Posts Tagged ‘Sanhedrin’

Geoffrey Alderman Accuses Tom Watson of Anti-Semitism for Talking about Christ’s Arrest

July 29, 2019

Geoffrey Alderman, a professor of Jewish history and columnist for the Times and the Jewish Telegraph, has made an official complaint to Jennie Formby accusing the deputy leader of the Labour Party of anti-Semitism. Why? In his Easter message, Watson referred to Christ’s arrest by a squad of Roman soldiers under the direction of the servant of the High Priest. Alderman states that

‘the allegation that Jews were Christ-killers, implicated in if not actually responsible for the death of Jesus, is widely regarded as an anti-Semitic trope’.

He then correctly states that it was condemned by the Pope at Vatican II in the 1970s.

While it’s amusingly ironic to find Watson, who has given so much aid and support to those fabricating false claims of anti-Semitism against decent, anti-racist people, both Jewish and non-Jewish, of anti-Semitism himself, the accusation is wrong and should be denied and rebutted.

Firstly, Alderman is absolutely correct that the accusation that Jews are Christ-killers has been responsible for much prejudice and often horrific persecution of Jews down the centuries. However, this does not mean that the description of Christ’s arrest and trial by the Sanhedrin and Pontius Pilate, the Roman governor of Judaea at the time, are fictional and anti-Semitic themselves. Alderman’s accusation is therefore wrong and should be strenuously denied and refuted.

As Mike has said in his piece about the accusation, all the Gospels state that Christ was arrested by the Romans under the direction of the High Priest, tried before the Sanhedrin, before being passed in turn to Pontius Pilate for judgment. I realise that many people do regard the Bible as completely fictitious, and that there have been books written against the inclusion of the Jewish authorities in Christ’s arrest and execution in order to counter what many believe to be a source of anti-Semitism. These attempts are based on descriptions of the power of the Sanhedrin in the Talmud, which claim that the Temple authorities could not hold such trials and had no power to issue the death penalty for blasphemy unless the name of God was explicitly pronounced. However, while some of the Oral Law is ancient, dating back to the time Ezra according to scholars of Judaism, the Talmud itself was compiled over a period of centuries from the Second Century AD onwards. Jewish scholars have said that there is difficulty in assessing the truth of the passages about the Sanhedrin, as it is not clear which are historically accurate, and which an idealised picture of how the Jewish sages at the time of Talmud’s composition felt it should have operated.

Christ’s execution is mentioned by the Syrian Stoic philosopher, Mara bar Serapion, in a letter that may date from 73 AD. The letter discusses the disasters that befell the Athenians after they executed Socrates, and the Samian after they killed Pythagoras. He asks rhetorically

or what did it avail the Jews to kill their wise king, since their kingdom was taken away from them from this time on?

The ‘wise king’ is believed to be a reference to Christ. See Kevin O’Donnell, Introduction to the New Testament (Hodder and Stoughton 1999) 78.

There is also a garbled reference to Christ’s crucifixion on a charge of sorcery and leading Israel astray in the Talmud, see O’Donnell, above, 78.

Similar events are also recorded by Roman historians. There’s a passage in the Jewish historian, Josephus, I believe, which records how the Sanhedrin brought before the Roman governor a man, who had been prophesying the destruction of the Temple. They demanded the man be executed. Instead, the governor simply had the man flogged and then sent away.

This was an extremely dangerous and politically volatile time. The Temple hierarchy was bitterly resented by many Jews both for the corruption of some of its priests and officials, and their collaboration with Israel’s Greek and then Roman overlords. The books of Maccabees in the Apocrypha records the heroic resistance to Greek rule by Judas Maccabaeus. He and the Jewish people were provoked into rebellion by the attempts of Antiochus Epiphanes, the Greek general, who ruled the province under Alexander the Great, to stamp out their faith. Mothers were forbidden to circumcise their sons, the teaching of the Law was forbidden and copies burnt and the Temple was turned into a temple to Zeus. Although the Temple was restored and the Jews allowed to practise their faith freely once again, the situation remained tense. There were tensions between the Pharisees, the Jewish sect that stressed absolute obedience to the Law, and which believed in spirits and the resurrection of the dead, and the Sadducees, who did not, and who seem to have been largely aristocratic. Josephus records another Jewish uprising just before the time of Christ, which was crushed with the execution of 19,000 Pharisees.

