Episode 3030: The Passion of Christ: Part 2: The Trials and Denials

The Passion of Christ: The Trials and Denials: Part 2
“Before the Scourging: The Denial of Peter and the Courts of Men”
Nancy:
Dear listeners, welcome back to Catholic Reboot. This is Nancy, joined of course, by Walt. In part two of this three-part series, we journey deeper into the painful hours of Our Lord's Passion, not simply through the written words of Scripture, but through the mystical and vivid visions granted to Blessed Anne Catherine Emmerich. What she saw complements what the Gospels record, adding color, pain, detail, and sorrow. But first let us begin with a prayer.
Opening Prayer
In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.
O Lord Jesus Christ, who didst humble Thyself to be judged by sinful men, grant us, we beseech Thee, the grace to stand firm in the truth, even when we are despised and rejected. Through the intercession of the Blessed Virgin Mary and Blessed Anne Catherine Emmerich, may we enter more deeply into the mystery of Thy Passion. Help us to learn from Thy silence, Thy patience, and Thy boundless love. May this meditation bear fruit for our salvation.
Sacred Heart of Jesus, have mercy on us.
Our Lady of Sorrows, pray for us.
St. Peter, repentant apostle, pray for us.
Amen.
The Trial Before Caiaphas and the Denial of Peter
Nancy:
Walt, can you get us started by speaking about Jesus being brought before Caiaphas?
Walt:
According to the Gospel, Jesus is taken from the Garden and bound before Caiaphas the high priest. After His arrest in the Garden of Gethsemane, Jesus was led, bound and suffering, through the darkened streets of Jerusalem to the palace of Caiaphas, the high priest. There, false witnesses accuse Him, and He is eventually condemned for blasphemy after affirming He is the Son of God.
But Anne Catherine Emmerich saw far more.
She described Caiaphas not merely as a religious leader, but as a cold, political schemer, deeply enraged by Jesus’ purity and authority. She said the trial was more like a mockery of justice, held in a torch-lit hall in the middle of the night, with paid witnesses who contradicted themselves constantly. Emmerich saw Jesus beaten, spat upon, and derided even before any official condemnation. His face was swollen and bloody even before He was handed over to Pilate the next day.
Blessed Anne Catherine Emmerich's visions reveal a scene of profound injustice and cruelty.
“The palace was illuminated by torches, casting flickering shadows on the walls. The members of the Sanhedrin were already assembled, their faces marked by a mixture of anticipation and malice. This nocturnal gathering was highly irregular, highlighting their intent to expedite Jesus' condemnation without public scrutiny.”
As Jesus was brought in, the atmosphere grew tense. Emmerich describes how the false witnesses were presented in succession. These individuals, having been bribed and coached beforehand, delivered testimonies that were inconsistent and contradictory. One claimed that Jesus spoke of destroying the Temple and rebuilding it in three days, while another misrepresented His teachings about paying tribute to Caesar. Their evident lack of coherence did not deter Caiaphas and his cohorts, who were determined to find grounds for execution.
Throughout this ordeal, Jesus remained composed and silent, embodying the prophecy: "Like a lamb led to the slaughter, He opened not His mouth." This silence unsettled Caiaphas, prompting him to rise from his seat in frustration. In a dramatic gesture, he tore his garments and demanded, "I adjure You by the living God, tell us if You are the Christ, the Son of God." To this, Jesus responded affirmatively, sealing His fate in the eyes of the council.
Nancy:
Yes, and following this declaration, the assembly erupted in outrage. Emmerich details the ensuing mockery and abuse: Jesus was blindfolded, spat upon, and struck repeatedly. The guards and servants, taking turns, would slap His face and then challenge Him to prophesy who had struck Him. This brutal treatment left His face swollen and bloodied, a testament to the depth of human cruelty He endured.
