Constantine's Sword: The Church and the Jews by James Carroll Page A
Authors: James Carroll
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oppressive, genocidal, imperial mode of torture for what it was." Horsley and Silberman, The Message and the Kingdom, 85.
48. Luke 2:1.
49. Matthew 27:24.
50. Embassy to Gaius, 302, quoted by Crossan, Who Killed Jesus?, 148. See also Wilson, Paul, 56.
51. Crossan, Who Killed Jesus?, 148.
52. Fredriksen, Jesus of Nazareth, 86.
53. Wilson, Paul, 56.
54. Matthew 27:25.
55. "And as the narratives of Jesus' Passion evolve, we see their increasing tendency to exculpate Pilate and inculpate Jewish authorities—a sensible allocation of hostility and blame since, by the time the evangelists write, Jerusalem's priestly authorities were no more, and the new movement had to find its place in a world ruled by Rome." Fredriksen, Jesus of Nazareth, 185.
56. Wilson, Paul, 1, 4, 10.
57. Ibid., 12.
58. Ibid., ii.
59. Ibid., 10.
60. Foster, Modern Ireland, 484.
61. O'Brien and O'Brien, History of Ireland, 141.
62. Taylor, Michael Collins, 152.
63. For more on this aspect of the Nazi method, see Langer, Admitting the Holocaust.
64. "The stories of Pilate washing his hands of the matter and the bloodthirsty screams of the rabble who chose Barabbas over Jesus are all the work of later Christian writers who—unlike Jesus—were desperately intimidated by the Romans and turned the blame on the Jews to divert accusations of disloyalty or rebellion away from themselves." Horsley and Silberman, The Message and the Kingdom, 84.
65. The written New Testament is based on oral traditions that included sayings attributed to Jesus, stories about him, and hymns and ritualized confessions of faith. A first written document, now lost, is hypothesized and referred to by scholars as Q, probably a compilation of the sayings of Jesus, composed during the 50s. The letters of Paul were written during the 50s and early 60s, before his death around the year 64. The first Gospel to be written was Mark, around 68. The Gospels of Matthew and Luke were composed around 80 or shortly thereafter. John was written around too.
66. Crossan, Birth of Christianity, 524.
67. Ibid., 525.
10. The Threshold Stone
1. Against Apion, 2.234, quoted by Sanders, Judaism, 42.
2. Küng, Judaism, 125.
3. Jews who did not join in the rebellion, and were able to separate themselves from those who did, as in Sepphoris in Galilee, were apparently not attacked by the Romans. Josephus says that Titus, the Roman general and later the emperor who led the siege of Jerusalem in 70, refused to expel Jews from Antioch, showing that Jewish subservience, not racial elimination, was his purpose. On this point, see Jewish War, 7.110–11.
4. Gilbert, Atlas of Jewish History, 15.
5. Ibid.
6. Ibid.
7. Fredriksen, Jesus of Nazareth, 38.
8. Mark 1:23–26.
9. Mark 3:22–27.
10. Mark 3:31.
11. Mark 8:33.
12. Luke 22:52.
13. Barbara H. Geller Nathanson, "Toward a Multicultural Ecumenical History of Women in the First Century/ies C.E. ," in Elisabeth Schüssler Fiorenza, Searching the Scriptures, vol. 1, A Feminist Introduction (New York: Crossroad, 1993), 274.
14. Pagels, Origin of Satan, 99.
15. John 8:44.
16. Pagels, Origin of Satan, 104–5.
17. For this summary of the "quest for the historical Jesus," I am indebted to Brown, Introduction to the New Testament, 817–30.
