Little by little, slowly and gradually, the process of dis-covery [uncovering] is worked out to the subversion of the persecutors when the innocence of the victim becomes more and more evident: Joseph, Job, and Songs of Suffering Servant in Isaiah – when God is distinguished from the violence of the gods, and clearly on the side of the victim.
This is the genius of Judaism, having nothing equivalent elsewhere. This is what we call Revelation, God’s self-revelation by means of the innocent victim. We never reach the full revelation of this in the Old Testament, nor a full revelation of the innocence of the victim, nor a separation of God from involvement in the sacred self-deceiving violence. Such fullness occurs only in the life, death and resurrection of Jesus.
If we diminish the significance of Jesus’ death are we not undermining the very essence of the Resurrection? If we honour, as did Jesus, the primary role of the Kingdom, life radically lived to the full, then resurrection is not so much about the vindication of his death as about the affirmation of life fully lived. Resurrection belongs to life rather than death, an affirmation and celebration of what fully alive means.
Following Jesus has become synonymous with belonging to a denomination, and inevitably came to see Jesus as a ruling Lord – with scant reference to the freedom and empowerment of the powerless which is his hallmark. By the time of Emperor Constantine the Kingdom of God was clothed in the imperial system of Rome. Whereas the freedom Jesus brought would happen not by intervention from above but by empowerment from the ground up. The one and only time Jesus approved of them calling him king was when he chose to ride on a donkey – he embraced kingship but turned it on its head.