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blood curse wikipedia jump to content main menu main menu move to sidebar hide navigation main page contents current events random article about wikipedia contact us contribute help learn to edit community portal recent changes upload file special pages search search appearance donate create account log in personal tools donate create account log in contents move to sidebar hide top 1 biblical narrative 2 interpretation toggle interpretation subsection 2 1 anglican views 2 2 catholic views 3 chrysostom 4 see also 5 references toggle the table of contents blood curse 10 languages العربية deutsch español فارسی français bahasa indonesia italiano jawa 한국어 português edit links article talk english read view source view history tools tools move to sidebar hide actions read view source view history general what links here related changes upload file permanent link page information cite this page get shortened url switch to legacy parser print export download as pdf printable version in other projects wikiquote wikidata item appearance move to sidebar hide from wikipedia the free encyclopedia reference to a new testament narrative for the 2006 film see blood curse film for the indonesian television miniseries see blood curse miniseries for the 2008 video game see siren blood curse pilate washes his hands james tissot the term blood curse refers to a new testament passage from the gospel of matthew chapter 27 which describes events taking place in pilate s court before the crucifixion of jesus and specifically the alleged willingness of the jewish crowd to accept liability for jesus death 1 biblical narrative matthew 27 24 25 reads so when pilate saw that he was gaining nothing but rather that a riot was beginning he took water and washed his hands before the crowd saying i am innocent of this man s blood see to it yourselves and all the people answered his blood be on us and on our children greek τὸ αἷμα αὐτοῦ ἐφ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν interpretation this passage has no counterpart in the other gospels and is probably related to the destruction of jerusalem in the year 70 ce 2 german protestant theologian ulrich luz b 1938 describes it as redactional fiction invented by the author of the matthew gospel 3 some writers viewing it as part of matthew s anti jewish polemic see in it the seeds of later christian antisemitism in the view of the late graham stanton a british new testament scholar in the reformed tradition matthew s anti jewish polemic should be seen as part of the self definition of the christian minority which is acutely aware of the rejection and hostility of its mother judaism 4 howard clark kee has written the bitter words he matthew attributes to the jews have caused endless harm in arrousing anti jewish emotions 5 donald a hagner a presbyterian new testament scholar and theologian has written it cannot be denied that this statement unfortunately has been used to promote anti semitism the statement is formulaic and the reference to our children does not make them guilty of the death of jesus let alone children or jews of later generations 6 historian paula fredriksen has noted that the verse s reference to us and our children maps onto the two generation of jerusalemites who were alive when the romans destroyed the city and its temple 7 anglican views n t wright an anglican new testament scholar and theologian has stated the tragic and horrible later use of matthew 27 25 his blood be on us and on our children as an excuse for soi disant christian anti semitism is a gross distortion of its original meaning where the reference is surely to the fall of jerusalem 8 anglican theologian rowan williams then archbishop of wales and who would soon become archbishop of canterbury has written of matthew s gospel being made the tool of the most corrupt and murderous misreading of the passion stories that has disfigured the church s record the evangelist s bitterness at the schism within god s people that continues in his own day his impatience with the refusal of the jewish majority to accept the preaching of jesus overflows into this symbolic self denunciation by the people it is all too likely that his first readers heard it as a corporate acknowledgement of guilt by the jewish nation and that they connected it as do other new testament writers with the devastation of the nation and its sacred place in the terrible disasters of ad 70 when the romans destroyed the temple and along with it the last vestiges of independent power for the people read at this level it can only make the contemporary christian think of all the centuries in which jewish guilt formed so significant a part of christian self understanding and of the nightmare which was made possible by this in the twentieth century 9 catholic views in the roman catechism which was produced by the council of trent in the mid 16th century the catholic church taught the belief that the collectivity of sinful humanity was responsible for the death of jesus not only the jews 10 in the second vatican council 1962 1965 the catholic church under pope paul vi issued the declaration nostra aetate which repudiated the idea of a collective multigenerational jewish guilt for the crucifixion of jesus it declared that the accusation could not be made against all the jews without distinction then alive nor against the jews of today 11 the late franz mussner a german catholic new testament scholar and theologian has stated no christian can with a good conscience call upon matt 27 25 as a justification of his anti judaism if the blood of jesus comes upon the children of israel it comes upon them as a savior s blood 12 pope benedict xvi in his 2011 book jesus of nazareth holy week wrote 13 when in matthew s account the whole people say his blood be upon us and on our children 27 25 the christian will remember that jesus blood speaks a different language from the blood of abel hebrews 12 24 it does not cry out for vengeance and