The Passion of the Christ by Pastor Walter Snyder Q: What's the big fuss? A: Mel Gibson spent some twenty-five million dollars of his own money, a classic Hollywood no- no, to get the film made. He wedded the words of Scripture with Church traditions and his own artistic vision. This ~isn't~ a "life of Christ" film; it shows the final hours of Jesus' life, beginning after the Last Supper with His Gethsemane prayers. Isaiah's prophecy (chapters 52 and 53) of the "Suffering Servant" and the four Gospels provide the main Biblical material. Controversies swirl because of Gibson's inclusion of extra-Biblical events, relentless brutality, blood flowing like a low-budget slasher movie, and because of audience reaction to the film. Q: Is it anti-Semitic? A: Many Jews, some Christians, and various others react as if POTC were opening the door for violence and retaliation against the Jews for being "Christ killers." However, the film doesn't allow such a simplistic interpretation. Pilate refuses to do what he knows is right. Herod (an Idumaean) cares nothing about the case's right and wrong; he only wants a magic show from Jesus. The ruling counsel isn't unanimously condemned; the film indicates that not all the leaders agreed with the trial. Telling the ultimate story of good versus evil, POTC illustrates the collision of God's will with that of humankind and of the demonic. It isn't Jews, Romans, all sinners, or the devil himself who kills Jesus. As the Lord said, "I lay down my life that I may take it up again. No one takes it from me, but I lay it down a of my own accord. (John 10:17-18)" Q: Is it accurate? A: As much as any film ever is. We don't know the details of Christ's tortures but the film accurately depicts the content of many Roman crucifixions from the period. While most pictures of Jesus's Passion show little blood or disfigurement, I imagine that Gibson's vision is closer to the truth, especially in light of Isaiah 52:14 and 53:3. Gibson obviously owes a strong debt to the artists of the Middle Ages and Renaissance for his depiction. The conversations are, overall, believable. Events in the procession from Jerusalem blend Scripture with tradition, as when Veronica gives her veil to Jesus and His bloody image is imprinted upon it. Q: Is it a good evangelism tool? A: Not in and of itself. POTC cannot be understood without Biblical knowledge and, especially, true faith. It's easy to see ~what~ happens; knowing ~why~ is a gift of God. However, for some who have Christian friends and mentors, it might help make sense of Scripture. It also has captivated some unbelievers who've then visited Christian churches to find out more about this amazing sacrifice they've witnessed. Perhaps a good Biblical parallel is the befuddled Ethiopian eunuch who cannot figure out who Isaiah was talking about and Philip's testimony to Christ (Acts 8:26f). Q: Who should see it? A: Those who want to, provided they're ready. Defining "ready" is the difficult thing. Q: Okay, then. Who ~shouldn't~ see it? A: Spiritually and emotionally immature people. I disagree with some of my brother pastors that no one should see it before high school age. However, I wouldn't bring anyone ten or younger. Parents should see the movie before allowing younger children to attend and should prepare them ahead of time and either attend with them or make sure that responsible adults are with them in the theater. Remember, however, that the youth often watch more violent and offensive movies and play more graphic video games than we realize. POTC is a "different" violence, less likely to encourage similar behavior because it makes the audience feel more like victims than perpetrators. Q: What are those "extra-Biblical" things you mentioned? A: SPOILER ALERT: If you haven't seen the film and want to be completely surprised, skip this section. However, since a Christian already knows how the story ends, you may find this helpful. While the devil's visible presence isn't mentioned in Scripture, there's no reason to think he wasn't involved until the very end of the Passion in trying to halt the Savior's task. Read Genesis 3:15 to understand the snake in Gethsemane. As for the baby you see Satan carrying, Gibson said in an interview with ~Christianity Today~, "It's evil distorting what's good. What is more tender and beautiful than a mother and a child? So the Devil ... distorts it just a little bit. Instead of a normal mother and child you have an androgynous figure holding a 40-year-old 'baby' with hair on his back. It is weird, it is shocking, it's almost too much...." The film imagines demons driving Judas to despair and suicide. The animal from which he takes the rope appears to be a sheep, lost and dead in the wilderness. It hearkens to the Good Shepherd and to the Scapegoat (Lev 16:8) on the Day of Atonement. The swarming flies probably refer to ~Beelzebul~ (Lord of the Flies), a mocking of "Lord Baal" and a Jewish term for the prince of demons (Mt 12:24), Satan. Jesus' enemies accuse Him of being Beelzebul or an agent of Satan. Other theological and artistic references might be mentioned in a future column. Until then, those interested in studying more should start with the aforementioned Scriptures. Aids for study are available in several places, including www.lutheranchurch.ca/passion/ (a set of studies and links from the Lutheran Church---Canada). Walter Snyder is the pastor of Holy Cross Lutheran Church, Emma, Missouri and coauthor of the book "What Do Lutherans Believe." Scripture quotations, unless otherwise noted, are from ~The Holy Bible, English Standard Version~, © 2001 by Crossway Bibles. Ask the Pastor, © 2004 by Walter P. Snyder. 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