DOCSLIB.ORG

Ecce Homo” “Ecce Homo” Meaning

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ecce Homo” “Ecce Homo” Meaning Latin in Culture Sarah Kendric Phrase 1: “Gloria in excelsis deo…” “Gloria…” Meaning The translation of this phrase fom Latin is “Glory to God in the highest” “Gloria in excelsis deo…” is a Christian hymn that echoes the words of the angels announcing Christ’s birth to shepherds Used primarily to glorify God and give thanks “Gloria…” Orgin The hymn was originaly a biblical lyric poem popular in the second and third centuries Became a part of the traditional ‘morning prayer’ in the fourth century St. Hilary of Poitiers (300-368, at lef) is credited with the Latin translation of the phrase “Gloria…” Current Uses the Gloria is used in the modern Eastern Orthodox Church, and is caled the Doxology The Greater Doxology (a sung version) is used on Sundays and feast days, and the Lesser Doxology (a spoken version) is used for simple, weekday masses In the Western Roman Church, the Gloria is sung or recited at mass on Sundays (excluding Lent and Advent). It is omitted in these periods to symbolize a waiting for Christ “Gloria…” Current Uses (cont.) The hymn is traditionaly sung by the congregation at Christmas day masses to welcome and celebrate the birth of Christ and glorify him The Gloria is also common in Easter masses, ordinations, and feasts of martyrs “Gloria…” in Music The hymn is ofen set to music when used in mass. Click to watch the Gloria hymn at the 2013 Mass of Easter Vigil, St. Anthony's Calgary Versions of the hymn has also been used as Christmas carols. Click to hear pop star Mariah Carey’s adaptation of the Gloria. “Gloria…” in Art The words of the hymn are ofen shown and associated with angel imagrey, because the angels were the first to proclaim the words of the prayer The refain of the hymn commonly accompanies imagrey of angels above the shepherds, teling them the good news. These works add visual context to the ‘Gloria’ “Gloria…” in Art “Gloria in Excelsis Deo’ painting by “Gloria in Excelsis Deo’ pop-up Nativity by Frank Mason Vojtech Kubasta Phrase 2: “Ecce Homo” “Ecce Homo” Meaning The English translation of this Latin phrase is “behold the man!” Associated with the story of the Passion and the image of Jesus suffering on the cross The phrase is originaly used to mock Jesus and his mortality “Ecce Homo” Orgin The phrase is found in the gospel of John 19:5 and is spoken by Pontius Pilate as he presents Jesus to a hateful crowd of non- believers who crucified him “Ecce Homo” Modern Usage In modern times, the phrase has also come to represent human suffering in scenarios like war psychiatrist Dr. Viktor Frankl uses the term to help patients discover value and meaning in their lives despite their suffering “Ecce Homo” In Prayer The phrase has also developed into a prayer for strength used in chalenging times that helps people to be fortified by their “inner man” and the Way of Suffering for the Lord Also used during the Lenten/Easter season as we recreate and remember Jesus’ suffering for us “I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwel in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with al the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filed to the measure of al the fulness of God. Ephesians 3:16-19, NIV Ecce Homo!” “Ecce Homo” in Art The phrase has become a huge source of inspiration for christian art, and many artists have chosen to depict scenes fom Jesus’ passion and the moments leading us to it with the phrase or using the phrase as a title The phrase has been inspiring art and devotional pictures since the 9th and 10th centuries (in Byzantine culture) “Ecce Homo” by Jean Hey “Ecce Homo” by Antonio Ciseri “Ecce Homo” by Mihály Munkácsy “Ecce Homo” by Juan Manuel Miñaro These Latin phrases influence our culture and faith!.