punishment it brings reconciliation it is not poured out against anyone it is poured out for many for all pilate s need to declare his innocence i am innocent of this man s blood has been interpreted as a reversal of roles although historically jesus was on trial before pilate pilate is also on trial before jesus 14 chrysostom st john chrysostom delivered a series of eight homilies to his antioch congregation directed at members who continued to observe jewish feasts and fasts critical of this he cast judaism and the synagogues in his city in a critical and negative light his homilies were expressed in the conventional polemical form 15 as quoted by st thomas aquinas in his catena aurea 1263 chrysostom said observe here the infatuation of the jews their headlong haste and destructive passions will not let them see what they ought to see and they curse themselves saying his blood be upon us and even entail the curse upon their children yet a merciful god did not ratify this sentence but accepted such of them and of their children as repented for paul was of them and many thousands of those who in jerusalem believed 16 see also antisemitism and the new testament jewish deicide sanhedrin trial of jesus references the historical jesus through catholic and jewish eyes bryan f le beau leonard j greenspoon and dennis hamm eds trinity press international 2000 pp 105 106 isbn 1563383225 craig a evans matthew cambridge university press 2012 page 455 ulrich luz studies in matthew william b eerdmans publishing 2005 page 58 graham n stanton a gospel for a new people studies in matthew t t clark 1992 westminster john knox press 1993 p 157 isbn 9780664254995 on matt 27 25 in the note on p 148 stanton cites the work of german protestant karl heinrich rengstorf and american jesuit j a fitzmyer among others howard clark kee the gospel according to matthew the interpreter s one volume commentary on the bible abingdon press 1971 p 642 donald a hagner anti semitism dictionary of jesus and the gospels 2nd ed joel b green et al eds ivp academic 2013 p 20 isbn 9780830824564 fredriksen paula 2024 ancient christianities the first five hundred years princeton university press p 15 isbn 978 0 691 15769 6 n t wright jesus and the victory of god london spck minneapolis fortress press 1996 p 546 n 26 isbn 9780800626822 rowan williams christ on trial how the gospel unsettles our judgement london harpercollins 2000 north american ed co published by eerdmans and the anglican book centre 2003 p 32 isbn 9780802824967 norman c tobias jewish conscience of the church jules isaac and the second vatican council springer 2017 p 115 fumagalli pier francesco nostra aetate a milestone vatican va retrieved 2018 04 16 mussner franz 1984 tractate on the jews the significance of judaism for christian faith philadelphia fortress press london spck pp 196 197 isbn 0 8006 0707 4 ratzinger joseph 2011 jesus of nazareth part two holy week from the entrance into jerusalem to the resurrection san francisco ignatius press pp 187 isbn 9781586175009 oclc 664668492 heschmeyer j herod and pilate on trial catholic answers published on 28 march 2018 accessed on 24 november 2024 see wilken p xv and also john chrysostom in encyclopedia judaica quoted in thomas aquinas catena aurea golden chain on matthew v t e jesus outline list of topics chronology of jesus s life annunciation nativity virgin birth date of birth flight into egypt infancy apocryphal christ child unknown years baptism temptation apostles selecting ministry disciples sermon on the mount plain beatitudes prayers lord s prayer parables miracles transfiguration homelessness great commandment olivet discourse anointing passion instruments entry into jerusalem last supper farewell discourse agony in the garden betrayal arrest trial crucifixion sayings on the cross instrument used true cross burial tomb resurrection road to emmaus appearance great commission ascension new testament gospels matthew mark luke john five discourses of matthew gospel harmony oral gospel traditions historical background of the new testament new testament places associated with jesus names and titles of jesus in the new testament historical jesus quest for the historical jesus historicity sources josephus tacitus mara bar serapion gospels christ myth theory depictions bibliography life of christ in art life of christ museum statues transfiguration christianity christ christianity 1st century christology incarnation person of christ pre existence dyophysitism i am miaphysitism relics second coming session of christ son of god cosmic christ in other faiths jesuism in comparative mythology judaism in the talmud islam ahmadiyya baháʼí faith manichaeism jesus the splendour mandaeism master jesus family genealogies mary mother joseph legal father holy family panthera alleged father brothers of jesus holy kinship anne traditional maternal grandmother joachim traditional maternal grandfather heli paternal grandfather per luke jacob paternal grandfather per matthew alleged descendants clopas traditional uncle related language of jesus interactions with women mary magdalene mary sister of martha christmas easter rejection of jesus criticism mental health race and appearance sexuality and marital status church of the nativity church of the holy sepulchre the garden tomb shroud of turin category retrieved from https en wikipedia org w index php title blood_curse oldid 1366395617 categories curses crucifixion of jesus gospel of matthew judaism in the new testament pontius pilate christianity and antisemitism collective punishment hidden categories articles with short description short description is different from wikidata wikipedia pages semi protected against vandalism articles containing greek language text this page was last edited on 27 july 2026 at 19 52 utc page was rendered with parsoid text is available under the creative commons attribution sharealike 4 0 license additional terms may apply by using this site you agree to the terms 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