Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
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188 J.J. <strong>Haldane</strong><br />
As regards the trial by Pilate, there is an entirely adequate explanation<br />
given in scripture. Jesus was seen, <strong>and</strong> saw himself, in the role of prophet.<br />
Accordingly, his words <strong>and</strong> deeds were viewed as symbolic of the dem<strong>and</strong>s of<br />
God. In his visit to the Temple Jesus threw over the tables of the moneychangers,<br />
<strong>and</strong> on leaving intimated that the Temple itself would be<br />
destroyed: ‘There will not be left here one stone upon another, that will not<br />
be thrown down’ (Mark 13: 2). Incidentally, since the Temple was largely<br />
destroyed by fire in 70 AD, had Mark been writing after that date it is likely<br />
that he would have harmonized the prophecy to the known facts. That he did<br />
not do so provides some reason to regard the text as faithfully reporting the<br />
(gist of the) actual words of Jesus.<br />
If you imagine someone turning up at your house <strong>and</strong> saying, in tones of<br />
anger <strong>and</strong> without reference to some natural disaster, that within a short time<br />
it will be destroyed, it is easy to see how Christ’s prophecy could be perceived<br />
as both predictive <strong>and</strong> threatening. In the circumstances of an impending<br />
Passover, when there would have been at least a quarter of a million Jews in<br />
Jerusalem, such a remark, in conjunction with Messianic associations, would<br />
be sufficient to worry both Jewish <strong>and</strong> Roman authorities. The high priest<br />
had responsibility for maintaining civil order but if he wanted to be assured<br />
of Christ’s death he needed a civil charge. There would be no shortage of<br />
‘witnesses’ willing to provide evidence of a threat to the state; <strong>and</strong> as we know<br />
from other sources, such as Philo of Alex<strong>and</strong>ria, 15 Pilate was certainly no<br />
stickler for justice. Given Jesus’ evident religious challenge <strong>and</strong> the prospect<br />
of trouble arising from the Temple episode, it is unsurprising that, as high<br />
priest, Caiaphas was willing to see him condemned to death. But possibly not<br />
being in a position to effect this directly he arranged or allowed for false<br />
testimony sufficient to have Pilate do the deed. Such, in effect, is the story of<br />
scripture. It squares much better with what else we know than does Br<strong>and</strong>on’s<br />
Zealot thesis, for had Jesus really been seen as the leader of a political group<br />
intent on fomenting revolution it is very likely that Pilate would have had<br />
several of Christ’s followers executed also.<br />
Br<strong>and</strong>on’s challenge is of an empirical sort that has become familiar in<br />
scriptural studies. Another <strong>and</strong> now more common critical response to the<br />
Gospels is to deny, on a priori philosophical grounds, that what they report as<br />
having happened could have happened. While not denying the legitimacy –<br />
in the abstract – of this strategy, I observe that hitherto it has been operated<br />
in ways that are quite unconvincing. So, for example, critics who believe that<br />
miracles are impossible then dismiss reports of them as confused, mendacious<br />
or symbolic. Certainly, if miracles are impossible then any claim to the effect<br />
that they have occurred is idle – or worse. But as Smart notes, it is hard to<br />
come up with an argument to show that there is something incoherent in<br />
the very idea of the miraculous. I conclude, therefore, that the suggestion that