The Talmud also contains passages, which are believed to date from this time, which rail against the corruption of the Temple clergy and High Priest. One is a heartfelt account by the author of how he was beaten by Boethus, a member of the Temple hierarchy, while other priests and leading officials used their office to extort money from ordinary Jews.

Moreover, it needs to be remembered that Christ and His disciples were almost all Jews. St. Matthew’s is the most Jewish of all the Gospels, and its writer frequently assimilates Christ’s teaching with those of the great Jewish sages. He was therefore part of a Jewish Christian community, which continued to observe the Mosaic Law.

It therefore seems very clear to me that the accounts of Christ’s arrest and trial are historically accurate and reflect the very bloody tensions within 1st century Judaism. And while they have been used to foment anti-Semitism, they are not themselves anti-Semitic. It’s clear reading them that the Sanhedrin and Pontius Pilate were responsible for Christ’s death, not the Jewish people as a whole.

I went to the same Anglican church school as Mike, and as he says, we were very definitely not taught to hate anyone because they were of a different religion. Indeed, the clergy and Christian laypeople, who taught at the school had a horror of religious violence and bigotry. Mike and his year were taken on visits to a synagogue and mosque. This didn’t happen to my year, but we were taught about Judaism in RE lessons. I also remember going down the stairs just as one of the RE teachers was going up them with a bearded gentleman carrying a menorah and other Jewish sacred objects, presumably to show them to one of the other classes. And some of the older pupils I know were taught about the Holocaust and its horrors.

I also believe that the myth that the Jews were responsible for the death of Christ has largely been laid to rest. Many of the Christians I know have very positive attitudes towards Jews and Judaism because of their religion. Where anti-Semitism does exist, I believe it largely comes from other reasons, like all the stupid, murderous conspiracy theories that try to tell you the Jews hate Whites and are importing Blacks to destroy the White race and enslave gentiles. And so, like Mike, I’m left wondering why Professor Alderman has chosen to accuse Tom Watson of anti-Semitism because of this. And so I agree completely with Mike’s conclusion:

Tom Watson is a wrong ‘un, no doubt. But to demonise him by trying to stir up animosity between Jews and Christians is completely unacceptable and I hope everyone of both religions condemns his words.

See: https://voxpoliticalonline.com/2019/07/29/this-anti-semitism-complaint-against-tom-watson-should-not-stand-up/

 

Priti Patel and the Barbarity of the Reintroduction of the Death Penalty

July 27, 2019

Yesterday, Mike put up a piece reporting that Boris Johnson, the raging, incompetent blond beast now in charge of the government, has appointed Priti Patel as his home secretary. And she supports the reintroduction of the death penalty.

I’m not surprised. Johnson is a man of the Tory hard right, and there’s a section of the British public that has been demanding the return of the death penalty for years. I think support for capital punishment is probably spread between both parties, but I’m reasonably sure it’s much stronger in the Conservatives. This is the party that, after all, tries to project itself as the party of law and order and keeps demanding tougher sentencing for criminals. And that includes the death penalty for murder. It’s clear that Bozza is now very much appealing to that constituency with his appointment of Patel, although he himself won’t say whether he favours it himself.

I very well understand why some people want it back. There are unrepentant criminals responsible for the most sickening crimes, who do make you feel that they should pay the ultimate penalty. Like the Nazis at Nuremberg, who planned and presided over the horrific murder and torture of millions of individuals and the proposed extermination of entire races. Before Eichmann was executed he said something about regret and remorse being for the weak and inferior. Himmler in a notorious speech to the SS at the death camps actually boasted about the horrors they were committing, claiming that it was deeply moral and that though it was hard unpleasant, they would come through it with the moral character intact, still pure. With such twisted morality, such deep evil, you feel that death really is too good for them. And the same with serial killers and child murderers, like the Moors Murderers.