18. Koester, Introduction to the New Testament, vol. 2, 74.
19. Eliot, "The Waste Land," in Collected Poems, 67.
20. I wrote about this moment in my memoir, An American Requiem, 252.
21. Meier, A Marginal Jew: Rethinking the Historical Jesus.
22. Matthew 21:12–13.
23. John 2:17–18.
24. John 2:18–22.
25. Mark 13:1.
26. Quoted by Jeremias, Jerusalem in the Time of Jesus, 24–25.
27. Levenson, "The Temple and the World," 275–6.
28. See, for example, Amos 2:4–5: "Thus says the Lord: 'For three transgressions of Judah, and for four, I will not revoke the punishment; because they have rejected the law of the Lord, and have not kept his statutes, but their lies have led them astray, after
48. Luke 2:1.
49. Matthew 27:24.
50. Embassy to Gaius, 302, quoted by Crossan, Who Killed Jesus?, 148. See also Wilson, Paul, 56.
51. Crossan, Who Killed Jesus?, 148.
52. Fredriksen, Jesus of Nazareth, 86.
53. Wilson, Paul, 56.
54. Matthew 27:25.
55. "And as the narratives of Jesus' Passion evolve, we see their increasing tendency to exculpate Pilate and inculpate Jewish authorities—a sensible allocation of hostility and blame since, by the time the evangelists write, Jerusalem's priestly authorities were no more, and the new movement had to find its place in a world ruled by Rome." Fredriksen, Jesus of Nazareth, 185.
56. Wilson, Paul, 1, 4, 10.
57. Ibid., 12.
58. Ibid., ii.
59. Ibid., 10.
60. Foster, Modern Ireland, 484.
61. O'Brien and O'Brien, History of Ireland, 141.
62. Taylor, Michael Collins, 152.
63. For more on this aspect of the Nazi method, see Langer, Admitting the Holocaust.
64. "The stories of Pilate washing his hands of the matter and the bloodthirsty screams of the rabble who chose Barabbas over Jesus are all the work of later Christian writers who—unlike Jesus—were desperately intimidated by the Romans and turned the blame on the Jews to divert accusations of disloyalty or rebellion away from themselves." Horsley and Silberman, The Message and the Kingdom, 84.
65. The written New Testament is based on oral traditions that included sayings attributed to Jesus, stories about him, and hymns and ritualized confessions of faith. A first written document, now lost, is hypothesized and referred to by scholars as Q, probably a compilation of the sayings of Jesus, composed during the 50s. The letters of Paul were written during the 50s and early 60s, before his death around the year 64. The first Gospel to be written was Mark, around 68. The Gospels of Matthew and Luke were composed around 80 or shortly thereafter. John was written around too.
66. Crossan, Birth of Christianity, 524.
67. Ibid., 525.
10. The Threshold Stone
1. Against Apion, 2.234, quoted by Sanders, Judaism, 42.
2. Küng, Judaism, 125.
3. Jews who did not join in the rebellion, and were able to separate themselves from those who did, as in Sepphoris in Galilee, were apparently not attacked by the Romans. Josephus says that Titus, the Roman general and later the emperor who led the siege of Jerusalem in 70, refused to expel Jews from Antioch, showing that Jewish subservience, not racial elimination, was his purpose. On this point, see Jewish War, 7.110–11.
4. Gilbert, Atlas of Jewish History, 15.
5. Ibid.
6. Ibid.
7. Fredriksen, Jesus of Nazareth, 38.
8. Mark 1:23–26.
9. Mark 3:22–27.
10. Mark 3:31.
11. Mark 8:33.
12. Luke 22:52.
13. Barbara H. Geller Nathanson, "Toward a Multicultural Ecumenical History of Women in the First Century/ies C.E. ," in Elisabeth Schüssler Fiorenza, Searching the Scriptures, vol. 1, A Feminist Introduction (New York: Crossroad, 1993), 274.
14. Pagels, Origin of Satan, 99.
15. John 8:44.
16. Pagels, Origin of Satan, 104–5.
17. For this summary of the "quest for the historical Jesus," I am indebted to Brown, Introduction to the New Testament, 817–30.
18. Koester, Introduction to the New Testament, vol. 2, 74.
19. Eliot, "The Waste Land," in Collected Poems, 67.
20. I wrote about this moment in my memoir, An American Requiem, 252.
21. Meier, A Marginal Jew: Rethinking the Historical Jesus.
22. Matthew 21:12–13.
23. John 2:17–18.
24. John 2:18–22.
25. Mark 13:1.
26. Quoted by Jeremias, Jerusalem in the Time of Jesus, 24–25.
27. Levenson, "The Temple and the World," 275–6.
28. See, for example, Amos 2:4–5: "Thus says the Lord: 'For three transgressions of Judah, and for four, I will not revoke the punishment; because they have rejected the law of the Lord, and have not kept his statutes, but their lies have led them astray, after
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