Load more

Recommended publications
  • Sermon on the Mount – Beatitudes
    Sermon on the Mount: BEATITUDES John Stott A chapter extracted from the book “Sermon on the Mount” 1) THE POOR IN SPIRIT It has already been mentioned that the Old Testament supplies the necessary background against which to interpret this beatitude. At first to be ‘poor’ meant to be in literal, material need. But gradually, because the needy had no refuge but God, ‘poverty’ came to have spiritual overtones and to be identified with humble dependence on God. Thus the psalmist designated himself ‘this poor man’ who cried out to God in his need, ‘and the Lord heard him, and saved him out of all his t r o u b l e s’. The ‘poor man’ in the Old Testament is one who is both afflicted and unable to save himself, and who therefore looks to God for salvation, while recognizing that he has no claim upon him. This kind of spiritual poverty is specially commended in Isaiah. It is ‘the poor and needy’, who ‘seek water and there is none, and their tongue is parched with thirst’, for whom God promises to ‘open rivers on the bare heights, and fountains in the midst of the valleys’, and to ‘make the wilderness a pool of water, and the dry land springs of water’. The ‘poor’ are also described as people with ‘a contrite and humble spirit’; to them God looks and with them (though he is ‘the high and lofty One who inhabits eternity, whose name is Holy’) he is pleased to dwell. It is to such that the Lord’s anointed would proclaim good tidings of salvation, a prophecy which Jesus consciously fulfilled in the Nazareth synagogue: ‘The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor.’ Further, the rich tended to compromise with surrounding heathenism; it was the poor who remained faithful to God.
    [Show full text]
  • John 19:1-16 Ecce Homo in Case Your Latin Is a Bit Rusty, the Sermon Title
    John 19:1-16 Ecce Homo In case your Latin is a bit rusty, the sermon title means “Behold the man” and was the title of a best selling devotional book in Great Britain 150 years ago, and at least a couple of movies about Jesus’ life have an actor playing the part of Pilate pointing to Jesus and speaking these Latin words “Ecce Homo.” Is this really what Pilate said? Did Pilate have a translator with him at all times; what languages are being spoken here in these scenes with Jesus and the priests and the Roman governor of Palestine: Aramaic or Latin or Greek or Hebrew? Did the High Priest understand Latin, the official language of the Empire, or would Pilate have presented the bloody and beaten Jesus to the priests with the Greek phrase from the New Testament “idou ho anthropos?” Greek being the universal language in the ancient world. Perhaps Pilate spoke a little Hebrew and so his words would have been “hinneh ish,” a phrase that happens to come from a passage by the prophet Zechariah (6:10-12). Listen to this word of the Lord from that Old Testament book, “Behold the man whose name is the Branch; for he shall build the temple of the Lord…and shall bear royal honor, and shall sit upon his throne and rule.” Yes, that sounds like he could be talking about Jesus. Does Pilate unwittingly prophesy about Jesus? An interesting idea, because more than once God has used unbelieving rulers and nations to do his will- even calling King Cyrus of Persia the Anointed One, that is, the Messiah (Isaiah 45:1).
    [Show full text]
  • Ecce Homo Mission
    PRESENTATION OF MISSION ECCE HOMO 1. I want to begin by thanking you for being here this evening. The mere fact that you have accepted the invitation shows that your Christian life matters to you, that there is in you a desire to grow in your friendship with Christ. If you remember, just a few Sundays ago, we heard at Holy Mass of the moment when two men, the youthful John and the sensible Andrew, met the Lord for the first time. To the question: "Where do you live?", Jesus answered them with the "Come and see" that would be for them the beginning of a new life. (Jn 1:38-39). I also asked you to “come and hear” this evening, although in reality, I have little to do with this story. You are here following a prompting of the Holy Spirit. It is He who has gently drawn you to this Mass, to this church, on this night. He has called you, but now it is up to each of you to give an answer. See Mission Ecce Homo as an outstretched hand, a help that the Lord offers to those who wish to set out on this journey. I want to explain up front the commitments that those of you who wish to get on this boat will assume. The boat will set sail on Sunday, February 14th, and will sail through the sea of Holy Lent until it reaches the port of the Easter Triduum, where we will contemplate the mystery of a God who will give his life for us.
