Saturday 5 March 2011

Pope excerpt from Chapter 7, Section 3, titled "Jesus Before Pilate.

Zenit Saturday 5th 2011
Israeli Embassy Welcomes Pope's "Positive View"   

New Book "Exonerates" Jews From Death of Jesus
ROME, MARCH 4, 2011 (Zenit.org).- The Israeli embassy to the Holy See "welcomes wholeheartedly" Benedict XVI's new book, in which the Pope reiterates that the Jews are not guilty of Jesus' death.
A statement released Thursday in English and Italian from the Israeli embassy responded to excerpts of "Jesus of Nazareth" that were released to the press this week. The book will be available March 10.

"We welcome wholeheartedly the emphasis reiterated by the Pope in his new book, in which he exonerates the Jews from responsibility for the death of Jesus," the statement says.

The embassy itself noted that this is not new teaching. In 1965, the Second Vatican Council declaration "Nostra Aetate" already explicitly stated that "what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today."

The embassy observed that the book is consistent with "the Church's official policy" and added that "Jesus of Nazareth" is a "confirmation of the Pope's known positive stance towards the Jewish People and the State of Israel."

Jesus' accusers

"Jesus of Nazareth" takes up the question of the Jews' role in Jesus' death in Chapter 7, Section 3. The Pope asks: "Now we must ask: Who exactly were Jesus’ accusers? Who insisted that he be condemned to death?"

He goes on to look at the various answers offered by the Gospels.

The Pontiff explains: "According to John it was simply 'the Jews'. But John’s use of this expression does not in any way indicate -- as the modern reader might suppose -- the people of Israel in general, even less is it 'racist' in character. After all, John himself was ethnically a Jew, as were Jesus and all his followers. The entire early Christian community was made up of Jews. In John’s Gospel this word has a precise and clearly defined meaning: he is referring to the Temple aristocracy. So the circle of accusers who instigate Jesus’ death is precisely indicated in the Fourth Gospel and clearly limited: it is the Temple aristocracy -- and not without certain exceptions, as the reference to Nicodemus (7:50–52) shows."

Benedict XVI also clarifies the phrase from Matthew, when "the 'whole people' say: 'His blood be on us and on our children' (27:25)."

He says, "[T]he Christian will remember that Jesus’ blood speaks a different language from the blood of Abel (Heb 12:24): it does not cry out for vengeance and punishment; it brings reconciliation. It is not poured out against anyone; it is poured out for many, for all. 'All have sinned and fall short of the glory of God . . . God put [ Jesus] forward as an expiation by his blood' (Rom 3:23, 25). Just as Caiaphas’ words about the need for Jesus’ death have to be read in an entirely new light from the perspective of faith, the same applies to Matthew’s reference to blood: read in the light of faith, it means that we all stand in need of the purifying power of love which is his blood. These words are not a curse, but rather redemption, salvation."

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Pope at Rome Synagogue  

On ZENIT’s Web page:

Excerpt from "Jesus of Nazareth": www.zenit.org/article-31923?l=english
Excerpt of "Jesus of Nazareth": Christ's Accusers
"Who Insisted That He Be Condemned to Death?"
ROME, MARCH 4, 2010 (Zenit.org).- Here is an excerpt from Benedict XVI's book "Jesus of Nazareth: Holy Week From the Entrance into Jerusalem to the Resurrection," which is scheduled to be released worldwide March 10. The excerpt comes from Chapter 7, Section 3, titled "Jesus Before Pilate." Ignatius Press is the publisher of the volume in English. * * *

  • Now we must ask: Who exactly were Jesus' accusers? Who insisted that he be condemned to death? We must take note of the different answers that the Gospels give to this question. According to John it was simply "the Jews". But John's use of this expression does not in any way indicate—as the modern reader might suppose—the people of Israel in general, even less is it "racist" in character. After all, John himself was ethnically a Jew, as were Jesus and all his followers. The entire early Christian community was made up of Jews. In John's Gospel this word has a precise and clearly defined meaning: he is referring to the Temple aristocracy. So the circle of accusers who instigate Jesus' death is precisely indicated in the Fourth Gospel and clearly limited: it is the Temple aristocracy—and not without certain exceptions, as the reference to Nicodemus (7:50–52) shows.

