Today, laity as well as clergy are even more deeply disturbed by the tradition of anti-Semitism finding authorization in texts we are mandated to use. The context of two millennia ago are not ameliorated or hardly correctable during liturgical use. Such corrections can take place in the sermon of course (and have been done so by many preachers for years), but that burdens the proclamation. If the translation of the text were corrected, the homiletic proclamation could be more rightly focused on other matters.
The whole notion of putting “crucify him” in the mouths of the congregation was organized for the sole purpose of such amelioration. Additionally, a couple changes to the text may also help. When using Matthew’s version (appointed for Year A), APLM Council Member Rev. Philip Carr-Jones suggests:
- “King of Israel” is the title used by the chief priests in Matthew 27:41-42
“41 In the same way the chief priests also, along with the scribes and elders, were mocking him, saying, 42 “He saved others; he cannot save himself. He is the King of Israel; let him come down from the cross now, and we will believe in him.”
2. The blood libel in verse 25 of Matthew is omittable.
“25 Then the people as a whole answered, “His blood be on us and on our children!” “
The passage reads just fine without it:
“So when Pilate saw that he could do nothing but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” So he released Barabbas for them, and after flogging Jesus he handed him over to be crucified.
While it may be considered a dangerous precedent to expunge the Bible of troubling verses, there is precedent for the judicious and appropriate liturgical use of sacred texts. There are all sorts of passages that are not used in liturgy. We rarely use imprecatory psalms, for instance. Whole swaths of text are edited, omitted, and otherwise altered as we employ them in worship.
John’s Gospel uses the term, “Jews,” as a technical shorthand for “leaders of the people.” Dr. John Townsend, decades ago, provided alternatives for John’s Passion in this way which found popular acceptance. That’s basically what’s happening here. We are hopeful that you will find the attached translation both faithful and authentic, and, with your bishop’s consent, consider adopting these changes for your use of this passage liturgically on Palm Sunday.
Associated Parishes for Liturgy and Mission 
Year B isn’t John, it’s Mark. Don’t change scripture because you are uncomfortable with it.
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Thank you for pointing out that I neglected to upload all three versions. The post has been updated. It was originally written during Year A due to concerns about Matthew’s gospel, which is considered the most anti-Semitic of the gospels by many people.
As the article points out, liturgical use of the scriptures often involves editing out the things that are not considered as appropriate or edifying when used liturgically. Translation issues can be extremely sensitive when moving from one time and culture to another. Sometimes word-for-word translations do not accurately convey what is needed, especially for a particular use.
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Phil says John is the most anti-semitic.
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