    [Show full text]
  • The Old Testament Background of “Ecce Homo” in John 19:5
    Adam Kubiś The John Paul II Catholic University of Lublin [email protected] 11 (2018) 4: 495–519 ORCID: 0000-0003-4961-2254 ISSN (print) 1689-5150 DOI: http://dx.doi.org/10.12775/BPTh.2018.024 ISSN (online) 2450-7059 The Old Testament Background of “Ecce Homo” in John 19:5 Starotestamentowe tło „Ecce homo” w Ewangelii św. Jana 19,5 Abstract. Pilate’s declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretations that seem in basic agreement, yet, at the same time, many others of a divergent and opposing nature. Among the many treatments of this verse is a whole set of proposals that see in Pilate’s words an allusion to various Old Testament texts. The present article aims at presenting the range of these scholarly interpreta- tions (both older and modern ones) which resort to an Old Testament background for the famous ecce homo phrase. The article then focuses the discussion on Daniel’s “Son of Man”, the Isaianic “Suffering Servant”, the messianic “man” of Zec 6:12 and Num 24:17 (LXX), Adamic typology, the king of 1 Sm 9:17, and finally the figure of the bridegroom from the Song of Songs. In each case, an evaluation of the hypothetical Old Testament background is given. The author concurs with the idea of multiple intertex- tual Old Testament references encapsulated in Pilate’s ecce homo utterance. Streszczenie. Słowa Piłata ἰδοὺ ὁ ἄνθρωπος (J 19,5) spotkały się z całą gamą różno- rodnych interpretacji, czasem wzajemnie się wykluczających.
    [Show full text]
  • Behold the Man Free
    FREE BEHOLD THE MAN PDF Michael Moorcock | 160 pages | 12 Jun 2014 | Orion Publishing Co | 9780575080997 | English | London, United Kingdom John KJV - Then came Jesus forth, wearing the - Bible Gateway Behold the Man is a science fiction novel by British writer Michael Moorcock. And Pilate said to them Behold the Man. In the novel, Moorcock weaves an existentialist tale about Karl Glogauer, a man who travels from the year in a time machine to 28 AD, where he hopes to meet the historical Jesus of Nazareth. The story Behold the Man with Karl's violent arrival Behold the Man the Holy Land of AD 28, where his time machine, a womb-like, fluid-filled sphere, cracks open and becomes useless. By interpolating numerous memories and flashbacks, Moorcock tells the parallel story Behold the Man Karl's troubled past in 20th century London, and tries to Behold the Man why he's willing to risk everything to meet Jesus. We learn that Karl has chronic problems with women, homosexual tendencies, an interest in the ideas of Jungand many neuroses Behold the Man, including a messiah complex. Karl, badly injured during his journey, crawls halfway out of the time machine, then faints. John the Baptist and a group of Essenes find him there, and take him back to their community, where they care for him for some time. Since the Essenes witnessed his miraculous arrival in the time machine, John decides Karl must be a magusand asks him to help lead a revolt against the occupying Romans. When he asks Karl to baptise him, however, the latter panics and flees into the Behold the Man, where he wanders alone, hallucinating from heat and thirst.
    [Show full text]
  • The Old Testament Background of “Ecce Homo” in John 19:5
    Adam Kubiś The John Paul II Catholic University of Lublin [email protected] 11 (2018) 4: 495–519 ORCID: 0000-0003-4961-2254 ISSN (print) 1689-5150 DOI: http://dx.doi.org/10.12775/BPTh.2018.024 ISSN (online) 2450-7059 The Old Testament Background of “Ecce Homo” in John 19:5 Starotestamentowe tło „Ecce homo” w Ewangelii św. Jana 19,5 Abstract. Pilate’s declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretations that seem in basic agreement, yet, at the same time, many others of a divergent and opposing nature. Among the many treatments of this verse is a whole set of proposals that see in Pilate’s words an allusion to various Old Testament texts. The present article aims at presenting the range of these scholarly interpreta- tions (both older and modern ones) which resort to an Old Testament background for the famous ecce homo phrase. The article then focuses the discussion on Daniel’s “Son of Man”, the Isaianic “Suffering Servant”, the messianic “man” of Zec 6:12 and Num 24:17 (LXX), Adamic typology, the king of 1 Sm 9:17, and finally the figure of the bridegroom from the Song of Songs. In each case, an evaluation of the hypothetical Old Testament background is given. The author concurs with the idea of multiple intertex- tual Old Testament references encapsulated in Pilate’s ecce homo utterance. Streszczenie. Słowa Piłata ἰδοὺ ὁ ἄνθρωπος (J 19,5) spotkały się z całą gamą różno- rodnych interpretacji, czasem wzajemnie się wykluczających.