And going back to what you said earlier, in how Anne Catherine Emmerich described Caiaphas not merely as a religious leader, but as a cold, political schemer, deeply enraged by Jesus’ purity and authority. She said the trial was more like a mockery of justice, held in a torch-lit hall in the middle of the night, with paid witnesses who contradicted themselves constantly. And we know that it was Christ’s silence that unsettled Caiaphas, prompting him to rise from his seat in frustration. He dramatically tore his garments and demanded, "I adjure You by the living God, tell us if You are the Christ, the Son of God."
They only saw Jesus as a threat and a fraud - they were so consumed with themselves and what would become of them, their careers, their lives.
Archbishop Fulton Sheen wrote about the political/religious process as Jesus stood before the political Pilate and the religious Annas and Caiaphas. Christ was accused of being too religious before Annas and Caiaphas. Under the veil of mock indignation at the supposed insult to God’s majesty, Christ was declared too religious, too concerned with souls, too infallible and too Godly. After all, they cornered him into declaring Himself to be God. Sheen writes:
“Because He was too religious, He was not political enough. The religious judges said that He had no concern for the fact that the Romans were their masters, and that they might take away their country (John 11:47-48). By talking about a spiritual kingdom, a higher moral law, and His divinity, and by becoming the leader of a spiritual crusade, He was accused of being indifferent to the needs of the people and nation’s well being.”
They were determined to find fault and accuse him in any way possible and spin it to their advantage.
Now let’s look at what Anne Catherine Emmerich says about Peter’s denial.
Walt:
The Denial of Peter
And what about Peter?
Peter and John had followed Jesus to the high priest's residence. While John, known to the high priest, entered the courtyard without issue, Peter hesitated at the gate. A servant girl, upon recognizing him, remarked, "You also were with Jesus the Galilean." Caught off guard and fearing for his safety, Peter denied, "I do not know what you are saying."
Seeking anonymity, Peter moved closer to the fire where the guards and servants were warming themselves. However, his Galilean accent betrayed him. Another bystander said, "This man is one of them." Peter denied again, this time with an oath, "I do not know the man."
Emmerich's vision portrays Peter's internal turmoil vividly. He was torn between his love for Jesus and an overwhelming fear for his own life. The weight of the situation bore heavily upon him, clouding his judgment.
About an hour later, one of the high priest's servants, a relative of Malchus (whose ear Peter had severed in the garden), confidently asserted, "Did I not see you in the garden with Him?" Peter's fear reached its zenith. He began to curse and swear, vehemently denying, "I do not know the man!" At that moment, the cock crowed.
While we know of Peter’s denial, Emmerich describes the real poignancy of the moment that followed: “As Jesus was being led through the courtyard, He turned and met Peter's gaze. This look was not one of reproach, but of profound sorrow and love. It pierced Peter's heart, bringing to mind Jesus' earlier prophecy: ‘Before the cock crows twice, you will deny Me three times.’”
Overcome with remorse, Peter fled the courtyard. He found a secluded corner, collapsed to the ground, and wept bitterly. Emmerich notes that an angel was present, offering silent comfort, ensuring that Peter's grief did not plunge him into despair but led him toward genuine repentance.
Scripture tells us Peter denied Jesus three times before the cock crowed. But Emmerich’s vision saw Peter weeping bitterly, hiding himself in a dark alley near the Temple walls. She described him pounding his chest, crying, “My Lord, my God… I have denied Thee!” She saw an angel nearby, watching silently, sent by God to comfort Peter with a sense of Christ’s mercy.
Peter, in her vision, was so crushed by shame that he almost lost his sanity, had he not been sustained by grace.
(Difference between Judas and Peter - is this so that we can see that Peter saw Jesus Christ as his Savior, while Judas failed to see who his savior was, and died without faith or hope, or a chance at redemption? What can we bring into our own lives by viewing the apostles in this way?)
Nancy:
Jesus Before Pontius Pilate
As we continue on, we know that after enduring a night of unjust trials and brutal mistreatment, Jesus was brought before Pontius Pilate, the Roman governor of Judea. The Jewish leaders, driven by envy and malice, sought a death sentence from Pilate, as they lacked the authority to execute capital punishment under Roman rule.
