known is Joseph Haydn's work The Seven Last Words of our Saviour on the Cross, which exists in several versions for orchestra, string quartet, keyboard instrument and as an oratory.
Beginning of the 18th century developed the Jesuit Alonso Messia Bedoya († 1732) in Lima from the individual review of the Seven Last Words of an extra- liturgical prayer form, which was held on Good Friday of 12 clock noon to 15 clock and therefore Tres horas ( three hours ' ) said. The custom spread all over the Spanish-speaking countries in the Americas to Europe. Even Haydn composed his famous work for such devotion in Cádiz. In Italy, where Pope Pius VI. 1789 allowed its use, it was called Tre ore di agonia. In the 19th and the first half of the 20th century, this form of worship was popular as a three - hours service, especially in the English-speaking world in Protestant denominations. Since it was no Liturgy in the strict sense, were there ( contrary to the rules of worship on Good Friday ), also sometimes used instruments and the organ. Due to changes in society and the rediscovery of the liturgical celebration actually forms this devotion shape is no longer common.