Mark 14:53-65; 15:1
[This reflection is excerpted from a sermon. The full sermon text is posted here.]
In his massive two-volume work, The Death of the Messiah, Raymond Brown gives an overview of the scholarship on the Passion Narratives in the Gospels. It quickly becomes clear that there is a wide range of opinion regarding the historical details of this trial before the Sanhedrin–for example, scholars don’t even agree on exactly who was part of the Sanhedrin or what rules governed the body.
But beyond all the questions of historical accuracy, there is a deeper question of why. Why would the religious authorities have been so concerned about this 30-year-old rabbi from Nazareth?
As Brown notes, we cannot simply dismiss the religious leaders as evil hypocrites. There might have been a few among them who were simply power-hungry and cruel, but most of them were genuinely concerned for the greater welfare of the Jewish people; they deeply loved the Law and did not want to see it diluted by some fly-by-night miracle worker.
Jesus was a threat to the faith they loved. He hung out with sinners–and even forgave them. He healed and blessed people for no good reason–even women and children and non-Jews. He broke the Sabbath regulations. He implicitly and explicitly criticized the religious authorities. He threatened the Temple–the very heart of Jewish worship.
Jesus gave the Jewish leaders plenty of reason to be upset–even afraid. Brown, who, in addition to being a well-regarded biblical scholar was also a Catholic priest, points out that self-consciously religious people rarely appreciate it when someone comes along and tells them they need to change their minds. He writes, “[Jesus] would be offensive on any religious scene if he told people that God wants something different from what they know and have long striven to do.”
The early Anabaptists certainly found out how offensive it could be to suggest that religious leaders had it wrong. Infant baptism was a foundational practice for Catholics and protestants in the 15th and 16th centuries. Those religious leaders most certainly did not appreciate a bunch of people telling them that the Bible actually did not condone infant baptism and that their sacrament would have to be done again for adults. This suggestion of religious error was enough to get many Anabaptists banished, and even killed.
And I will admit that I have also been thinking about Brown’s assessment in relation to modern day Anabaptism. His comments seem pertinent to the current conversations–and threats–in our denomination [Mennonite Church USA] related to Mountain States Mennonite Conference licensing Theda Good–a woman married to another woman–for ministry: “[Jesus] would be offensive on any religious scene if he told people that God wants something different from what they know and have long striven to do.”
In essence, that is what Mountain States is doing, what the Western District Conference did when they upheld my credentials, what our congregation does by being open and affirming of sexual minorities–we communicate to the broader church that, in our understanding of scripture and the way of Jesus and the movement of the Holy Spirit, “God wants something different from what they know and have long striven to do.” We should not be surprised that people are offended. We should not be surprised that authorities call us up for hearings and trials.
Now, I do not want to foster a persecution complex; and I do not want to equate my arduous journey to Newton, Kansas, for the Leadership Commission review with Jesus’ trials and beatings and crucifixion. They are very different things.
We also must consider that it is dangerous for us–or anyone who is not Jesus–to assume that the beliefs we hold represent the heart of God merely because we hold them. When speaking and acting in opposition to others within our faith family, we may be in the role of Jesus, but it is also possible that we slip into the role of the Sanhedrin from time to time. As people of faith we are called to accountability in community, to prayerful study of scripture, to an openness to the Holy Spirit.
Still, as we walk toward the cross through these days of Lent, it is good for us to consider the whole story of Jesus’ death; to acknowledge that it is not just the secular world that opposes the way of Jesus. Resistance to Jesus can be strong within the religious community as well.
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