In Emmerich's vision, as Jesus was led into the praetorium, Pilate observed Him with a mixture of curiosity and apprehension. Despite the physical abuse Jesus had suffered His face bruised, His body weary, there was a serene dignity about Him that unsettled the governor. Pilate was accustomed to seeing criminals cower or plead, but Jesus stood in silent strength, His eyes reflecting a profound depth that seemed to penetrate the soul.
The Gospels describe Pilate as reluctant, almost pleading with the people to release Jesus.
Emmerich, however, described Pilate as a conflicted and worldly man, obsessed with preserving peace under Roman rule. She saw demons whispering into the ears of the Jewish leaders as they dragged Jesus forward. Pilate, in her vision, was spiritually tormented, frightened by Jesus’ calm demeanor, almost possessed by fear of divine judgment. He trembled when Jesus looked at him, and even his wife, Claudia, in Emmerich’s account, had a vision of Jesus in her sleep and tried desperately to convince her husband not to condemn Him.
The chief priests and elders vehemently accused Jesus, alleging that He incited rebellion, opposed paying taxes to Caesar, and claimed to be a king. Pilate, skeptical of their motives, questioned Jesus privately. He asked, "Are You the King of the Jews?" Jesus responded, "My kingdom is not of this world." This answer perplexed Pilate, who struggled to understand the nature of Jesus' kingship.
Emmerich's visions reveal that as Pilate conversed with Jesus, he felt an internal turmoil. He was a man torn between political expediency and an inexplicable sense of unease. The governor was wary of the Jewish leaders' influence and feared that any unrest could jeopardize his position. Yet, in Jesus' presence, Pilate was confronted with a truth that transcended his worldly concerns.
At one point, Pilate's wife, Claudia Procla, sent him an urgent message. She had experienced a troubling dream about Jesus and implored her husband to have nothing to do with "that righteous man." Emmerich's account delves deeper into Claudia's experience, describing how she was granted visions of Jesus' divine nature and His suffering. She saw Him as the Messiah, the fulfillment of prophecies, and was profoundly moved by these revelations. Claudia's plea added to Pilate's growing anxiety, as he grappled with the weight of the decision before him.
Yes, and Anne Catherine Emmerich also said that, “During the time of the trial Claudia Procles, the wife of Pilate, had sent him frequent messages to intimate that she wished extremely to speak to him; and when Jesus was sent to Herod, she placed herself on a balcony and watched the cruel conduct of his enemies with mingled feelings of fear, grief, and horror.”
Walt:
Before continuing let me explain who Pilate and Claudia were and how they got to be at that moment in Christ's passion.
Pontius Pilate: The Roman Governor
Historical Background
● Pontius Pilate was the fifth prefect (governor) of the Roman province of Judea, serving under Emperor Tiberius from AD 26 to 36.
● His primary responsibilities were maintaining law and order, overseeing tax collection, and acting as the supreme judge in the region.
Appointment & Role
● He was likely appointed by Lucius Aelius Sejanus, a powerful advisor to Emperor Tiberius, known for his hardline policies.
● Pilate governed from Caesarea Maritima, the Roman capital of Judea, but would come to Jerusalem during Jewish festivals to manage the large crowds and prevent uprisings.
That is why he was in Jerusalem during Passover, when the trial and crucifixion of Christ took place. His presence was not random; it was part of his duty to prevent political unrest.
Historical Character
● Sources like Philo of Alexandria and Josephus portray Pilate as a cruel and inflexible man, insensitive to Jewish religious customs.
● He had previously antagonized the Jews by:
o Bringing Roman military standards bearing the image of Caesar into Jerusalem.
o Using Temple funds to build an aqueduct.
o Harshly suppressing dissent.
