Such hatred and anger. Tsk tsk. I thought you and Jesus were supposed to love your enemies? But I am glad to hear you have sympathy for those "rich and curmudgeonous" Jews.
The 'toss away line' comes from Matthew 27:
24 When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. “I am innocent of this man’s blood,” he said. “You bear the responsibility.”
25
All the people answered, “His blood be on us and on our children!”
I'm not sure how the Canaanites got into this but you may rest assured, no atheist will blame God for the coronavirus.
First, stop the hypocrisy which is a revered trait of atheism. 'And all the people answered, “His blood be on us and on our children!”' Matthew 27-25
It's a mistaken belief that the Jews have a blood curse because they killed Jesus. Your belief is sometimes used to justify antisemitism and feelings of prejudice against the Jewish people, but this is not what Jesus teaches us in Matthew. Your hypocrisy is evident in how you take things out of context. We do find the Jews did suffer greatly for their sinful utterance. Isn't that enough evidence for you?
However, that isn't my focus here. Where the blame should be squarely placed on is Charles Darwin, his family, and his explanation of Theory of Evolution as pseudoscientific racism.
It isn't my hatred and anger, but Hitler's against the Jews and people he despised for one reason or another. He would've done the same to Jesus, if he were alive, during that awful period based of Darwinism. Hitler was so awful, people thought he was the Antichrist; Hitler was awful, but this didn't turn out to be true.
We find throughout history that the egalitarian ideal of "all people are created equal," which dominates our Western ideology, has not been universal among nations and cultures. I've argued that social Darwinism where Darwin got his "survival of the fittest"slogan led to the eugenics movement. Darwin used it in his Origin of Species book to describe natural selection. Nothing could be further from the truth. Darwin was wrong again. You were wrong once again. Atheists are usually wrong.
Lastly, Darwin was an avid supporter of eugenics which led to its form of genocide and holocaust in the US against blacks.
‘ … modern eugenics thought arose only in the nineteenth century. The emergence of interest in eugenics during that century had multiple roots. The most important was the theory of evolution, for Francis Galton’s ideas on eugenics — and it was he who created the term “eugenics” — were a direct logical outgrowth of the scientific doctrine elaborated by his cousin, Charles Darwin.’ *
* Ludmerer, K., Eugenics, In:
Encyclopedia of Bioethics, Edited by Mark Lappe, The Free Press, New York, p. 457, 1978
The Origins of Christian Anti-Semitism
Prof. Pieter van der Horst
- Christian anti-Semitism began much later than Jesus’ life. In the gospels of Matthew, Mark, and Luke, which are the historically more reliable ones, Jesus views himself as a messenger of God to the Jews and as a member of the Jewish people.
- The New Testament has several anti-Semitic elements in its chronologically latest documents. The Gospel of John has Jesus call the Jews “sons of the devil.” There is also a case of an anti-Jewish outburst by the Apostle Paul.
- The split between Jewish and gentile Christians brought with it the beginning of Christian anti-Jewish sentiments. In creating a new identity for itself, Christianity attacked the old religion as fiercely as it could, including demonization.
- Toward the end of the fourth century, much-publicized sermons of the church father John Chrysostom combined Christian anti-Jewish elements derived from the New Testament with earlier pagan ones. These themes were gradually integrated into the anti-Jewish discourse of the church.
The Crucifixion of Jesus and the Jews
by Mark Allan Powell
Jesus was crucified as a Jewish victim of Roman violence. On this, all written authorities agree. A
Gentile Roman governor, Pontius Pilate, condemned him to death and had him tortured and executed by Gentile Roman soldiers. Jesus was indeed one of thousands of Jews crucified by the Romans.
The
New Testament testifies to this basic fact but also allows for Jewish involvement in two ways. First, a few high-ranking Jewish authorities who owed their position and power to the Romans conspired with the Gentile leaders to have Jesus put to death; they are said to have been jealous of Jesus and to have viewed him as a threat to the status quo. Second, an unruly mob of people in Jerusalem called out for Jesus to be crucified—the number of persons in this crowd is not given, nor is any motive supplied for their action (except to say that they had been “stirred up,”
Mark 15:11).
Whatever the historical circumstances might have been, early Christian tradition clearly and increasingly placed blame for the death of Jesus on the Jews, decreasing the Romans’ culpability. In Matthew, the Roman governor washes his hands of Jesus’ blood while the Jews proclaim, “His blood be on us and on our children!” (
Matt 27:25). John’s
Gospel portrays Jews as wanting to kill Jesus throughout his
ministry (
John 5:18,
John 7:1,
John 8:37). Similar sentiments are found elsewhere, including
writings by Paul, who, himself a Jew, had once persecuted Christians (
1Thess 2:14-15,
Phil 3:5-6).
The reasons for this shift in emphasis are unclear, but one obvious possibility is that, as the church spread out into the world, Romans rather than Jews became the primary targets of
evangelism; thus there could have been some motivation to let Romans “off the hook” and blame the Jews for Jesus’ death. This tendency seems to have increased dramatically after the Roman war with the Jews in the late 60s.
In any case, by the middle of the second century, the apocryphal
Gospel of Peter portrays the Romans as friends of Jesus, and the Jews as the ones who crucify him. Thus, a Jewish victim of Roman violence was transformed into a Christian victim of Jewish violence. For centuries, such notions fueled anti-Semitism, leading to a crass denunciation of Jews as “Christ-killers.”
Contrary to such projections, Christian
theology has always maintained that the human agents responsible for Jesus’ death are irrelevant: he gave his life willingly as a sacrifice for sin (
Mark 10:45;
John 18:11). Christians regularly confess that it was
their sins (not the misdeeds of either Romans or Jews) that brought Jesus to the cross (
Rom 5:8-9;
1Tim 1:15). In most liturgical churches, when Matthew’s Passion
Narrative is read in a worship service, all members of the
congregation are invited to echo
Matt 27:25 aloud, crying, “Let his blood be upon
us and upon
our children!”
Mark Allan Powell, "Crucifixion of Jesus and the Jews", n.p. [cited 3 Apr 2020]. Online:
https://www.bibleodyssey.org:443/en/passages/related-articles/crucifixion-of-jesus-and-the-jews
Gospel of Peter
Gospel of Peter: apocryphal text about
Jesus' trial, burial, and resurrection. The text breaks off when we expect the risen Christ to appear to his disciples
The
Gospel of Peter is part of a small book that was discovered in the Egyptian desert by French archaeologists in 1886 or 1887; the book was written at the end of the sixth century, but the text itself dates back to the second half of the second century. It describes
Jesus' trial, his burial, resurrection and breaks off when we expect the risen Christ to appear to his disciples. (The original text must have been longer.) Since Peter is the one who tells the story, this text is usually called the
Gospel of Peter, although it is uncertain whether this is the real title.
It should be stressed that the tone of this text is
anti-Semitic; e.g., the Jewish king
Herod Antipas is held responsible for the crucifixion, which was to the best of our knowledge a Roman punishment. Mistakes like this one should be sufficient to ignore this text as a source for the study of the historical Jesus, although it confirms the date of the crucifixion that is mentioned in the
Gospel of John ("before the first day of the feast of the Unleavened Bread"). On the other hand, the
Gospel of Peter is an important source for the opinions (some) of the first Christians.