The story of Jesus tells us that when he entered Jerusalem just before the Passover, he was greeted with celebration and excitement. The same story tells of his arrest four days later, and his torture and execution as a rebel the day after. How did this happen? It was the crowd who placed their hope in him, and those who supported the empire who found him a threat. There were conflicts with religious leaders too, but the conflict with Rome is what I want to focus on.

In the early years of the common era, the feast of the Passover stirred up the desire for freedom. So each year the Roman governor came from his base on the coast to Jerusalem, with a legion of soldiers, to ensure the flames of desire did not catch fire.

In about the year 30 CE, as the governor Pontius Pilate marched from the west into the holy city, another came from the east. Jesus led a collection of Galileans--some fishermen, some former government officials like Levi, who had been a tax collector, some women and day labourers. A few from Judea whom he had healed had joined them along the way.

He rode a donkey. Our modern ears hear that as a sign of humility, but horses were rare, and the prophet Zechariah had spoken of a king who would come riding on a donkey. Also, pilgrims entered a holy city on foot, and even Pilate would dismount and walk in. Jesus' action challenges the claims of Rome and Pilate.

So the crowd cheered. Desire for freedom flamed bright. Perhaps Jesus could restore God's rule; he talked about the kingdom of God often enough after all.

The authorities were concerned, and some looked for a way to discredit him or get him arrested. The first test was political: should we pay the tax to Caesar?

This was not the same question as we ask about taxes. At issue is the tribute tax, the one that acknowledges Rome's right to rule. And it was a dangerous question. If he said yes, he would acknowledge the position of the emperor, a man who claimed to be God. If he said no, they could have him arrested for sedition.

Again our modern view misses the point. We forget that Rome had minted special copper coins for use in Judea, coins without a human image on them. Any human image was considered a breach of the second commandment to make no graven images. But the tribute tax was one silver denarius a year, and these coins all had the image of the emperor on them.

Jesus says, Show me a denarius. One of the Pharisees pulls one out of his pocket. As a wealthy man, he is likely so used to caring silver that he does not see what is coming. He holds out a silver coin stamped with the image of a man who claimed divine status.

"Whose image is on it?" Jesus asks.

At this point, the man saw in his hand something that broke the first two commandments he was sworn to uphold: worship only the Lord God, and make no images of God.

So Jesus says, "Render unto Caesar what is due to Caesar...." Jesus challenges the man to stand against the empire that oppresses their people. The second part of his sentence points a way forward: "To God what is God's." That encompasses a range of things from worship to compassion to doing justice.

So when Jesus was arrested and brought before the governor, Pilate really has no choice. Jesus would not acknowledge his authority. He also he did not turn to violence. Rather by standing firm on his principles, he called for justice and compassion to be lived by the people, the authorities and even Pilate.

Because he would not acknowledge the empire, he was put to death on a cross, the punishment reserved for rebels. He did not know what would happen after, though when we hear his story, we know Sunday brought something new. What he knew was that the way to confront abuse of power is with quiet strength, with right action.

Whatever else we think of Jesus of Galilee, he modeled non-violent resistance and showed that it can bring a new way.

Cathy Hird is a farmer, minister and writer living near Walters Falls.