The Sadducees could be accurately characterized as Jewish fundamentalists. In terms of faith, they resisted any augmentations or, as they referred to them, innovations beyond the written Law, including concepts like an afterlife. While they were nationalistic Jews, they advocated for a cooperative relationship with the Roman authorities. The Jewish elite — including officials, affluent traders and landowners, along with numerous Temple priests — were members of the Sadducean sect. As proponents of the existing order, they inherently rejected the radical and disturbing message of Christ.

Doctrinally at odds with the Sadducees were the Pharisees. They also demanded stringent adherence to the Jewish Law, but for them, the Law encompassed the collection of oral teachings that had evolved in recent centuries by the “Doctors of the Law” often referenced in the Gospels. Their stance regarding the Romans and the Roman presence was one of separation and profound bitterness. Jesus’ disapproval of individuals who emphasized the meticulous practice of religious rituals at the detriment of the genuine essence of faith, which is compassion and love, understandably turned them against him.

Pope Benedict proposes that Jesus’ recurrent use of “the mysterious phrase ‘Son of Man’” to describe himself encapsulates “everything that is most unique and characteristic about the persona of Jesus. … He originates from God, and he is God. Yet this is what renders him — having embraced human nature — the deliverer of authentic humanity.” Similarly, one could argue that it is also what renders his trial and execution by an unusual alliance of Pharisees and Sadducees almost unavoidable.

The conflict

The struggle between Jesus and his adversaries is evident throughout the Gospels. Consider, for instance, a brief segment in Chapters 5 and 6 of the Gospel of Luke where several events occur in rapid succession.

Observing the belief of those who brought a paralytic to him, Jesus declares, “As for you, your sins are forgiven.” The “scribes and Pharisees” immediately react: “Who is this who utters blasphemies? Who but God alone has the power to forgive sins?” Jesus quickly replies by restoring the man’s health (Lk 5:20-25).

After summoning the tax collector Levi — now referred to as Matthew — to accompany him, Jesus shares a festive meal with other tax collectors and the less reputable members of the local society at a banquet hosted by Levi. The Pharisees question, “Why do you dine and drink with tax collectors and sinners?” Jesus responds, “I have not come to invite the righteous to repentance but sinners” (Lk 5:29-32).

As Jesus and his followers stroll through a field on the Sabbath, the disciples alleviate their hunger by gathering and consuming grain. Noticing this clear breach of Sabbath regulations, a few Pharisees question, “Why are you engaging in what is unlawful on the Sabbath?” Jesus responds, “The Son of Man is the lord of the Sabbath” (Lk 6:1-5).

Violating Sabbath rules, socializing with tax collectors and known sinners, suggesting that he possesses the power to perform acts that only God can achieve — these seemingly constitute serious transgressions against all that is virtuous and genuine in the perspective of those with earnest yet sadly limited insight who are quick to render harsh judgments on Jesus.

In contrast to the three synoptic Gospels, which primarily recount incidents happening in Galilee, St. John’s Gospel predominantly takes place in Jerusalem during various Jewish festivals. This enables the writer to focus on illustrating the tension that developed between Jesus and the individuals forming the religious and scholarly leadership of Judaism at that time. Particularly enlightening are the confrontations detailed in Chapters 7 through 10 — towards the end of Jesus’ public ministry, to be specific.

In the final account, he finds himself in Jerusalem during the feast of the Dedication — Hanukkah — a winter celebration marking Israel’s freedom from Syrian domination and the restoration of the Temple of Solomon (see Jn 10:22-39). He is strolling in the Portico of Solomon of the newly constructed Temple when a number of his detractors approach him. “If you are the Christ, declare it openly,” they insist.

“I have told you, yet you do not have faith,” he responds, gesturing to his “works” — his miracles — as proof of his identity. “But you do not have faith,” he states, “because you are not part of my flock.” He further explains that his followers have been entrusted to him by his Father, and “the Father and I are one.” Enraged at this, his interrogators pick up stones to cast at him. For which of my good deeds, he inquires, do you wish to stone me? Not for your good deeds, they answer, “but for blasphemy. You, being a man, are proclaiming yourself God.”

Crime of blasphemy

Here lies the core of their argument against him: His offense is blasphemy; he elevates himself to the status of God. And now Jesus provides his conclusive answer: “Is it not stated in your scriptures, ‘I said, you are gods’? If it refers to them as gods to whom the message of God came … can you claim that the one whom the Father has sanctified and sent into the world is committing blasphemy because I declared, ‘I am the Son of God’? If I do not carry out my Father’s works, then do not trust me; but if I do them … trust the works, so that you may come to know [and comprehend] that the Father is in me and I am in the Father.”

“[Then] they made another attempt to seize him,” John notes, “but he broke free from their control.” However, it is merely a question of time until the conclusion arrives.

Russell Shaw is a contributing editor for Our Sunday Visitor.