Friday, April 19, 2019
Marcus Borg and John Dominic Crossan continue reflecting on the meaning of Jesus’ death:
Jesus was not simply an unfortunate victim of a domination system’s brutality. He was also a protagonist filled with passion. His passion, his message, was about the kingdom of God. He spoke to peasants as a voice of peasant religious protest against the central economic and political institutions of his day. He attracted a following and took his movement to Jerusalem at the season of Passover. There he challenged the authorities with public acts and public debates. All of this was his passion, what he was passionate about: God and the kingdom of God, God and God’s passion for justice.
Jesus’s passion got him killed. . . . Jesus’s passion for the kingdom of God led to what is often called his passion, namely his suffering and death. But to restrict Jesus’s passion to his suffering and death is to ignore the passion that brought him to Jerusalem. To think of Jesus’s passion as simply what happened on Good Friday is to separate his death from the passion that animated his life. . . .
According to Mark, Jesus did not die for the sins of the world. The language of substitutionary sacrifice for sin is absent from his story. But in an important sense, he was killed because of the sin of the world. It was the injustice of domination systems that killed him, injustice so routine that it is part of the normalcy of civilization. Though sin means more than this, it includes this. And thus Jesus was crucified because of the sin of the world. . . .
Was Jesus guilty or innocent? Because language familiar to Christians speaks of Jesus as sinless, perfect, righteous, spotless, and without blemish, the question will seem surprising to some. But it is worth reflecting about.
As Mark tells the story, Jesus was not only executed by the method used to execute violent insurrectionists; he was physically executed between two insurrectionists. Was Jesus guilty of advocating violent revolution against the empire and its local collaborators? No.
As Mark tells the story, was Jesus guilty of claiming to be the Messiah, the Son of the Blessed? Perhaps. Why perhaps and not a simple yes? Mark does not report that Jesus taught this, and his account of Jesus’s response to the high priest’s question about this is at least a bit ambiguous. [Pilate asked Jesus, “Are you the King of the Jews?” Jesus replies, “You say so” (Mark 15:2).]
As Mark tells the story, was Jesus guilty of nonviolent resistance to imperial Roman oppression and local Jewish collaboration? Oh, yes. Mark’s story of Jesus’s final week is a sequence of public demonstrations against and confrontations with the domination system. And, as all know, it killed him.
Marcus Borg and John Dominic Crossan, The Last Week: What the Gospels Really Teach About Jesus’s Final Days in Jerusalem (Society for Promoting Christian Knowledge: 2008), 161-163.