Jesus' life and death
During the Roman era, crucifixion was a capital punishment assigned to slaves, thieves, rebels, and pirates, as it was considered the most painful and shameful form of death. Jesus of Nazareth was crucified for being considered a rebel who challenged Roman law, by preaching about the coming of a kingdom that did not recognize the authority of Rome or the emperor.
The Gospels (Luke 23:2) recount that Jesus was condemned by Pontius Pilate, the prefect of the Roman province of Judea, instead of the Jews.
“And they began to accuse him, saying, ‘We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Messiah, a king.’”
The reason for his condemnation was not for mystical reasons, as they had not yet developed, but for his alleged violation of Roman law. This verse is part of the narrative of Jesus’ trial before the Roman governor Pontius Pilate, where the Jewish religious authorities bring accusations against Jesus in an attempt to have him condemned to death. The accusations include subversion of the nation, opposition to paying taxes to Rome, and claiming to be the Messiah or king, which could be interpreted as a political threat to Roman rule.
Understanding Jesus’ Condemnation: The Role of Pontius Pilate and the Complex Motivations behind the Crucifixion
Certainly, the Gospel accounts of Jesus’ condemnation and crucifixion mention that it was the Roman prefect of the province of Judea, Pontius Pilate, who handed down the death sentence against him. Pilate is portrayed in the Gospels as a Roman official who, despite finding no fault in Jesus, gave in to the pressure from Jewish religious authorities and the crowd that called for his crucifixion.
Regarding the reason for the condemnation, the Gospels offer different intertwined motives: Jesus is presented as a Messiah and prophet who announces the arrival of the kingdom of God, which could be interpreted as a political threat to Roman power. Additionally, the Jewish religious authorities accuse Jesus of blasphemy and of proclaiming himself as the Son of God, which could be interpreted as a religious offense according to Jewish law.
As for the claim that Jesus was condemned for not complying with Roman law, it is true that the Gospels mention that Pilate asks Jesus if he is the king of the Jews and if he has incited rebellion against Rome (Jn. 18:33–38).
“Then Pilate entered the headquarters again, summoned Jesus, and asked him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you ask this on your own, or did others tell you about me?’ Pilate replied, ‘I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?’ Jesus answered, ‘My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.’ Pilate asked him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.’ Pilate asked him, ‘What is truth?’”
It is possible that Pilate saw Jesus as a problematic figure who could cause disturbances in the region, but the formal accusation presented against him is that of blasphemy.
In summary, Jesus’ condemnation was carried out by the Roman prefect Pontius Pilate, but the reasons given in the Gospels are diverse and intertwined: political threat, accusation of blasphemy, pressure from Jewish religious authorities and the crowd that called for his crucifixion. It cannot be affirmed that the main reason for the condemnation was non-compliance with Roman law.
The Duality of Jesus Christ: The Intersection of the Divine and Earthly Figures
In Jesus Christ, two different figures converge: a divine and a earthly one. On the one hand, there is the mystical construction of Christos, the Anointed One or the Messiah, and on the other hand, a craftsman who studied Jewish law and preached the arrival of the end of the world and the kingdom of Yahweh on earth.
Before his death, Jesus formed a group of followers that did not exceed one hundred members. This initial group split on several occasions, and from it emerged the first "Christians," who were Jews who followed the Messiah.
The canonical Gospels that narrate the story of Jesus were written between 30 and 80 years after his death, and are influenced by the development of faith. They intertwine accounts of Jesus' life with later additions of faith, which were mainly influenced by Paul of Tarsus.
The Shared Concepts between Christianity and Other Salvation Religions
For those who believe that Christianity originated from previous myths, its evolution as a religion, from the end of the first century and especially from the third and fourth centuries, shares concepts with many other salvation religions of the time. It is reasonable that a salvation religion like Christianity has as its basis the annual cycle of nature of birth, death, and resurrection.
- The Egyptian god Osiris was believed to have died and been resurrected, which was celebrated in an annual festival. This myth predates Christianity by centuries.
- The Persian religion of Mithraism also involved the belief in a god who was born of a virgin, died, and was resurrected. This religion was popular in the Roman Empire around the same time that Christianity was emerging.
- The Greek god Dionysus was associated with wine and fertility, and his myth involved death and resurrection. This religion also predates Christianity by centuries.
- The cult of Attis, a Phrygian god, involved the belief in his death and resurrection. This cult was popular in the Roman Empire around the same time as Christianity.
These are just a few examples, but there are many other salvation religions and myths that share similar themes with Christianity. The idea of a savior who dies and is resurrected was not unique to Christianity, but rather a common motif in many ancient religions.
