The trial of VM7 and Jesus: a semblance of justice transformed into politics?

Paulo Vilanculo"

In an indictment of a political figure, the fundamental issue of treatment should not be whether he belongs to the opposition or to the ruling party. When a political opponent is brought to court,When there are perceptions of persecution, pressure for a swift trial, coupled with controversies over its public broadcast, can... A parallel is established between "conspiracy" and "premature condemnation".Can true justice exist when it seems the decision has been made before the evidence has been properly examined?QWho will be willing to bear the burden of reconciliation when a society is so deeply divided in contemporary Mozambican politics?

The condemnation of Jesus Christ can be studied in two complementary dimensions.The historical/narrative dimension, involving the authorities, Pilate, Herod, the crowd, and the crucifixion, and the theological dimension, in which the authors interpret Christ's death as sacrifice, atonement, and fulfillment of the Scriptures. During the Passover celebration, Jesus gathered his disciples. “(...) and when Jesus had finished all these sayings, he said to his disciples, ‘You know that after two days it is the Passover, and the Son of Man will be handed over to be crucified’” (Matthew 26:1–2). On the same occasion, Jesus instituted the Lord's Supper, taking the bread and saying: “This is my body, which is given for you; do this in remembrance of me.” And over the cup: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” After the supper, Jesus went to the Garden of Gethsemane with his disciples and said: “My soul is overwhelmed with sorrow to the point of death.” "And being in agony, he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground."

The chief priests and elders gathered to plan Jesus' arrest. They sought a way to arrest and kill him, but they wanted to do so without provoking a popular reaction. Judas Iscariot, one of the twelve disciples, "sought an opportunity to betray Jesus," approached the chief priests, and offered to hand Jesus over. Judas arrived at Gethsemane accompanied by an armed mob sent by the chief priests and elders. Judas identified Jesus with a kiss: "The one I kiss is the man; arrest him." Jesus refused to resist: "For all who draw the sword will die by the sword" (Matthew 26:52). Jesus was then arrested. Since the Roman authorities had the power to carry out a death sentence, they sought to portray Jesus as someone who threatened Rome's political authority. Given the arrest, the religious leaders took Jesus to the Roman governor, Pontius Pilate. After questioning Jesus, Pilate found no grounds to condemn him. “I find no fault in him” (John 18:38). “I find no guilt in this man.” When Pilate learned that Jesus was from Galilee, he sent him to Herod, who was in Jerusalem. Herod questioned Jesus and hoped to see him perform some miracle, but Jesus remained silent. Pilate again gathered the chief priests and authorities. He stated: “Look, when I bring him before you, I find no fault in this man concerning those things of which you accuse him.” Pilate added: “Neither does Herod, for I sent you to him; indeed, he has done nothing worthy of death.” Pilate proposed to punish him and then release him. (Luke 23:16).

The accusers and scribes persisted, continuing to accuse him. The entire Sanhedrin sought witnesses against Jesus to condemn him to death. False witnesses were presented, but their testimonies did not coincide. “We have found this man subverting our nation, forbidding us to pay taxes to Caesar, and claiming to be Christ, a king” (Luke 23:2). Jesus was humiliated, spat upon, beaten, and insulted; they mocked him, dressed him in fine clothes, and returned him to Pilate. Pilate examined him again and again asked Jesus, “I adjure you by the living God to tell us if you are the Christ, the Son of God.” Jesus answered, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of the Mighty One and coming on the clouds of heaven.” Pilate asked, “Are you the King of the Jews?” Jesus answered, “My kingdom is not of this world” (John 18:33–36). The high priest considered the statement blasphemy and asked the council, “What further need do we have of witnesses?” “And they all condemned him as deserving of death” (Mark 14:64).

Jesus was taken to a place called Golgotha, which means “Place of the Skull” (Mark 15:22). There was a notorious prisoner named Barabbas. Pilate asked, “Which one do you want me to release to you? Barabbas or Jesus, who is called Christ?” The religious leaders and their crowd chose Barabbas. “Release Barabbas to us.” When Pilate asked what he should do with Jesus, they answered, “Crucify him!” Pilate insisted, “But what evil has he done?” They shouted all the louder, “Crucify him!” Pilate asked, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” Pilate realized he was not persuading them. Pilate took Jesus out and before the people said, “I am innocent of this man’s blood; see to it yourselves.” “Here is your King!” (John 19:14). “Then he handed him over to them to be crucified” (John 19:16). The Sanhedrin deemed Jesus worthy of death. There he was crucified between two criminals. One of the criminals rebuked the other, acknowledging Jesus’ innocence: “We indeed justly receive the due reward of our deeds; but this man has done nothing wrong.” The religious leaders and soldiers said, “He saved others; he cannot save himself” (Matthew 27:42). Pilate ordered an inscription to be placed on the cross: “…THE KING OF THE JEWS” (John 19:19). The inscription was written in Hebrew, Latin, and Greek. The chief priests asked Pilate to alter the inscription, but he replied, “What I have written, I have written” (John 19:21–22).

This story, spanning centuries, is significant not only for its religious dimension but also for its capacity to challenge human conscience regarding power, justice, and responsibility. It is precisely at this point that this biblical narrative serves as a metaphor for reflecting on the judgment of contemporary political figures, including VM7. It is not about equating people, historical events, or different legal contexts. Rather, it is about asking what happens when justice ceases to be perceived exclusively as a space for the impartial ascertainment of facts and begins to be seen by society as part of a political dispute. This dimension can offer an important reflection for Mozambique. A society marked by political disputes does not need to transform every adversary into an absolute enemy. The political adversary does not cease to be a citizen. The opponent does not cease to have rights. And the State should cease to be confused with the party that temporarily holds power.

The story of Jesus continues to challenge humanity two thousand years later, perhaps precisely because it continues to raise a question that no democracy can ignore: when everyone shouts "crucify him," who will have the courage to ask first: "but what evil did he do?" Jesus was interrogated, accused, and condemned in an environment marked by religious and political interests. The case of VM7 is also presented here for reflection precisely on the perception of a possible premature condemnation and the doubt about whether the judicial process is being accompanied by a broader political dispute. In the trial before the trial, the danger to any justice system lies not only in a possible unjust condemnation. It also lies in the possibility of Herod, the Sanhedrin, the chief priests, and the elders producing a moral condemnation before there is a definitive judicial decision. When a person is publicly presented as guilty before the process is concluded, the judgment ceases to occur only in the courtroom and begins to take place in political discourse. The biblical account itself shows that different authorities participated in the process, while the crowd exerted pressure on the decision.

The image of Pilate washing his hands has become, throughout history, one of the best-known metaphors for responsibility in the face of injustice. Washing one's hands may signify declaring oneself external to the problem, but it does not necessarily eliminate the responsibility of those who have the authority to decide. The greatest lesson that can be drawn from the narrative of Jesus' condemnation is not that all the accused are innocent, nor that all authorities are necessarily unjust. The deeper lesson lies in the need to separate accusation, proof, judgment, and condemnation. Justice that needs enemies to assert itself ceases to be justice and becomes an instrument of power. Modern democracy has built institutions precisely to prevent political passion or the convenience of power from constructing evidence and due process. It is necessary that institutions produce transparent, well-founded, and understandable decisions for society.

2025/12/3