MEL GIBSON'S THE PASSION OF THE CHRIST
A Jewish View
By Rabbi David Sandmel, Catholic Theological Union
Mel Gibson's soon to be released movie, "The Passion of the Christ," is best
understood in the tradition of the Passion Play, dramatic adaptations of the
Jesus' death which have long been a source of distress to the Jewish community.
By portraying Jews as the evil, bloodthirsty killers of Jesus, and thus enemies
of God and all Christians, Passion Plays have contributed to the presence of
anti-Semitism in Western culture.
Indeed, Hitler praised the Passion Play at Oberammergau , which dates back to
1633, saying that it was "vital that it be continued... for never has the menace
of Jewry been so convincingly portrayed as in this presentation of what happened
in the times of the Romans."
In recent years, Christians who acknowledge the historic role of churches in
fomenting anti-Semitism, have turned a critical eye on the way Jews and Judaism
are depicted in their liturgical and educational materials. Christian
sensitivity in these areas has fostered significant changes in traditional
church doctrine and practice on the part of both Roman Catholics and
Protestants, such as those stemming from the Second Vatican Council's landmark
Nostra Aetate (1965), and the Declaration of the Evangelical Lutheran Church in
America to the Jewish Community (1994). Indeed, the producers of the
Oberammergau Passion Play, working with Jewish advisers, unveiled a revised
version several years ago.
Since the Gospel accounts themselves portray the Jews in negative terms (a
subject on which there is a lengthy bibliography), it is worth considering
whether one can present a play or movie that is faithful to the sacred
scriptures and message of Christianity without denigrating Jews and Judaism. Is
the role of the Jews as portrayed in the New Testament central to the
foundational Christian message that Christ suffered and died to atone for the
sins of humanity?
The challenge to anyone staging the Passion today is how to treat the
anti-Jewish aspects of the biblical texts. Do they constitute a major theme? Are
they exaggerated or embellished to make them even more prominent and negative?
In this regard, the Gibson film is problematic. Gospel
accounts are used selectively, and are both embellished and exaggerated. For
example, Matthew 27:24-25 states:
"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.' Then the people as a whole answered, 'His blood be on us
and on children!'"
(NRSV)
In the history of Christian anti-Semitism, this verse serves as biblical
warrant for holding all Jews at all times responsible for the death of Jesus.
Augustine, John Chrysostom, Thomas Aquinas, and Martin Luther all use it in this
way. Yet the verse occurs only in Matthew. It is not found in Mark, Luke, or
John, and is thus not essential in depicting Jesus' death. The decision to
include it is a conscious choice made by Mr. Gibson.
The film contains
numerous scenes that are not found in the New Testament. According to all four
Gospels, after Jesus is arrested in the Garden of Gethsemane , he is taken by
the (Jewish) guards to the High Priest. In the movie, the guards escorting Jesus
brutally beat him, and, at one point, throw him over a bridge. The only reason
he does not crash into the earth below is that his chains excruciatingly wrench
him to a halt inches from the ground.
This episode appears nowhere in the New Testament. It is drawn from the
visions of a 19th century mystic nun. None of the Gospels provides any
information about what, if anything, occurs on the way from Gethsemane to the
High Priest. It is conceivable that those who arrested Jesus might have abused
him, but it is not the only option. It is equally plausible that the guards were
sympathetic, even reluctant, to carry out their duty, and escorted Jesus to the
High Priest gently and with dignity.
The point is that the Gospels do not report this one way or the other. It has
been added by filmmaker. While it certainly heightens the suffering of Jesus,
which likely is why Gibson added it, it is, at the same time, an unnecessary
embellishment and exaggeration of Jewish mistreatment of Jesus.
These are
but two examples of many in the film. They highlight the central problems of any
attempt to dramatize the Passion. First, most viewers, even those who are
familiar with the Gospels, will find it difficult to discern which parts of the
biblical text have been retained, and which have been omitted. There likely will
be even greater confusion over what is biblical and what has been added by the
filmmaker, either from his own imagination or from extra-biblical sources. This
latter point is particularly damaging to Gibson's claim to having made a
historically accurate film.
Second, by not contextualizing the event, and the circumstances under which
the Gospels that report it were written, the film poses a real danger that the
legacy of Christian anti-Jewish prejudice will be passed on to another
generation. Christians need to understand and acknowledge that this story, which
lies at the heart of their faith, has contributed to centuries of pain for Jews.
Recognizing that fact need not diminish the power and meaning of the suffering
of Jesus for Christians. Indeed, separating the Passion from its anti-Jewish
history is a way of modeling the love for humanity that both Judaism and
Christianity affirm.
Conversely, Jews need to understand why Christians find the Passion to be a
moving and religiously significant story.
The release of "The Passion of the Christ" occasions a "teachable moment." We
are fortunate to live in an era in which Jews and Christians agree about the
importance of fostering mutual respect and understanding. There are rich
resources available to both scholar and layperson that deal directly with these
complex historical and theological issues. We should make use of these in
fostering interfaith dialogue.
The excitement engendered by the release of Mel Gibson's "The Passion of the
Christ" invites Jews and Christians to address these matters frankly from the
pulpit, in the classroom, and in meetings of clergy associations. Christians,
especially, must honestly confront the history of anti-Judaism that is tied to
the Passion. We should not miss this opportunity.
Rabbi David Fox Sandmel is spiritual leader of Chicago 's KAM-Isaiah Israel Congregation and occupant of the newly-established Crown-Ryan chair in Jewish Studies at the Catholic Theological Union