This article provides some good insight on the theories surrounding Jesus' death, and yet more reasons why it's stupid to take the bible literally!
(I posted the second half of the article, the first half deals mainly with reactions to the film so far)
http://archive.salon.com/ent/feature...on/index1.html
It should be noted that to Jews of the first century, Jesus of Nazareth was simply another false messiah, one of hundreds -- a Galilean village preacher with a ragtag following of Jewish fishermen who, in various statements, claimed to be the Jewish messiah, God's son and the Jewish king all wrapped into one. The traditional Jewish messiah, however, would not be a deity, but a bellicose homo sapiens, with a hankering to lead an uprising against the Romans, perhaps someone with the stature and nobility of Alexander the Great or Julius Caesar. To claim you were the messiah but that you were unconcerned with this world was absurd. Likewise, to preach that you were God's son was the supreme blasphemy, as well as the ultimate absurdity. God had no son, and whoever uttered such absurdities sealed his own doom.
So who was to blame for the execution of Jesus of Nazareth? The Jews? The Romans? Jesus himself? Christians who believe Jesus died for their individual sins are logically themselves responsible for his death, and have no cause to scapegoat "The Jews." But if we believe the Nazarene was simply a Jewish reformer executed by his own tribesmen for the crime of blasphemy, then he suffered the same fate as thousands of reformers from the Jewish Matthias to the Christian Savonarola. Or, we may believe that Jesus was crucified because of some perceived threat to Roman authority. Rome was, after all, interested in but one thing: order. If the Romans executed Jesus it was because he was seen as a considerable threat to the stability of the empire. The gospels hint only vaguely at this, in a scene showing Jesus causing some seemingly minor disturbance at the Jerusalem temple. No doubt there was more to the story. Writing in the New Republic this week, Paula Fredrikson, Aurelio professor of Scripture at Boston University and a member of a panel of scholars who studied Gibson's script, writes:
"The fact that Jesus was publicly executed by the method of crucifixion can only mean that Rome wanted him dead: Rome alone had the sovereign authority to crucify. Moreover, the point of a public execution ... was to communicate a message. Crucifixion itself implies that Pilate was concerned about sedition ... Jesus' death on the cross points to a primarily Roman agenda."
Sedition, then, seems the likely cause of Jesus' execution, and not some minor theological squabble among Jews.
Of the five discrepant biblical accounts of Jesus' trial, composed decades after his execution by men absent from his trial, none are very helpful, nor are the disciples very trustworthy sources. We know that early Christians put great emphasis on staying on the Romans' good side lest they lose potential converts or, worse, be massacred or driven out of Rome and Jerusalem like their Jewish brethren. It is not surprising then that early Christians would blame "The Jews" (who were even then the universal scapegoats) for Jesus' death, and that Matthew would make sure that 2,000 years hence "The Jews" would still be on the hook, by attributing to the Jewish multitude the fantastic quote: "His blood be on us and on our children." A peculiar thing for a Jewish mob to shout, it must be said. The Gospel writers are exceedingly clumsy in dealing with the trial of Jesus. Again and again the Roman prefect Pilate comes off not as the iron-fisted autocrat we know from history but as a lame, ineffectual pamby who is prevented from setting Jesus free by the bloodthirsty Jewish mob. The scene stretches credulity. Likewise, many scholars dispute the accuracy of the Jews' claim that Roman law forbids them to execute Jesus. In fact, the Jews of Jerusalem executed each other all the time. They stoned Jesus' brother James, and only a year or two after Jesus' death they stoned Stephen, the traditional first Christian martyr. A well-known sign (in Greek) in the Jerusalem temple promised death to any non-Jew who invaded the inner sanctum.
The most damning piece of evidence for Jewish culpability, however, comes down from the Roman-Jewish historian, Flavius Josephus, who wrote in the early 90s C.E.: "About the same time there lived Jesus, a wise man for he was a performer of marvelous feats and a teacher of such men who received the truth with pleasure. He attracted many Jews and many Greeks. He was called the Christ. Pilate sentenced him to die on the cross, having been urged to do so by the noblest of our citizens."
"The noblest of our citizens" urging Jesus' execution would seem to vindicate the gospel writers. And yet historians readily admit that early Christian writers monkeyed with Josephus' text, adding references to Jesus' resurrection, and, likely, the sentence about the "noblest of our citizens."
The fact is that the truths surrounding Jesus' execution will never be known. And what has been handed down to posterity is legend, vision, conjecture, superstition and doubtlessly historically inaccurate. But does the Gibson film discuss the differing accounts, the historical inaccuracies, and the political nuances involved in the trial and execution of Jesus of Nazareth? Don't count on it. The audience would soon be snoozing in their seats. Instead "The Passion" will most likely offer up the familiar puerile, stereotypical view of the evil Jew calling for Jesus' blood and the clueless Pilate begging him to reconsider. It is a view guaranteed to stir anew the passions of the rabid Christian, and one that will send the Jews scurrying back to the dark corners of history.
to all of the anti-semites.
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