“Good” Friday–It seems an odd name for the day Jesus was crucified by the Romans (in collusion with the temple elites of Jerusalem). The English name is probably a corruption of “God’s Friday” the way that “Good-Bye” is a corruption of “God be with Ye.”
Baptists and other Free Church traditions often do not observe Maundy Thursday or Good Friday with services. This, as I heard a Catholic theologian wisely observe, leads to the common Protestant sin of “raising Jesus too soon.” Skipping from the triumph of Palm Sunday to the triumph of resurrection on Easter Sunday leads to a triumphalist theology–what Martin Luther referred to as a “theology of glory” rather than a “theology of the cross.”
But I think the problem is worse than that. Reading Marcus Borg and John Dominic Crossan’s popular The Last Week: What the Gospels Really Teach About Jesus Final Days in Jerusalem I have come to think that churches should have services all through Holy Week: Palm Sunday, “Confrontation Monday” (focusing on the so-called “Cleansing” clash with the Temple System), “Teaching Tuesday” & “Teaching Wednesday,” Maundy Thursday, Good Friday, and Easter Sunday. This puts the cross and resurrection back in context.
Crucifixion was not the Romans’ normal method of execution. It was reserved for rebellious slaves and for insurrectionists against Roman rule. (See Martin Hengel, Crucifixion in the Ancient World and the Folly of the Message of the Cross.) When Pilate places the sign “Jesus of Nazareth, King of the Jews” above Jesus’ head, he is not confirming his belief that Jesus is the promised Messiah from the line of David, but is accusing him of attempting to usurp Rome’s rule. Most English translations say that Jesus was crucified between two “thieves,” but the ordinary Greek word for “thief” was kleptos. The word the Gospels use to describe the other two crucified that day is lestes which can mean a robber, but is more often used to mean “rebel,” or “revolutionary.” Today, we would say that Jesus was crucified between two terrorists. The released man not crucified is identified as “Barabbas,” but this is not a personal name. It is Aramaic, “Bar abbas,” “Son of the Father.” “Barabbas” was probably a zealot making a messianic claim. Pilate’s sign over Jesus’ head is his accusation that Jesus is also a terrorist.
Of course, Pilate misunderstands the nature of Jesus’ movement. The Jesus way is nonviolent and Jesus does not intend to simply replace one ruler with another (except God). But Pilate does understand that Jesus and his movement is a threat to Rome and to all oppressive, imperial rule. Christianity would be a threat to America, too, if it had not “tamed” and domesticated the churches.
By skipping from Palm Sunday to Good Friday, we don’t avoid the cross for a theology of glory as with the pattern of moving from Palm Sunday to Easter Sunday. But it does de-politicize the cross and make Jesus a passive victim of God. God does use the crucifixion for our salvation. (See J. Denny Weaver, The Nonviolent Atonement; S. Mark Heim, Saved From Sacrifice: A Theology of the Cross. ) But there were also human motivations in Jesus’ death. We miss that–we miss the way that Jesus’ message enraged the political powers. After all, at Caesarea Philippi Jesus warned his disciples that his crucifixion could lead to theirs as well. We disciples are to take up our crosses–that means to live in Jesus’ nonviolent way even knowing that this may mean our persecution and deaths by the powers.
And the resurrection? Ah, but that must await a few days. Yet as we contemplate the cross, we should know that not just Rome or her puppets in the Jewish “leadership” of the Temple system, but all of us are to blame. (This is where Rene’ Girard’s views on mimetic desire are so helpful. See Rene’ Girard, The Scapegoat. Raymund Schwager, Jesus in the Drama of Salvation. ) As the old hymn asks, “Were you there when they crucified my Lord?” Yes, we were all there.
By taking on the violence of the Powers and all of us without a violent response, Jesus ends the violence and the sin described in the scapegoating system. This voluntary sacrifice ends sacrifice–ends the myth of religiously sanctioned violence and offers us all a saving alternative. In that way, maybe this day of darkness really can be called “Good.”