    [Show full text]
  • Good Friday Way of the Cross 2021 St. Gabriel Catholic Church
    FIRST STATION Jesus is condemned to death. Guide: We adore You, O Christ, and we praise You. All: Because, by Your holy cross, You have redeemed the world. From the Gospel according to Mark (15:14-15) The crowd shouted all the more, “Crucify him”. So Pilate, wishing to satisfy the crowd, released for them Barabbas; and having scourged Jesus, he delivered him to be crucified. Good Friday Way of the Cross 2021 MEDITATION St. Gabriel Catholic Church Pilate’s verdict was pronounced under pressure from the priests and Meditation Texts are from St. John Paul II, Via Crucis in Rome 2003. the crowd. The sentence of death by crucifixion was meant to calm their fury and meet their clamorous demand: “Crucify him! Crucify Opening Prayer him!” (Mk 15:13-14). The Roman praetor thought he could dissociate himself from the sentence, washing his hands of it, just as he had Lord Jesus, already distanced himself from Christ’s words identifying his King- At your birth you came to share our nature. dom with the truth, and with witness to the truth (Jn 18:38). In both In your Passion and death you shared our pains and sorrows. instances Pilate was trying to preserve his own independence, to Through our meditation on the sufferings you endured for our salvation remain somehow “uninvolved”. So it may have seemed to him, on the may we share your rejection of sin surface. But the Cross to which Jesus of Nazareth was condemned and your life of commitment (Jn 19:16), like the truth he told about his Kingdom (Jn 18:36-37), had to God and neighbor.
    [Show full text]
  • The Art of Visual Exegesis
    THE ART OF VISUAL EXEGESIS SBL Press E MORY STUDIES IN EARLY CHRISTIANITY Vernon K. Robbins, General Editor David B. Gowler, General Editor Bart B. Bruehler, Associate Editor Robert H. von Thaden Jr., Associate Editor Richard S. Ascough Juan Hernández Jr. Susan E. Hylen Brigitte Kahl Mikeal C. Parsons Christopher C. Rowland Russell B. Sisson Elaine M. Wainwright Number 19 Press SBL THE ART OF VISUAL EXEGESIS Rhetoric, Texts, Images E dited by Vernon K. Robbins, Walter S. Melion, and Roy R. Jeal Press SBL Atlanta Copyright © 2017 by SBL Press Publication of this volume was made possible by the generous support of the Pierce Pro- gram in Religion of Oxford College of Emory University. The editors of this volume express their sincere gratitude to David E. Orton and Deo Pub- lishing for publication of this series 2009–2013. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office,S BL Press, 825 Hous- ton Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data Names: Robbins, Vernon K. (Vernon Kay), 1939- editor. | Melion, Walter S., editor. | Jeal, Roy R., editor. Title: The art of visual exegesis : rhetoric, texts, images / edited by Vernon K. Robbins, Walter S. Melion, and Roy R.
    [Show full text]
  • Good Friday 2017
    Greenfield Hill Congregational Church 1045Greenfield Old Academy Road Hill Congregational Church Fairfield, Connecticut 06824 Telephone: 203-259-5596 ‘ Date: April 14, 2017 Sermon Title: Good Friday: The Cross Pastor: Rev. David Johnson Rowe On your pew is a copy of my book of poetry, Fieldstones of Faith. Grab a copy and turn to page 45, to a poem called “The Cross.” The whole poetry project began ages ago when I decided to write a poem on the 100 most important verses in the Bible. Which I gradually expanded from “most important” verses to people, to events, to things. It took eight years and two books, and I’ve still done only about 80. But it is in this book I knew I wanted a section for Lent, so there are poems in their about Ash Wednesday, Palm Sunday, all the way to Easter. These poems all came about in much the same way. I decide on a Bible verse or story. I study it for months, even years; I visit museums and look at the paintings based on the stories. All the great classic painters did Biblical paintings. Check them out the next time you’re at a museum. I stand in front of those paintings, looking hard, letting the Bible story come to life right before me. My favorite Holy Week scene—and poem—is from Good Friday. I’m not using that poem tonight, but I still like it. It’s called “Ecce Homo.” In Latin, “Behold the Man.” It captures that moment when Pontius Pilate presents Jesus to the crowd.
