Introduction
The names of the Virgin Mary and Pontius Pilate are stated in this Creed and the Apostles’ Creed. The Catholic Church has used Pilate’s name in the Creed since its inception (Ratzinger 57). This prayer passage was cited by Tertullian as early as the third century. Early Christians considered Pilate’s name to be crucial. The significance of Pontius Pilate and the Virgin Mary for the Creeds is that these people reflect two dichotomous parts of the Son and all Christians.
Discussion
Non-Gospel sources may verify the presence of Pontius Pilate, and his name serves as a potent reminder that Jesus was crucified under Roman control on a definite day in human history. The Creed was also created when Christians were still subject to Roman Empire power in the first several centuries of the Church’s history (Ratzinger 77). Placing Jesus in the context of the history of the Roman Empire and explicitly addressing the Roman pagans was accomplished by using Pilate’s name.
Hence, it can be assumed that the explanation of the significance of Pilate for Creeds is the desire to give a historical link to the event that took place to fix its historical reality. However, this rather illustrates the relativity and, therefore, the unimportance of the historical coordinate systems in the context. There is a completely different moral system of coordinates (“Luke 23 (KJV)”). This can be considered as the significance of the procurator Pontius Pilate for Creeds. It helps to “set the direction” and point out the importance of both good and extremely terrible deeds.
The confession of the Creeds during the service is a typical liturgical practice. Oddly, only two other persons are listed in the Creed outside Jesus (de Lubac 61). As mentioned earlier, the Virgin Mary and Pontius and Pilate are referenced, because these two individuals are positioned in opposition to one another in the Nicene and Apostles’ Creeds. The creeds contrast the suffering and death of Jesus Christ at the hands of the fifth Roman procurator, Pontius Pilate, with the conception of Jesus by the Holy Spirit and the birth of Jesus from the Virgin Mary (Ratzinger 122). The one person named is dishonored for rejecting the truth and putting the Son of God to death, while the sole woman mentioned is praised for her obedience.
The attitude to Mary reveals itself through the name Christians gave her. Without compromising Mary’s virginity, the Holy Spirit took on the form of Jesus. He became one of us as the Virgin Mary (de Lubac 41). Similarly, Mary’s virginity remained unaffected by the birth of the Word-made flesh. Christians thus believe that Mary is still a virgin since they refer to her as the Virgin Mary. When someone refers to the Virgin Mary, they imply that she will always be pure.
Everything that has happened since Christ has been a part of the overarching story of creation, existence, and death. At the time of the crucifixion, the prophecy was realized, and Jesus was both at peace and devastated by the impending death and betrayal (de Lubac 41). The tale of Jesus, His Mother, and His executioner Pontius Pilate is reflected and concluded in this way. Jesus freely gave his life for His people on the Cross, all in the order they might experience the beauty of the resurrection. Thus, Jesus, having resurrected, only completed his journey, giving a new beginning and forgiveness to all his people, born, dead, and unborn.
Conclusion
Hence, the teaching of the Creeds on the Son to his work for human persons shows that He came to our land and completely walked the path of human life. He labored for His sustenance; He experienced cold, heat, hunger, and thirst. He was also pursued by temptations and temptations from the devil and human weakness, but He overcame them, and the temptations did not touch Him (Vaticana 422). The Son worked tirelessly for people: he preached, healed the sick, and spread kindness.
Works Cited
“Luke 23 (KJV).”Bible Gateway, Web.
Lubac, Henri de. Christian Faith: An Essay on the Structure of the Apostles’ Creed. 2nd ed., Ignatius Press, 1986.
Ratzinger, Joseph Cardinal. Introduction to Christianity, 2nd Edition (Communio Books). Revised, Ignatius Press, 2004.
Vaticana, Libreria Editrice, and Usccb. Catechism of the Catholic Church. 2nd ed., United States Catholic Conference of Bishops, 2019.