the trial and death of jesus Leave a comment

Blasphemy, sedition, encouraging tax protesters, and declaring himself a king are all mentioned, but none of these charges really stuck. Even in Judas’s case, we do not know what motivated him; things certainly did not turn out the way he had intended or expected. January 1st 2000 Ultimately, of course, Pilate found no legal cause of action here. The events of the Gospels may have happened but the Gospels writer's took those events and put their own literary spin on them. .

If they were not miracles from God, then Jesus had to be some kind of trickster or sorcerer. Mariah Carey Is Telling Her Own Story (and Recommending Books). Why did any of them do it? Scholarly prudence and Christian charity behoove us to withhold casting any aspersions and to follow a more cautious, sensitive approach as we attempt to ferret out the motives of Caiaphas, the chief priests, or Pilate. He was a new Moses, and the chief priests were well aware of what Moses had done to Pharaoh and his army. Rome was responsible for the death of Jesus, not Jerusalem. Moreover, most people find more credibility in the testimonies of eyewitnesses, and it is not clear how Mark and Luke learned the details they report. Later Roman law would specify that the punishment for enchanters or spell binders was crucifixion. Clearly the chief priests and these associates of theirs are the main driving force behind the arrest and execution of Jesus. With all this as background, and knowing that much more work still remains to be done, we can now cautiously offer an answer to the question Who was responsible for the death of Jesus? Reflection 3. by Konecky & Konecky.

At the conclusion of his temple speech on the Feast of Tabernacles, John says, “There was a division among the people because of him” (John 7:43).

Reflection 5. They were not the only ones who were frightened of Jesus. evil spirits” (Mosiah 3:5); but “even after all this they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him” (Mosiah 3:9).

In 2 Nephi 10:3–6 Jacob writes that it was “expedient [which means pragmatically effective, ‘tending to promote some good end or desired purpose, expeditiously, quickly, and profitably’]” that Jesus “should come among the Jews,” for “thus it behooveth [or was fittingly necessary for] our God.” Jacob identified that Old World location as “the more wicked part of the world,” with more wicked being a comparative between two places.

Who else has sold more than 200 million... To see what your friends thought of this book, I did enjoy reading this book [once I found it and continued reading it]. A worthwhile read that includes a close reading of the gospels with a common sense approach to debunking the mythologies surrounding the trial. They made the events fit their own world view, which doesn't square with what is known about Roman and Jewish law. It does get rather long and slow in some parts, but, overall, it was a very informative study into the trial and death of Jesus.

For John, the cleansing occurs at the very beginning of Jesus’ ministry (see John 2:13–17), not after his triumphal entry into Jerusalem. The chief priests alone sought Jesus’ death after the raising of Lazarus. Paul H. Peterson, Gary L. Hatch, Laura D. Card (Provo, Utah: BYU Religious Studies Center, 2002), 284–312; John W. Welch, “Miracles, Maleficium, and Maiestas in the Trial of Jesus,” in Jesus and Archaeology, ed. Secondly, the early theologians of the Church, determined to promote Jesus as the new Jewish saviour, had the task of explaining why it was necessary for Jesus the Jew to become anathema to the Jews by being crucified.

In giving weight to various statements, Latter-day Saints generally favor the report of the highest priesthood authority, which in this case is the Apostle John. An interesting pattern emerges by carefully examining every reference to these chief priests: It is the chief priests and scribes whom Herod asked about the birthplace of the Messiah. Welcome back.

This is not to say that other legal charges did not figure at various stages into the course of these proceedings. In any event, it would appear that Jewish people under Roman governance did have power, or at least took the power, to execute people on some occasions, as we see in attempts to kill Jesus in Nazareth or in the case of the woman taken in adultery, or in the deaths of Stephen or John the Baptist, none of which involved Roman authorities. We can now turn to our second main question: Who killed Jesus? He further  explains, “And there is none other nation on earth that would crucify their God,” and I would hasten to emphasize that this statement views this conduct in collective terms and does not infer that all people in that body necessarily agreed with their national leaders on this action.

Imagine trying to arrest Jesus. Obviously, such theories are in tune with the sources of angst of the people who have propounded them. The final 70 pages or so were a little long, but Jesus' execution was clearly well deserved within Roman law, and had nothing to do with Jewish opposition to his teachings. Latter-day Saints, and all people, should approach this subject with humility and cautiousness. The New Testament writers were interested in the events leading up to Jesus' death, but these events created two problems. He does not discuss or consider the supernatural in his book. Coupling these powers with what they considered to be his incantation against the temple (Mark 14:58) yields a potent formula for fear and trepidation and the need to strike quickly. The centurion and those with him, when they felt the earth quake, “feared exceedingly” about what they had done.

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