Yet, in the Gospel accounts, we see a more conflicted Pilate reluctant to condemn Jesus, finding no guilt in Him, but ultimately succumbing to political pressure and the cries of the mob.
Claudia Procula: Pilate’s Wife
Scriptural Reference
● Claudia is only mentioned once in the Bible:
“And as he was sitting in the place of judgment, his wife sent to him, saying: Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him.” (Matthew 27:19)
Historical Identity
● Her name, Claudia Procula, does not appear in Scripture but comes from later Christian tradition.
● According to some traditions, she was of noble Roman lineage, possibly related to Emperor Tiberius or part of the Claudian family, therefore given the name Claudia.
● It is believed she may have been a proselyte or God-fearer, a Gentile who had some reverence for the Jewish God.
Christian Tradition
● In Eastern Orthodox tradition, Claudia Procula is venerated as a saint, celebrated on October 27.
● According to writings by Nicodemus, she was sympathetic to Jesus and possibly became a Christian convert after the events of the Passion.
Her dream is seen by many Church Fathers as a supernatural warning, and her urging Pilate to spare Jesus is interpreted as a divine intervention, though ultimately not heeded.
How They Came to Be in Christ's Passion
Pilate’s Presence
● As governor, Pilate had to approve capital punishment.
● The Jewish leaders wanted Jesus executed but lacked the legal authority under Roman law.
● So they brought Jesus to Pilate, framing the case as a political threat claiming Jesus called Himself “King of the Jews,” which was tantamount to treason against Caesar.
The Trial and the Political Pressure
● Pilate found no guilt in Jesus, as recorded in all four Gospels.
● However, fearing an uprising and potential backlash from Rome, he chose to appease the crowd rather than risk disorder.
This moment reflects the spiritual and moral drama of the trial: even pagan Romans could sense that Christ was no ordinary man.
Nancy:
As a matter of fact, did Pilate do Christ more harm than good? Anne Catherine Emmerich notes, “The enemies of our Lord were enraged at being thus dismissed by Pilate in the presence of the whole multitude, and gave vent to their anger by ill-treating him even more than before. They pinioned him afresh, and then ceased not overwhelming him with curses and blows as they led him hurriedly through the crowd…” so the fact that Pilate took the attitude of not wanting anything to do with it only incited the crowd even more.
Now back to what Ann Catherine Emmerich saw.
Pilate Sends Jesus to Herod: Civil vs. Religious Jurisdiction
In the Gospel of Luke 23:6–12, Pilate, upon hearing that Jesus was a Galilean, immediately seized the opportunity to send Him to Herod Antipas, who had jurisdiction over Galilee and happened to be in Jerusalem for the Passover.
But Blessed Anne Catherine Emmerich provides a richer spiritual and psychological dimension to this moment.
Walt, can you speak to that?
Walt:
Pilate’s Inner Conflict: Worldly Power vs. Divine Truth
In Emmerich’s vision, Pilate was deeply disturbed by Jesus' presence. Pilate was no fool; he knew this was not a case of true insurrection or political danger, but one of envy and religious hatred among the Jewish elite.
But he was also a pragmatist. As governor, his chief concern was keeping order. Any disturbance could reflect badly on him before Rome. If the crowd became riotous, it could mean his own disgrace.
Demons Whispering, Spirits Watching
In Emmerich’s mystical visions, she saw demons whispering into the ears of the Jewish leaders, stirring their hatred, while angels wept silently around Jesus. Pilate’s courtroom was not only filled with people, it was teeming with spiritual warfare.
She even saw Pilate's guardian angel trying to reach his conscience, while dark spirits circled, eager to push him toward cowardice and injustice.
The Jurisdictional Excuse: A Tactical Move
According to Emmerich’s visions, when Pilate learned Jesus was from Galilee, he felt relief not because he believed Herod would judge fairly, but because it gave him a chance to pass responsibility and avoid condemning a man he inwardly feared was innocent and possibly divine.
