Várhelyi Ilona: Bibliával Munkácsy Krisztus-trilógiája előtt (Debrecen, 2009)
Abstract
The white garment also evokes a closer association, namely that of Jesus' transfiguration on Mount Tabor, where the Father revealed Jesus as his Son, just like at the River Jordan when Jesus was baptized. As long as the work evokes these associations intentionally, the above interpretation can be looked upon as Munkácsy's profession of faith in Jesus' divinity. Among the agitated faces and hectic movements, Jesus stands out with his radiant gentle look. His posture and facial expression remind one of his statement about being "the way and the truth and the life" (John 14:6). By condensing different time-levels Munkácsy makes it obvious that the composition is not centred around a merely innocent man but we face the Son of God, the Word become flesh, the Sacrificial Lamb and the real high priest whose mission as Saviour is reinforced by the flood of sins all around him. That is why in the title of the work, instead of the name Jesus, he uses the name Christ, meaning 'the anointed', a profession of faith in itself. Where are we? It is due to the above chain of associations and the compacted depiction of events that we are unable to identify the location of the scene with locations described in any of the gospels. According to the gospels Pilate questions Jesus several times, and he only takes a seat on his throne when he is about to pronounce sentence. At first sight, however, the picture seems to depict the scene when, after being interrogated by the Sanhédrin, Jesus was handed over to Pilate. In addition, the verbal manifestations also happen simultaneously in the picture. One can hear Caiaphas' passionate indictment speech, Pilate's embarrassed questions and Jesus' silent answers at the same time. It is not the content 3 but the purpose of the charge that is important: Jesus has to be killed, and they need Pilate for that. 4 Whereas the Sanhédrin want to know about the Kingdom of Jesus as a Messiah and are out to find evidence for blasphemy, Pilate's question ("Areyou the king of the Jews?"]o\\n 18:33) enquires about the political role of Jesus' kingdom. In the light of Jesus' answer 5 , we see Pilate's embarrassed question "What is truth?"deepen into a philosophical problem expressing the conflict between power (the throne) and human conscience losing certainty. This question can only be found in John's Gospel. According to the synoptic gospels the question of Jesus' kingdom, being a religious problem, refers to his being a messiah and the Son of God; therefore, in the trial procedure it is within the scope of the Sanhédrin rather than Pilate. 6 Likewise, Jesus' answer "Ani hu" (I am) has a divine connotation only in the Jewish Sanhédrin. Pilate is unlikely to understand its religious weight, yet he perceives that religious and political motives are mixed up, and he does not find Jesus guilty by Roman law. 3 "If he were not a criminal, we would not have handed him over to you" (John 18:30). This implies that the reason is unimportant. 4 "But we have no right to execute anyone" (John 18:31). 5 "You are right in saying I am a king. In fact, for this reason I was born, and for this I came to the world, to testify to the truth" (John 18:37). e Mark 14:61, Matthew 26:63, Luke 22: 66-70.