    [Show full text]
  • Ecce Homo” - Look at This Man! ( a Good Friday Reflection )
    “Ecce Homo” - Look at This Man! ( A Good Friday Reflection ) Good Friday is the Greatest and most widely celebrated Memorial Day in history. It is the memorial day in honour of the sacrificial death of Lord Jesus Christ on the cross. It is the day on which Pontius Pilate, the Roman Governor of Palestine handed over Lord Jesus Christ back to the Jewish Leaders, condemned to be executed by crucifixion for no valid reason except for the arrogant insistence of the Jewish leaders to crucify him, and thus shut his mouth and banish him from the face of the earth. Pilate, knowing that it was out of jealousy and his criticism of some burdensome religious observances, punished him like a minor criminal with 39 lashes by the soldiers and then brought him back to the Jewish people gathered in his Court- yard, saying “Ecce Homo” - look at this poor man, I find no fault in him deserving death by crucifixion! That was the honest judgment of Pontius Pilate. But the Jewish priests insisted: “Crucify him, crucify him. We have a law; according to which he must be crucified.” Pilate in spite of the warning from his wife, submits to pressure from Jewish Leaders and their supporters and condemns Jesus to be crucified by Roman soldiers, washing his hand against his own judgement in front of them. The soldiers, too, in their turn, to please the Jewish Priests ill-treated Jesus, mocking him as the “King of the Jews”, crowing with a crown of thorns and led him to Golgotha for execution placing his cross on his shoulders to carry along.
    [Show full text]
  • The Ascension of the Lord from My Catholic Life
    The Ascension of the Lord From My Catholic Life The Ascension of the Lord 33 AD Ecce Homo…in all His glory The heart-piercing flash of time when the wife’s eyes lock with her husband’s as she steps into the lifeboat, but he stays on board the listing ship. The wailing and crying as mothers and children are ripped apart on the platform at Auschwitz-Birkenau. The well-loved cousin who leaves his far-flung relatives’ home after a visit, everyone knowing he will never pass that way again. The emotional farewell. The final, bittersweet call. The last hug and tender kiss on the teary cheek. History, literature, and everyday reality are thick with dramatic goodbyes. Departures can be painful, none more than the mysterious finality of a soul’s departure from this life. For those without faith, confusion deepens the pain. Without God there is, after life, just the void. The real absence. Emptiness, chaos, and guesswork about what frightening reality awaits behind the curtain. Today’s Feast of the Ascension is a peek behind that curtain and what the believer sees is life, fulfillment, and hope. In the Ascension, we have a preview of coming attractions and much, much more. Forty days after His Resurrection from the dead, the disciples witness the Lord go away. But they are not sad. Saint Luke relates that the disciples were full of joy upon returning to Jerusalem after witnessing Jesus’ Ascension on the Mount of Olives. Jesus had gone away but had not died. He had departed but was fully alive.
    [Show full text]
  • Christ, Mirror of Our Weakness
    Meditation of the Prelate: 8 April Christ, Mirror of our Weakness The liturgy of Good Friday places us directly before the great mystery of Christ’s Cross. In the Gospel we contemplate our Lord in Gethsemane, being taken prisoner by a group of soldiers led by Judas. We see Him led before the High Priest Caiaphas, where He is interrogated and then struck unjustly in the face. Later, in the presence of Pilate, the people shout, “Crucify him, crucify him!” (Jn 19:6). Following that, Jesus is scourged and crowned with thorns. On Good Friday morning, Pilate presents Christ, tortured and humiliated, to the people. He says, “Ecce Homo – behold the man” (Jn 19:5). A few hours later He will be crucified. In a famous painting by Titian, the Ecce Homo, we see Jesus reduced to ruin as a man, but with his divinity and beauty shining through. God has chosen to make Himself visible even in his vulnerability. In the pain and perhaps inner darkness of so many people who are suffering in the world (now also because of the coronavirus pandemic), we can contemplate Christ, scourged and crowned with thorns. Saint John Paul II saw Him like this: “It is man, every man, every man in his unique, unrepeatable being, created and redeemed by God… Ecce homo!” It is true that we suffer together, as so many proofs of solidarity show us clearly now. But, in the final analysis, each person experiences suffering alone with God. Jesus’ solitude as He is shown to the people makes us think of the sick people who, because of current isolation measures, die without being able to say farewell to their families.
    [Show full text]