The ordinary Christian3 will exclaim that Jesus was murdered by those infernal Jews. Ever since they had the power of persecuting4 the Jews—that is, ever since the days of Constantino—the Christians5 have acted on the assumption that the countrymen of Jesus did actually cry out before Pilate, "His blood be on our heads!" and that they and their posterity6 deserved any amount of robbery and outrage7 until they unanimously confessed their sin and worshipped him whom they crucified. It made no difference that the contemporaries of Jesus Christ could not transmit their guilt8 to their offspring. The Christians continued, century after century, to act in the spirit of the sailor in the story. Coming ashore9 after a long voyage, Jack10 attended church and heard a pathetic sermon on the Crucifixion. On the following day he looked into the window of a print-shop, and saw a picture of Jesus on the cross. Just then a Jew came and looked into the window; whereupon the sailor, pointing to the picture, asked the Hebrew gentleman whether he recognised it. "That's Jesus," said the Jew, and the sailor immediately knocked him down. Surprised at this treatment, the Hebrew gentleman inquired the reason. "Why," said the sailor, "didn't you infernal Jews crucify him?" The poor son of Abraham admitted the fact, but explained that it happened nearly two thousand years ago. "No matter," said the sailor, "I only heard of it yesterday."
Now it is perfectly11 clear, according to the Gospels, that the Jews did not kill Jesus. Unless they lynched him they had no power to put him to death. Jud?a was then a Roman province, and in every part of the Empire the extreme penalty of the law was only inflicted12 by the Roman governor. Nevertheless it maybe argued that the Jews really killed him, although they did not actually shed his blood, as they clamored for his death and terrorised Pontius Pilate into ordering a judicial13 murder. But suppose we take this view of the case: does it therefore follow that they acted without justification14? Was not Jesus, in their judgment15, guilty of blasphemy16, and was not that a deadly crime under the Mosaic17 law? "He that blasphemeth the name of the Lord," says Leviticus xxiv. 16, "shall surely be put to death." Were not the Jews, then, carrying out the plain commandment of Jehovah?
Nor was this their only justification. In another part of the Mosaic law (Deut. xiii. 6-10), the Jews were ordered to kill anyone, whether mother, son, daughter, husband, or wife, who should entice18 them to worship other gods. Now it is expressly maintained by the overwhelming majority of divines that Jesus asserted his own godhead, he is reported as saying, "I and my father are one," and, as St, Paul says, "He thought it no robbery to be equal to God." Were not the Jews, then, bound to kill him if they could?
Let it not be supposed that we would have killed him. We are not excusing the Jews as men, but as observers of the Mosaic law and worshippers of Jehovah. Their God is responsible for the death of Jesus, and if Jesus was a portion of that very deity19, he was responsible for his own death. His worshippers had learnt the lesson so well that they killed their own God when he came in disguise.
It is contended by some Christians that Pontius Pilate killed Jesus. According to these arguers, Pilate knew that Jesus was innocent, and the execution was therefore a murder. But is it not perfectly obvious from the Gospel story that Pilate tried to save Jesus? Did not the obstinate20 prisoner plead guilty to what was really a charge of sedition21? Did he attempt any defence? Did he call any witnesses? Was he not contumacious22? And had Pilate any alternative to sentencing him to the legal punishment of his crime?
Other friends of Jesus lay the blame of his death on Judas Iscariot, But the whole story of his "betrayal" of Jesus is a downright absurdity23. How could he sell his master when the commodity was common? What sense is there in his being paid to indicate the best-known man in Jerusalem? Even if the story were true, it appears that Jesus knew what Judas was doing, and as he could easily have returned to Galilee, he was accessory to his own fate. It may also be pointed24 out that Judas only killed Jesus if the tragedy would not have occurred without him; in which case he was the proximate cause of the Crucifixion, and consequently a benefactor25 to all who are saved by the blood of Christ. Instead of execration26, therefore, he deserves praise, and even the statue which Disraeli suggested as his proper reward.
