On Mon, 23 May 2016 00:04:52 -0500, TheQuinquagenaryBiker
<YurWorseNitemare@yahoo.com> wrote:
>I had to research for myself this "myth" claimed by the hans "jewboy"
>anderson that Christ lead an insurrection of 12 divisions under 12
>commanders (a thinly veiled reference to the Apostles) against the
>Romans. Guess what? Christ NEVER lead any such action against the
>Romans, thus forcing Pontius Pilate to crucify Christ.
>
>FYI, Candy Cunt, jewboy DID lie!!
>
>According to the canonical Christian Gospels, Pilate presided at the
>trial of Jesus and, despite stating that he personally found him not
>guilty of a crime meriting death, sentenced him to be crucified. Pilate
>is thus a pivotal character in the New Testament accounts of Jesus.
>
>According to the New Testament, Jesus was brought to Pilate by the
>Sanhedrin, who had arrested Jesus and questioned him themselves. The
>Sanhedrin had, according to the Gospels, only been given answers by Jesus
>that they considered blasphemous pursuant to Mosaic law, which was
>unlikely to be deemed a capital offense by Pilate interpreting Roman law.
>The Gospel of Luke records that members of the Sanhedrin then took Jesus
>before Pilate where they accused him of sedition against Rome by opposing
>the payment of taxes to Caesar and calling himself a king. Fomenting tax
>resistance was a capital offense. Pilate was responsible for imperial tax
>collections in Judaea. Jesus had asked the tax collector Levi, at work in
>his tax booth in Capernaum, to quit his post. Jesus also appears to have
>influenced Zacchaeus, "a chief tax collector" in Jericho, which is in
>Pilate's tax jurisdiction, to resign. Pilate's main question to Jesus was
>whether he considered himself to be the King of the Jews in an attempt to
>assess him as a potential political threat. Mark in the NIV translation
>states: "Are you the king of the Jews?" asked Pilate. "It is as you say",
>Jesus replied. However, quite a number of other translations render
>Jesus' reply as variations of the phrase: "Thou sayest it." (King James
>Version, Mark 15:2); "So you say". (Mark 15:2). Whatever degree of
>confirmation modern interpreters would derive from this answer of Jesus,
>according to the New Testament, it was not enough for Pilate to view
>Jesus as a real political threat. The chief priests began hurling
>accusations toward Jesus, yet he remained silent. Pilate asked him why he
>did not respond to the many charges, and Jesus remained silent, so Pilate
>was "astonished".
>
>Pilate appears to have been reluctant to allow the crucifixion of Jesus,
>finding no fault with him. According to Matthew 27:19, even Pilate's wife
>spoke to him on Jesus' behalf. According to the gospels, it was the
>custom of the Roman governor to release one prisoner at Passover, and
>Pilate brought out Barabbas, identified by Matthew as a "notorious
>prisoner" and by Mark as a murderer, and told the crowd to choose between
>releasing Barabbas or Jesus as per the custom, in the hopes of getting
>them to request the release of Jesus. However, the crowd demanded the
>release of Barabbas and said of Jesus, "Crucify him!" In Matthew, Pilate
>responds, "Why? What evil has he done?" The crowd continued shouting,
>"Crucify him!"
>
>Pilate ordered a sign posted above Jesus on the cross stating "Jesus of
>Nazareth, The King of the Jews" to give public notice of the legal charge
>against him for his crucifixion. The chief priests protested that the
>public charge on the sign should read that Jesus claimed to be King of
>the Jews. Pilate refused to change the posted charge, saying "What I have
>written, I have written." ("Quod scripsi, scripsi"). This may have been
>to emphasize Rome's supremacy in crucifying a Jewish king; it is likely,
>though, that Pilate was offended by the Jewish leaders using him as a
>catspaw and thus compelling him to sentence Jesus to death contrary to
>his own will.
