Bad Boys – The Bearing of the Cross

Bad Boys
The Men Who Saw Art and Chose To Change It
Curated by Gabrielle Fenaroli

Pieter Bruegel, The Bearing of the Cross, 1564
Usually when I’ve encountered painting involving Jesus it has never been a round of Where’s Waldo trying to find him. However, Pieter Bruegel the Elder likes to make his viewer work for the prize in his 1564 piece The Bearing of the Cross. Our eyes scan the image as we gaze over each part as not to linger on one place too long. So many different scenes transpire before our eyes, and if we are not careful, it becomes easy to lose ourselves with the endless possibilities. We could be drawn to the right hand corner to four figures that appear still and larger than the rest. The draping of the oversize blue veil makes it clear the woman is the Holy Virgin Mary. She appears with a sickly complexion and in a position of utter defeat and loss. Many scenes depict Mary weeping with her companions, but this is not a depiction of the Deposition of Pieta. Christ is nowhere near them, and their sorrow intensifies with the sense of isolation and separation. So where is Christ?

Maybe you eventually see him because of white stag standing almost dead center of the painting. If not you eventually come to realize that the tiny outline of Christ covered in blue, is crushed beneath the weight of the cross. He staggers to find his footing after he has fallen. It seems odd that Bruegel has chosen to paint Chris so small, and it almost makes viewers ashamed that they did not recognize him earlier. Instead of giving us the image right away, Bruegel allows the viewer some freedom in tracing the journey and creating the narrative. The viewer can continue to search around the painting but cannot forget what they’ve seen in the middle.

What makes the canvas a landmark is the ability Bruegel gives to the viewer to make mistakes. He refuses to give the public an image they will automatically know and recognize. In creating a piece with so much chaos and action he allows for moments of reflection and thought. He does manage to make a point in portraying the Spanish army as those dressed in scarlet that are clearly oppressing Christ. At the time there was a great repression of Protestants and terror was widespread throughout the Netherlands. Bruegel does a phenomenal job of mixing the past with the present and once again creating a bridge for the public to connect with divine.

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The Betrayal of Christ in the Garden of Gethsemane

Duccio, The Betrayal of Christ in the Garden of Gethsemane, 1308























Jesus answered and said, “You will become the thirteenth, and you will be cursed by
the other generations—and you will come to rule over them. In the last days they will
curse your ascent to the holy [generation]." - The Gospel of Judas

The betrayal of Jesus by Judas in the Garden of Gethsemane may be the most tragic of all the stories concerning the life of Christ. For the payment of 30 pieces of silver, Judas handed his master and friend to the Pharisees. While Jesus prayed in the garden, Judas approached him and identified him with a kiss. Beset with grief over his actions, Judas later hung himself. This betrayal has been immortalized in our language, the name "Judas" having become synonymous with "traitor," and a "Judas kiss" the term for a symbol of friendship used to do harm to another.

But how is his condemnation deserved? How can Judas be condemned as a traitor if his actions fulfilled ancient prophecies of the Jewish faith? A Gnostic text discovered in the 1970s and likely written in 2 CE, known as the Gospel of Judas, suggests that Judas acted on Jesus' instruction. Though the gospel is tattered and missing many lines of text, it grants incredible insight into a new interpretation of the events surrounding the betrayal.

The work depicts him as the most trusted of all of the disciples, as he is the only one entrusted with carrying out the betrayal. The text itself consists largely of conversations between Jesus and Judas, the latter sharing his visions with the former. These visions include one of a great mansion whose doors cannot be opened and another in which he is stoned to death by his fellow disciples. In their final discussion, Jesus explains his purpose on earth to Judas, and the role that he is to play in it. No longer a traitor to Christ, he is the catalyst to the salvation of the human race, and in return for his role in the completion of prophecy becomes the first of the "holy generation." Jesus warns his disciple that mortal men shall rail against him for his actions, but that he will rule over them in Heaven. 

Despite the negative reception that the gospel has received from religious figures, it has recently gained popularity (though an admittedly small amount) among Gnostic sects and non-denominational Christians who have long struggled with the questions surrounding Judas Iscariot's life and legacy. 

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