In ancient Roman administration, regional jurisdiction mattered. Pilate was prefect over Judea, but Herod Antipas ruled Galilee as tetrarch. The moment Pilate heard of Jesus’ Galilean origin, he said something like:
“He is a Galilean? Then He belongs to Herod’s jurisdiction. Let him be judged by Herod!”
This wasn’t merely a legal technicality, it was a political maneuver. Emmerich described Pilate thinking:
“Let Herod handle this! Let him be the one to take the blame!”
It was also a spiritual avoidance Pilate was literally trying to evade the truth standing in front of him. Emmerich saw that he was spiritually haunted by Jesus' silence and bearing, as if he knew that Jesus was no mere man, and that to condemn Him would have eternal consequences.
Nancy:
Anne Catherine Emmerich adds, “The character of Pilate was debauched and undecided, but his worst qualities were an extreme pride and meanness which made him never hesitate in the performance of an unjust action, provided it answered his ends”….He waffles, just like we do all the time…”Who knows whether his death would not be a triumph to my gods?’ Then he remembered the wonderful dreams described to him by his wife, who had never seen Jesus, and he again changed, and decided that it would be safer not to condemn him. He tried to persuade himself that he wished to pass a just sentence; but he deceived himself, for when he asked himself, ‘What is the truth?’ he did not wait for the answer. His mind was filled with confusion, and he was quite at a loss how to act, as his sole desire was to entail no risk upon himself.”
Walt:
Jesus Before King Herod
In Scripture, Herod mocks Jesus, hoping to see a miracle, and sends Him back to Pilate in silence.
But Emmerich saw a greater cruelty in Herod's court.
She saw Our Lord surrounded by a host of jesters and dancers, a grotesque show designed to humiliate Him. She described how Jesus, clothed in a mock royal robe, was dragged through the palace as entertainment, while Herod sneered, calling Him “the silent king.” Jesus never spoke a word.
But Emmerich noted something terrifying: she saw Herod's heart become darker, as if grace itself withdrew from him. “He could no longer be saved,” she said. He had mocked the Truth itself.
The Journey to Herod’s Palace
After being interrogated by Pilate, Jesus bruised, exhausted, and bound was sent to Herod Antipas, who was then in Jerusalem. Pilate, wishing to rid himself of responsibility, learned that Jesus was a Galilean, and so placed Him under Herod’s jurisdiction.
Anne Catherine Emmerich saw Our Lord dragged by soldiers through the crowded streets. His robe was already stained with blood from earlier abuse. His wrists were tightly bound; His shoulders hunched under fatigue. Demons surrounded the crowd, stirring hearts to mock the Man of Sorrows. Some wept in silence; others screamed insults. His face, she noted, had already been so disfigured that many did not recognize Him yet His eyes, when they met theirs, pierced them with a sorrowful majesty.
Herod’s Court: A Carnival of Blasphemy
Herod’s palace was rich in splendor but steeped in moral rot. It was a court of frivolity, vanity, and decadence. Emmerich saw dancers, jesters, magicians, and false priests all mingling like actors in a theatre. The very air reeked of perfume, wine, and sin. It was a mock court, where the truth was entertainment and justice a forgotten concept. Herod himself, clothed in ornate robes, sat on a throne of marble. He had long desired to see Jesus not from faith, but from curiosity. He had heard of the miracles, particularly the resurrection of Lazarus. But he did not wish to worship only to be amused.
The Mocking Inquiry
With mock reverence and a cruel smile, Herod began his interrogation:
“Is it true that You turned water into wine?”
“They say You raise the dead, can You do that here?”
“If You are a king, where is Your kingdom?”
But Jesus remained utterly silent. His head bowed. His eyes cast downward. Not a word passed His lips.
Anne Catherine said this silence was not emptiness, it was divine power cloaked in sorrow. It unsettled Herod. The more Jesus refused to answer, the more furious Herod became. Yet he was also disturbed a flicker of conscience tried to rise.