  • In Mark's Gospel, the circle of accusers is broadened in the context of the Passover amnesty (Barabbas or Jesus): the "ochlos" enters the scene and opts for the release of Barabbas. "Ochlos" in the first instance simply means a crowd of people, the "masses". The word frequently has a pejorative connotation, meaning "mob". In any event, it does not refer to the Jewish people as such. In the case of the Passover amnesty (which admittedly is not attested in other sources, but even so need not be doubted), the people, as so often with such amnesties, have a right to put forward a proposal, expressed by way of "acclamation".

  • Popular acclamation in this case has juridical character (cf. Pesch, Markusevangelium II, p. 466). Effectively this "crowd" is made up of the followers of Barabbas who have been mobilized to secure the amnesty for him: as a rebel against Roman power he could naturally count on a good number of supporters. So the Barabbas party, the "crowd", was conspicuous, while the followers of Jesus remained hidden out of fear; this meant that the vox populi, on which Roman law was built, was represented one-sidedly. In Mark's account, then, in addition to "the Jews", that is to say the dominant priestly circle, the ochlos comes into play, the circle of Barabbas' supporters, but not the Jewish people as such.

  • An extension of Mark's ochlos, with fateful consequences, is found in Matthew's account (27:25), which speaks of "all the people" and attributes to them the demand for Jesus' crucifixion. Matthew is certainly not recounting historical fact here: How could the whole people have been present at this moment to clamor for Jesus' death? It seems obvious that the historical reality is correctly described in John's account and in Mark's. The real group of accusers are the current Temple authorities, joined in the context of the Passover amnesty by the "crowd" of Barabbas' supporters.

  • Here we may agree with Joachim Gnilka, who argues that Matthew, going beyond historical considerations, is attempting a theological etiology with which to account  for the terrible fate of the people of Israel in the Jewish War, when land, city, and Temple were taken from them (cf. Matthausevangelium II, p. 459). Matthew is thinking here of Jesus' prophecy concerning the end of the Temple: "O Jerusalem, Jerusalem, killing the prophets and stoning
  • those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! Behold, your house is forsaken . . ." (Mt 23:37–38: cf. Gnilka, Matthausevangelium, the whole of the section entitled Gerichtsworte", II, pp. 295–308).

  • These words—as argued earlier, in the chapter on Jesus' eschatological discourse—remind us of the inner similarity between the Prophet Jeremiah's message and that of Jesus. Jeremiah—against the blindness of the then dominant circles—prophesied the destruction of the Temple and Israel's exile. But he also spoke of a "new covenant": punishment is not the last word; it leads to healing. In the same way Jesus prophesies the "deserted house" and proceeds to offer the New Covenant "in his blood": ultimately it is a question of healing, not of
  • destruction and rejection.

  • When in Matthew's account the "whole people" say: "His blood be on us and on our children" (27:25), the Christian will remember that Jesus' blood speaks a different language from the blood of Abel (Heb 12:24): it does not cry out for vengeance and punishment; it brings reconciliation. It is not poured out against anyone; it is poured out for many, for all. "All have sinned and fall short of the glory of God . . . God put [ Jesus] forward as an expiation by his blood" (Rom 3:23, 25). Just as Caiaphas' words about the need for Jesus' death have to be read in an entirely new light from the perspective of faith, the same applies to Matthew's reference to blood: read in the light of faith, it means that we all stand in need of the purifying power of love which is his blood. These words are not a curse, but rather redemption, salvation. Only when understood in terms of the theology of the Last Supper and the Cross,  drawn from the whole of the New Testament, does this verse from Matthew's Gospel take on its correct meaning.

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