Corruption and death of Jesus

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OPINION

By Fr Lazar Arasu SDB

The Bible portrays corruption as something that affects every aspect of our personality. Corruption is expressed in the mind and conscience and also in character (Titus 1:15; 1 Cor 15:33). Time and time again, the Word of God calls us to renew our lives and live above the corrupt nature of the world. As St Paul puts it, “Do not be conformed to the pattern of this world, but be transformed by the renewal of your mind, that by testing, you may discern what is the will of God, what is good and acceptable and perfect.” (Rom. 12:2)

Corruption is as old as creation itself. The avaricious human beings wanted to be more than themselves—to be like God. That is abuse of themselves, fighting against human nature, conscience and character. It is an abuse of human freedom, sabotaging, curtailing human progress and being detrimental to achieving the full human potential. Corruption, though it may look like personal progress, in the actual sense, is a degradation of self and common good.

Uganda is a Christian country by virtue of more than 80% of its people professing to follow Christ’s teachings and be part of a church. If the professed Christians take to heart their faith and practice, the country will be free of corruption, which is the biggest obstacle to progress and the fight against poverty.

Jesus said clearly, ‘I came so that you may have life and have it to the full.’ He not only taught us to ‘go to heaven’ but to live life worthy of human beings. Jesus, the God-Man who fought corruption of his time, was put to death by the very corruption he fought against.

The government under which Jesus lived was corrupt and oppressive. There were cries of abuses—extortion, classism, segregation, intolerance, and grinding cruelty. Jesus’ approach to fighting corruption was rather personal and internal than a public fight. Jesus attempted no civil reforms or civil agitation, though many of his followers wanted him to do it and even put pressure on him to take over the land through civil unrest. They wanted him to be a political messiah, rather than a personal Saviour.

Though not into civil clashes, Jesus courageously spoke against various forms of political evil in his time, including corruption and exploitation done by unscrupulous Sadducees, who controlled the Temple and its finances. He called them “evil cheater” (Matt. 16:1-5). He condemned the Teachers of the Law who oppressed the vulnerable people, such as widows and the sick.

Jesus rebuked those in authority who exploited people and meted out curses of God’s punishment. He denounced the Pharisees, elders of the Jews and the priests for their hypocrisy and emphasised genuine faith rather than external and deceiving observances.  He was not afraid to speak against the prevailing injustice and inequality that brought suffering on the poor. He courageously predicted the destruction of the temple, which was central to their faith, on which they put all their hope, but they misguided themselves.

Jesus was a law-abiding person. He paid his taxes and admonished people to pay taxes. He never allowed his followers or listeners to manipulate him on political issues or drag him into political controversies and fruitless arguments. But he always expressed his mind and even expressed his annoyance and disappointment. He once called Herod, ‘that fox’.

Jesus did not interfere with the authority or any civil administration of those in power, though he was well aware of the abuse of power and oppression of people. He was not indifferent to the woes of the people he loved; his remedy and strategy were not human or external measures. His method and cure were on individual conversion and personal transformation. It was an appeal to the heart and soul rather than to the mind and legalism. Jesus wanted to regenerate the heart through love, virtues, strengthening of conscience and character formation. Even at the moment when he was put on the dock, in front of the governor, he declared, ‘My kingdom is not of this world.’

Reading the narratives of Jesus’ suffering and death, it is very evident that there are many instances of corruption and irregularities in the judgment and trial. For example, irregularities in the trial as prescribed in the Jewish law. Against their law Jesus was tried at night, verdict was immediate against their mandated waiting period, Sandedrin, the highest religious court sought out false witnesses, against the request of their own members Jesus was not given opportunity to defend himself, against their sacred law the trail on a popular preacher whom they called one of their own took place at the major Jewish festival of Passover.

Besides these, Jesus was condemned for political motivations. Religious leaders looked at him as a political threat. They manipulated the Roman authority to give a death sentence; Governor Pilate, knowing that Jesus was innocent, not to lose the goodwill of the religious leaders, he gave a verdict to execute Jesus to a shameful death. It was his political complicity to secure his position. So, from a moral, legal and procedural standpoint, Jesus’ trial was deeply flawed and corrupted. He was not just a victim of circumstances, but a victim of evil minds. 

The corruption of today in our own situations springs from moral, legal, and procedural aspects. The corruption we experience arises from our tradition of giving gifts to receive a favour, often political and monetary. Corruption coming from weak legislation, where laws are easily manipulated, removed, amended or even overlooked in favour of individuals’ benefits. Corruption comes from a lack of accountability and transparency, where those in power need not be asked to account for anything to account. Corruption is established and strengthened through nepotism, which creates a vicious circle where unworthy and evil persons appoint one another in turns.

All of us have experienced the bad effects of corruption, it is needless to describe the effects of corruption on people, society and the nation as a whole. We receive poor public services, public funds and resources are looted or misappropriated, inequality is being strengthened day after day between regions, tribes, and classes. As Jesus was a victim of circumstances and evil minds, every citizen today has become a victim, being crucified.

Jesus’ method of redemption—of humility, sacrificial love, love for one's nation and people, voluntary service, offering forgiveness, practice of virtues such as forbearance, temperance, and peace is the way to go. They are more personal than communitarian.  After Good Friday comes Easter—darkness cannot overcome light.

The writer is Headmaster, Don Bosco SS, Atede-Gulu