Warbler said:
Bingowings said:
The line is, Caiaphas : "His blood [is] on us and on our children!" and it is actually in Mathew (27:25) ergo my alteration (though it is spoken by the crowd and not by Caiaphas himself).
are you saying in the movie, the line was spoken by Caiaphas? Cause in the bible, it was spoken by crowd.
Bingowings said:
It has published guidelines for Catholics who wish to depict the Passion most of which Gibson failed to comply with.
interesting, what do these guildelines say about Mathew 27:25 and John 19:11?
Sorry but I don't have that information.
The United States Conference On Catholic Bishops have this to say about the film :
The scene of the stock frenzied mob uniformly calling for Christ's crucifixion in Pilate's courtyard is problematic, though once Christ begins his laborious way of the cross, Jewish individuals emerge from the crowd to extend kindness - including Veronica wiping his face and Simon of Cyrene helping carry the cross, as a chorus of weeping women lament from the sidelines. However, the most visually distinctive representatives of Jewish authority - the High Priest Caiphas (Matia Sbragia) and those in the Sanhedrin aligned with him do come across as almost monolithically malevolent. Caiphas is portrayed as adamant and unmerciful and his influence on Pilate is exaggerated. Conversely, Pontius Pilate (Hristo Naumov Shopov) is almost gentle with Jesus, even offering his prisoner a drink. This overly sympathetic portrayal of the procurator as a vacillating, conflicted and world-weary backwater bureaucrat, averse to unnecessary roughness and easily coerced by both his Jewish subjects and his conscience-burdened wife, does not mesh with the Pilate of history remembered by the ancient historians as a ruthless and inflexible brute responsible for ordering the execution of hundreds of Jewish rabble-rousers without hesitation. However, while the members of Sanhedrin are painted in villainous shades, the film is abundantly clear that it is the Romans who are Christ's executioners (a fact corroborated by both the Nicene Creed and the writings of the Tacitus and Josephus)
However they also point out that :
Concerning the issue of anti-Semitism, the Jewish people are at no time blamed collectively for Jesus' death; rather Christ himself freely embraces his destiny, stating clearly "No one takes it (my life) from me, but I lay it down of myself" (John 10:18). By extension, Gibson's film suggests that all humanity shares culpability for the crucifixion, a theological stance established by the movie's opening quotation from the prophet Isaiah which explains that Christ was "crushed for our transgressions." Catholics viewing the film should recall the teachings of the Second Vatican Council's decree, "Nostra Aetate," which affirms that, "though Jewish authorities and those who followed their lead pressed for the death of Christ, neither all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his passion." Overall, the film presents Jews in much the same way as any other group - a mix of vice and virtue, good and bad. Yet while the larger Jewish community is shown to hold diverse opinions concerning Christ's fate - exemplified by the cacophony of taunts and tears along the Via Dolorosa - it fails to reflect the wider political nuances of first-century Judea.