But as Mike showed in his piece, there are very, very strong arguments against capital punishment. Not least is the fact that innocent people have been convicted of murder in gross miscarriages of justice. This was Ian Hislop’s argument in a clip from Question Time he put up in his article, in which the editor of Private Eye mopped the floor with Patel. Hislop said that over the years his magazine had uncovered many such cases, and that if we had had the death penalty, then the people wrongfully convicted would be dead. He also pointed out that if we had it, we would also have turned some very unpleasant people into martyrs. By that, he means the various terrorists that have shot and bombed their way across Britain since the return of Irish nationalist terrorism in the 1970s. And some of those convicted of Irish Republican terrorist offences were victims of the miscarriage of justice. Like the Birmingham Six, who were wrongfully jailed for the Birmingham pub bombings. If these men had been executed for the crime, not only would the British state have killed innocent people, but that fact would have been picked up and strenuously broadcast by the IRA as yet more evidence of British oppression. And the Islamist terrorists responsible for 7/7 and other outrages see themselves as shahids – martyrs for Islam. At one level, executing them would be giving them exactly what they want. And their deaths would be used by the other zealots for propaganda, as righteous Muslims going to their eternal reward for killing the kufar.

All Patel could do in the face of this argument was bluster about being absolutely sure of the accused’s guilt before sentencing. That’s right – judges were obliged to point out to juries in murder cases during capital punishment that if they had any doubt whatsoever, they should not convict. But as Hislop then went to argue, innocent people were still convicted even with the weight of the burden of proof. And then Patel fell back on the old canard that it acted as a deterrent. There’s no evidence of that. A friend of mine, who’d actually read Pierrepoint’s memoirs, told me that Britain’s last hangman had said that in his experience, it didn’t act as a deterrent at all. According to Peter Hitchens, who is very much one of the law and order brigade – he’d like to see people jailed for drunkenness, for example – Pierrepoint changed his mind about this just before he died. But I think the evidence is that it doesn’t. In fact, it seems to encourage violence. I can remember reading in article in one of the papers back in the ’90s – the FT perhaps, or the Independent – that there’s actually a rise in violent incidents around the time of executions in the US. The article said that it was almost as though people felt that if the state could inflict violence, so could they.

I’d also argue that there are some murderers, who should be punished, but who also can be rehabilitated. When I was working as a volunteer at the Empire and Commonwealth Museum in Bristol, some of my co-workers were convicts at the end of their sentence. They were working towards being finally paroled and released back into the community. It was quite an experienced working with these people. Although they were murderers, they weren’t monsters. They were articulate, and often creative and highly educated. Some were so inoffensive, you wondered what circumstances led to them committing their crime. I realise that the people I knew may not be entirely representative. The Museum only took those who were genuinely willing to work there, rather than just exploit the system. And I am not suggesting for a single minute that murder should be treated leniently. I am merely arguing that there are some people responsible for this crime, who can be usefully rehabilitated after their punishment. And there may well be mitigating circumstances in individual cases that should rule out the death penalty.

And sometime, letting a murderer live and contemplate his guilt can be more terrible than simply killing them. One of the priests at my local church in south Bristol was a prison chaplain. He told us once how a murderer in one of the prisons in which he ministered told him one day, that he had no idea how difficult it was for the prisoner to live with the knowledge of what he’d done.

Way back in the 12th century, St. Bernard of Clairvaux, the cleric who wrote the constitution for the Knights Templars, once saved a murderer from execution. He had him taken down from the scaffold. When the crowd objected, he told them he was going to take the man to do something far harder than simply being killed, and led him off to become a monk. This was during the great age of monastic reform, when life in some of the new orders being founded was very hard.

Many of the early Christians under the Roman Empire also had very strong views against the judicial system and its punishments. They objected to the death penalty, because Our Lord had been unjustly condemned to death by the Sanhedrin and Pontius Pilate. When Christianity became the official religion of the Roman Empire, Christians had no choice but to adopt and become responsible for the trial and punishment of criminals. But some bishops and clergy remained firmly against it to the end. One clergyman stated that he could not see how any Christian could have a man tortured or sentenced to death, and then lie back in ease and luxury on cushions afterwards. The Christians, who object to the death penalty are heirs to this tradition.

The reintroduction of the death penalty cannot be justified, not least because of the very real danger of wrongful conviction. By appointing Patel, one of its supporters, Johnson has shown how amoral he is in pandering to such vindictive populism. He, Patel and the other horrors in his cabinet are an affront to British justice. Get them out!