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From the Bimah
May 2006

(This piece recently appeared in the Jewish Journal.)

Misguided Passion

The great twentieth century philosopher, Martin Buber, had an uncanny ability to speak to ecumenical gatherings. He would often begin his lectures highlighting the many theological similarities shared by Jews and Christians.

"Jews," he said, "believe the Messiah has yet to come." To which he added, "Christians believe the Messiah has come, and they are waiting for his -- Jesus' -- return." Concluding his introduction he quipped, "Let us pray and work together for the Messiah's arrival, and when he gets here, we'll ask if he's been here before!"

In anticipation of Easter, a slightly modified version of actor, director, Mel Gibson, and screen writer, Benedict Fitzgerald's film "The Passion of the Christ" was re-cut and re-released. The second coming if you will.

Today, it is widely available in a DVD gift format. Before the movie's initial debut back on Good Friday of '04, the Jewish community was panic struck; worried the film would stir-up anti-Semitic feelings. The Anti-Defamation League, under the direction of Abe Foxman, led the charge.

Newspapers and magazines were filled with articles largely condemning the work. Opinions were cast like stones, often expressed by those who had not even seen the movie. From Jerusalem, Rome, New York and Los Angeles, and all points in between and beyond, comments flew every which way.

Even the ailing Pope John Paul II, at the time, allegedly uttered an opinion on the film that sounded more like a papal edict. "It is as it was."

To the shock of many Jews, who continue to have a medieval understanding of Jewish-Christian relations, anti-Semitism did not re-surface or intensify the result of the film's release, or re-release.

In fairness to those who continue to hold such anachronistic points of view-throughout history -- mainly European history -- the passion plays' depiction of deicide generated horrific hatred against Jews. They were banned in Rome in 1539 because they led to murderous rampages on the Jewish ghetto. Much later, in 1934, Hitler himself referred to the plays as: "precious tools."

Now, with a retrospective that comes with experience, hardly a sound can be heard from Jewish leaders; no outcries, and no expressed projected worries of accelerated anti-Semitism. Not only that, no apologetic retractions of earlier aspersions voiced.

Given all the negative reactions and expressed fear prior to the film's release, and subsequent re-release-looking back-Christians are not the only ones who need to seek forgiveness.

All along, "The Passion of the Christ," if accurately viewed, ought to have been seen as a tete-a-tete opportunity, a dialogue elucidating and clarifying these two great monotheistic religion's similarities and key differences.

The movie understandably focuses in on a largely Christian viewing audience, but its platform is derived from Judaism. Jesus was born a Jew, lived as a Jew, and yes, died a Jew. Over time, like Judaism, Christianity changed and moved away from its religious origin.

For any number of reasons, it parted with conventional Jewish thought and theology.

Consider the following three examples brought out in "The Passion of the Christ."

First: The concept of Original Sin. Derived from the Bible's Garden of Eden narrative, most Christian interpretation holds human beings inherently sinful because of Adam's (and Eve's) initial disobedience of God. Unlike Christianity, Judaism holds the human soul is born pure and unadulterated. It is the outgrowth of an ideal that holds individuals accountable for their actions-not their ancestors -- Biblical or otherwise.

Second: The polemic between faith and law is yet another area where open, heartfelt intellectual discussion can result from the movie's re-release. The apostle Paul -- also a Jew -- had an all or nothing perception of Jewish law; if you have not fulfilled all of the Bible's laws perfectly, then you are a sinner. But think about it: That God would condemn human beings whom God created less than perfect -- for being imperfect -- is more an indictment on God than it is on us.

Third, and perhaps the biggest difference between Judaism and Christianity is in the area of whom or what is the messiah -- the thematic crux of the blockbuster film.

But even here, the substantive difference between Jew and Christian on this issue revolves around the divinity of Jesus. Whether Jesus was the messiah is of secondary importance.

That is precisely why Gibson and Fitzgerald's, "The Passion" generates so much passion. It is not merely the death of Jesus the man, or even the messiah, and the implication that some Jews helped facilitate in bringing about his death. Far more significant is the indictment that some Jews collaborated in the death of God; call it what it was: an unadulterated deicide!

What is most baffling to me perhaps is how anyone can think you can actually kill God? Ignore God, disbelieve in God -- of course. But, if there is one area where Jews and Christians ought to agree it is this: God is infinite, omnipotent and transcendent. Further, all human beings are created by God, and in God's image -- no matter one's faith.

These are just three important questions the film can raise. Honest, inspiring, open, soul searching questions. Maybe that is why so many Jews feel threatened by devout Christians and the film's countless incarnations.

Suspicious that Christian loyalty, and love for Israel and the Jewish people are for motives seditious and underhanded -- that the ultimate motive is to convert unknowing Jews away from their faith.

But, if Jews are so increasingly unaware and despondent of their great, age-old religious tradition, that they cannot even debate and discuss these theological divides, then they have no one to blame except themselves.

In the meantime, movies like "The Passion," will continue to generate wonderful opportunities for both serious Jew and Christian, eager to engage in an ongoing spiritual dialogue -- ultimately working to bring the messiah to the world, if for nothing else -- to ask him if he's been here before.

Rabbi Michael Gotlieb