Who killed Christ? Why himself. His brain gave way. He was demented. His conduct at Jerusalem was that of a maniac27. His very language showed a loss of balance. Whipping the dove-sellers and moneychangers, not out of the Temple, but out of its unsanctified precincts, was lunatic violence. Those merchants were fulfilling a necessary, reputable function; selling doves to women who required them as burnt offerings, and exchanging the current Roman money for the sacred Jewish coins which alone were accepted by the Temple priests. It is easy to call them thieves, but they were not tried, and their evidence is unheard. If they cheated, they must have been remarkably28 clever, for all their customers were Jews. Besides, there were proper tribunals for the correction of such offences, and no one who was not beside himself would think of going into a market and indiscriminately whipping the traders and dashing down their stalls. Certainly any man who did it now would be arrested, if he were not lynched on the spot, and would either be imprisoned29 or detained at Her Majesty's pleasure.
Quite in keeping with these displays of temper was the conduct of Jesus before Pilate. A modicum30 of common sense would have saved him. He was not required to tell a lie or renounce31 a conviction. All that was necessary to his release was to plead not guilty and defend himself against the charge of sedition. His death, therefore, was rather a suicide than a martyrdom. Unfortunately the jurisprudence of that age was less scientific than the one which now prevails; the finer differences between sanity32 and insanity33 were not discriminated34; otherwise Jesus would have been remanded for inquiries35 into his mental condition.
As a man Jesus died because he had not the sense to live. As a God he must have died voluntarily. In either case it is an idle, gratuitous36, enervating37 indulgence in "the luxury of woe38" to be always afflicting39 ourselves with the story of his doom40. Great and good men have suffered and died since, and other lessons are needed than any that may be learnt at the foot of the Cross.
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1 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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2 defiance | |
n.挑战,挑衅,蔑视,违抗 | |
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3 Christian | |
adj.基督教徒的;n.基督教徒 | |
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4 persecuting | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的现在分词 ); 烦扰,困扰或骚扰某人 | |
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5 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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6 posterity | |
n.后裔,子孙,后代 | |
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7 outrage | |
n.暴行,侮辱,愤怒;vt.凌辱,激怒 | |
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8 guilt | |
n.犯罪;内疚;过失,罪责 | |
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9 ashore | |
adv.在(向)岸上,上岸 | |
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10 jack | |
n.插座,千斤顶,男人;v.抬起,提醒,扛举;n.(Jake)杰克 | |
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11 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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12 inflicted | |
把…强加给,使承受,遭受( inflict的过去式和过去分词 ) | |
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13 judicial | |
adj.司法的,法庭的,审判的,明断的,公正的 | |
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14 justification | |
n.正当的理由;辩解的理由 | |
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15 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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16 blasphemy | |
n.亵渎,渎神 | |
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17 mosaic | |
n./adj.镶嵌细工的,镶嵌工艺品的,嵌花式的 | |
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18 entice | |
v.诱骗,引诱,怂恿 | |
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19 deity | |
n.神,神性;被奉若神明的人(或物) | |
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20 obstinate | |
adj.顽固的,倔强的,不易屈服的,较难治愈的 | |
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21 sedition | |
n.煽动叛乱 | |
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22 contumacious | |
adj.拒不服从的,违抗的 | |
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23 absurdity | |
n.荒谬,愚蠢;谬论 | |
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24 pointed | |
adj.尖的,直截了当的 | |
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25 benefactor | |
n. 恩人,行善的人,捐助人 | |
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26 execration | |
n.诅咒,念咒,憎恶 | |
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27 maniac | |
n.精神癫狂的人;疯子 | |
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28 remarkably | |
ad.不同寻常地,相当地 | |
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29 imprisoned | |
下狱,监禁( imprison的过去式和过去分词 ) | |
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30 modicum | |
n.少量,一小份 | |
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31 renounce | |
v.放弃;拒绝承认,宣布与…断绝关系 | |
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32 sanity | |
n.心智健全,神智正常,判断正确 | |
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33 insanity | |
n.疯狂,精神错乱;极端的愚蠢,荒唐 | |
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34 discriminated | |
分别,辨别,区分( discriminate的过去式和过去分词 ); 歧视,有差别地对待 | |
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35 inquiries | |
n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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36 gratuitous | |
adj.无偿的,免费的;无缘无故的,不必要的 | |
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37 enervating | |
v.使衰弱,使失去活力( enervate的现在分词 ) | |
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38 woe | |
n.悲哀,苦痛,不幸,困难;int.用来表达悲伤或惊慌 | |
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39 afflicting | |
痛苦的 | |
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40 doom | |
n.厄运,劫数;v.注定,命定 | |
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