>
>The Gospel of Luke also reports that such questions were asked of Jesus;
>in Luke's case it being the priests that repeatedly accused him, though
>Luke states that Jesus remained silent to such inquisition, causing
>Pilate to hand Jesus over to the jurisdiction of Herod Antipas, namely
>Galilee which was not part of Roman Judea. Although initially excited
>with curiosity at meeting Jesus, of whom he had heard much, Herod
>(according to Luke) ended up mocking Jesus and so sent him back to
>Pilate. This intermediate episode with Herod is not reported by the other
>Gospels, which appear to present a continuous and singular trial in front
>of Pilate. Luke, however, made further reference to this involvement of
>Herod along with Pilate in Jesus' execution and linked it with the
>prophecy about the Messianic King found in Psalm 2, as we can read in
>Luke's other book, Acts 4:24-28. This could explain why he counted this
>episode important.
>
>Compared with the synoptic gospels, the Gospel of John gives more detail
>about that dialogue taking place between Jesus and Pilate. In John, Jesus
>seems to confirm the fact of his kingship, although immediately
>explaining, that his "kingdom" was "not of this world"; of far greater
>importance for the followers of Christ is his own definition of the goal
>of his ministry on earth at the time. According to Jesus, as we find it
>written in John 18:37, Jesus thus describes his mission: "[I] came into
>the world...to bear witness to the truth; and all who are on the side of
>truth listen to my voice", to which Pilate famously replied, "What is
>truth?" ("Quid est veritas?") (John 18:38)
>
>Whatever it be that some modern critics want to deduce from those
>differences, the end result was the same for Jesus and Pilate, as it was
>in all the other three Gospels (Matthew, Mark, Luke). In the same chapter
>of John 18 verse 38 (King James Version, compare with other versions) the
>conclusion Pilate made from this interrogation was: "I find in him no
>fault at all".
>
>Pilate agrees to condemn Jesus to crucifixion, after the Jewish leaders
>explained to him that Jesus presented a threat to Roman occupation
>through his claim to the throne of King David as King of Israel in the
>royal line of David. The crowd in Pilate's courtyard, according to Mark's
>gospel, were incited by the chief priests to shout against Jesus. The
>Gospel of Matthew adds that before condemning Jesus to death, Pilate
>washes his hands with water in front of the crowd, saying, "I am innocent
>of this man's blood; see you to it."
>
>Responsibility for Jesus' death:
>
>In all gospel accounts, Pilate is reluctant to condemn Jesus, but is
>eventually forced to give in when the crowd becomes unruly and the Jewish
>leaders remind him that Jesus' claim to be king is a challenge to Roman
>rule and to the Roman deification of Caesar. Roman magistrates had wide
>discretion in executing their tasks, and some question whether Pilate
>would have been so captive to the demands of the crowd. Pilate was later
>recalled to Rome for his harsh treatment of the Jews.
>
>With the Edict of Milan in AD 313, the state-sponsored persecution of
>Christians came to an end, and Christianity became officially tolerated
>as one of the religions of the Roman Empire. Afterwards, in 325, the
>First Ecumenical Council at Nicaea promulgated a creed which was amended
>at the subsequent First Council of Constantinople in 381. The Nicene
>Creed incorporated for the first time the clause was crucified under
>Pontius Pilate (which had already been long established in the Old Roman
>Symbol, an ancient form of the Apostles' Creed dating as far back as the
>2nd century AD) in a creed that was intended to be authoritative for all
>Christians in the Roman Empire.
>
>Pilate's reluctance to execute Jesus in the gospels has been seen by
>Anchor Bible Dictionary and critical scholars as reflecting the authors'
>agenda. It has thus been argued that gospel accounts place the blame on
>the Jews, not on Rome, in line with the authors' alleged goal of making
>peace with the Roman Empire and vilifying the Jews (the leadership, the
>priest, etc., as is justifiably so!).
>
>So, Candy Cunt, who is the false witness? Hans "jewboy" Anderson? or! The
>Entire Scholar Academia?!!
>
>BTW, the revolt (there were three) which jewboy accredited Jesus for? DID
>NOT OCCURR for another 100 years AFTER the Crucifixion of Christ!!
>
>Still, I wonder where jewboy has gone? Knowing he lied to all within the
>group, I should say after his big, fat, rat nose fell off, he is standing
>at the crossroads where, according to jewboy, he must be hiding on the
>same lonely road where Christ was executed. You know, standing within the
>plethora of all that jewish stink and revisionist history....
>
>Biker...Always in your face!!!
Amen ;)
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