Emmerich saw that Jesus looked upon Herod once with deep sorrow, a look that offered a fleeting grace. Herod felt it. He trembled inside. But he rejected it, laughed it off, and hardened his heart.
“From that moment forward,” she wrote, “Herod was abandoned to himself. He had mocked the Incarnate Truth, and Heaven withdrew.”
Nancy:
The Humiliation and Mockery
The details of what Anne Catherine Emmerich sees open your eyes to the weakness of Herod and Pilate and Caiaphas; they are egotistical men consumed with control and power. This is proved when Emmerich goes on to say that Herod was enraged and embarrassed in front of his court, and so gave way to derision.
“Dress him like a king!” he barked.
Jesus was stripped of His outer garments and clothed in a long, white, tattered robe, a garment once worn by court jesters or madmen. It was meant to ridicule Him as a lunatic who claimed to be king.
They placed a reed in His hand, as a scepter. They bowed mockingly. Some knelt and hailed Him with laughter: “Hail, King of the Fools!”
They spat on Him, slapped His face, pulled His beard, and dragged Him in a circle as though He were a puppet. They forced Him to dance, stumbling as His bound hands tried to keep balance.
One man poured wine at Jesus' feet and said with scorn, “Bless your servant, O King!”
Even a magician was summoned to test His power demanding a sign from Heaven. But the Word of God remained silent.
Emmerich saw demons swirling invisibly around the court delighting in the blasphemy while angels stood nearby, weeping in reverence and sorrow.
“The Saviour stood before them in silence, as a lamb among butchers... mocked by those to whom He had given life, who were held together by the breath He continued to give.”
So here we see yet another demonstration of these men wielding their political power back and forth, because Herod sends Jesus back to Pilate.
Walt:
Herod’s Judgment: Rejection of Grace
After a time, Herod tired of his own spectacle. Jesus would not answer, would not amuse, and would not beg.
With a mocking laugh, he declared:
“Send Him back to Pilate, let him judge the King of Fools!”
Emmerich said Herod’s soul at that moment became completely darkened. He would never again receive the grace of conversion. The eternal Judge had permitted him to seal his own fate.
The Journey Back to Pilate
Jesus was dragged again through the streets, this time in the white robe of mockery, now soaked in sweat and spittle. The guards, emboldened by Herod’s scorn, struck Him more violently. He fell repeatedly. His silence continued.
At one moment, a woman offered Him water, but was struck away.
When Jesus re-entered Pilate’s court, His appearance shocked even the Roman governor. Disfigured. Humiliated. Clothed like a madman. Yet radiating a divine innocence. Pilate saw in Him a man unjustly condemned, and trembled.
Pilate, confused and afraid, asked what Herod had done. Seeing the brutality, he tried once more to release Jesus but the crowd would not have it.
And so, to satisfy their bloodlust without sentencing Him to death he ordered the scourging.
Bishop Sheen reminds us, “It was Jesus Christ who suffered under Pontius Pilate; it was not Pontius Pilate who suffered under Jesus Christ…..And as we continue through this Holy Week, meditating on the Passion of our Lord, let us remember, also in the words of Bishop Sheen, “Christ’s Church will be attacked, scorned, and ridiculed, but it will never be destroyed….”
So let us end this episode here and in part 3, we will discuss the carrying of the cross and the crucifixion
Let's end with a closing prayer.
Closing Prayer
In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.
O Jesus, Judge of the living and the dead, who stood before corrupt men and was condemned unjustly, grant us the courage to confess Thee before men and never deny Thee. May the bitter tears of St. Peter teach us true contrition. Through the merits of Thy Passion, especially the suffering of Thy Sacred Face, have mercy on us.
We thank Thee for the visions of Blessed Anne Catherine Emmerich. May they lead us to meditate more deeply on Thy love and to weep for our sins.
Most Sacred Heart of Jesus, have mercy on us.
Immaculate Heart of Mary, intercede for us.
St. John the Apostle, faithful at the Cross, pray for us.
Amen.