Who would have thought that any of the Gospel villains would merit a feast on the liturgical calendar or have churches erected in their memory? Believe it or not, the Ethiopian Orthodox Tewahedo Church considers Pontius Pilate and his wife, Claudia to be saints. A clear case for Claudia begins in the scriptures where she urges Pontius to have nothing to do with the trial of Jesus, but where does the road begin for Pilate’s conversion?
The canonical and apocryphal gospels, the Acts of the Apostles, the writings of Flavius Josephus, the letters of Pontius Pilate, the Report of Pilate to Emperor Tiberius, concerning Jesus Christ, and other documents provide the substance from which the fertile imagination of Ann McIntyre traces Pilate’s spiritual journey.
As in her previous novel Lazarus of Bethany, the author inserts backstory—logical links that fill gaps in the scriptural accounts. The upper room used during the Last Supper becomes the Jerusalem home of Zebedee and his sons. McIntyre more completely develops scriptural characters including Nicodemus and Joseph of Arimathea. The Centurion seeking a cure for his servant as Jesus enters Capernaum becomes the same Centurion at the execution and resurrection of Jesus. She expands the role of Cornelius, visited by Peter in the Acts of the Apostles.
Emperor Tiberius reluctantly posts Pilate as Prefect of Judea, Samaria, and Idumea, placing him on notice that any failure in his management could result in his execution. The enmity of Tiberius comes despite his family connection to Claudia. Pressure on Pilate increases with the constant complaints to Rome by Chief Priest Caiaphas. The condemnation and execution of Jesus place Pilate in a no-win situation. Leniency would allow Caiaphas to say that Pilate “is no friend to Caesar,” but the crucifixion of Jesus also blackens Pilate’s record with Tiberius. As Pilate dispatches a report of the execution, a letter from Tiberius arrives, asking for Jesus to become his personal healer.
McIntyre adds a spiritual dimension to her description of the treatment of Jesus before and during his execution—details that enrich meditation, especially during Holy Week. She nicely exposes Caiaphas’ bribes to cover-up Jesus’ resurrection and seamlessly links the several appearances of Jesus after his resurrection, inserting visits with Claudia and Pilate. Pilate waffles in his belief until disaster strikes.
Pilate’s slaughter of Samaritan’s insurgents gives the Governor of Syria the opportunity to replace him with his own man from North Africa. According to the Acts of Pilate, the Emperor orders Pilate to kill himself. Some accounts say that Christ appears to Pilate saving his life and confirming his conversion.
Although historical fiction, at times The Feast of Pontius Pilate reads like an action-adventure thriller. The story flows logically as narrations switch between Pilate and Jesus. Pilate’s conversion certainly fits within the Year of Mercy theme. If Pontius Pilate could receive forgiveness and mercy, we can hope for the same.