Frequently Asked Questions About Mel Gibson's 'Passion'

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Yes. Scholars describe these documents as "extra-biblical," meaning "outside the Bible."

Here are some examples of such documents, written at the time of the Bible, that mention Jesus:

Mel Gibson apparently relied on some of the writings of

, an Augustinian nun who lived in Germany from 1774 to 1824. She is remembered for her mystical visions of Jesus' and Mary's lives, recorded in works like "The Dolorous Passion of OUr Lord Jesus Christ." Gibson drew from this work when crafting his movie.

Emmerich is called "Venerable," a title given by the Catholic Church to holy men and women of "heroic virtue" who have not been beatified or canonized. Bedridden for years, Emmerich sewed clothes for the poor and attracted many followers who sought her advice and healing. Her supporters claim that she bore the stigmata--the wounds in the hands and feet that Christ suffered.

Emmerich has been considered for sainthood. However, it is unclear whether all her writings were her own, according to Mary Francis Lester, editor at TAN Books and Publishers, which publishes "The Dolorous Passion." Emmerich's visions were transcribed by Clemens Brentano, a poet and literary figure who, many believe, extensively embellished what Emmerich told him. Because of the uncertainty, Emmerich's writings are not being included in the Vatican process by which potential saints' lives are researched.

Opinions vary. Some Jewish (and Christian) leaders worry the movie will incite Christians to anger against Jews because they are portrayed as arranging to have Jesus crucified and egging on the authorities by shouting "Crucify him! Crucify him!"

Others say the movie carefully portrays what actually happened: the anger of the Jewish authorities at Jesus' teachings, which led to an insurrection by the Jewish masses, which led to the Romans' decision to crucify him in order to keep the peace.

analyzes it this way: "When watching "The Passion," Jews and Christians are watching two entirely different films. For two hours, Christians watch their Savior tortured and killed. For the same two hours, Jews watch Jews arrange the killing and torture of the Christians' Savior."

No.

of Jesus' life, and

. Some examples:

The devil figure that lurks throughout the movie is not in the Gospels. The figure first appears in the Garden of Gethsemane. From beneath the figure's robe, a serpent slithers toward Jesus, praying face-down on the ground. When Jesus stands, he crushes the head of the serpent with his foot. Later, the figure watches Roman soldiers sadistically beat Jesus and walks among the crowd as Jesus carries the cross. At one point, the evil figure and Mary, the mother of Jesus, engage in a face-off, a kind of contest of spiritual wills.

Another difference from the Bible is Mary's role. In Gibson's film, she appears at Jesus' trial, mops up his massive blood loss after his beating, and follows him to Calvary. Twice, when Jesus can no longer carry the cross, Jesus sees Mary and draws strength from her to continue. None of these scenes occurs in the Gospel accounts.

Another scene not in the Bible shows a woman with a white cloth gently pressing it upon Jesus' bloody face. This woman is Veronica, a legendary figure who appears in the traditional Catholic "Stations of the Cross." She does not, however, appear in the Bible.

Yet another is Jesus' beating. Gibson's film has two Roman soldiers beat Jesus with two different types of whips, tearing chunks of flesh from his body. But the beating is mentioned only briefly in the Gospels. Matthew and Mark record only these words, "having scourged Jesus," Pilate delivered him to be crucified. Luke has no Roman beating. John says only that "Pilate took Jesus and had him flogged."

In addition, one scene has demonic children tormenting Judas into hanging himself.

Yes, though she is alluded to only once (Matthew 27:19); she sends a message to her husband about Jesus, "Have nothing to do with this righteous man--I have suffered much in a dream because of him. Gibson is using artistic license here -- in the film Pilate and his wife have several conversations about what he should do.

Pontius Pilate was appointed governor or procurator of Judea by the Roman emperor Tiberius Caesar in 26 A.D. Although his official residence was in Caesarea Maritima, the Roman capital of Judea, it is plausible he would have spent the Passover season in Jerusalem to maintain order.

According to his historical contemporaries, Pilate was a harsh and violent ruler. The Jewish philosopher Philo and the Jewish historian Josephus both describe Pilate as a strong ruler whose determination to impose Roman rule and customs brought him into frequent conflict with the Jewish community. In at

, appeals to the Emperor - or the threat of such appeals - forced Pilate to reverse himself.

Philo describes Pilate this way: "he was a man of a very inflexible disposition, and very merciless as well as very obstinate." According to Philo, Pilate feared his Jewish subjects might ultimately appeal to the Roman emperor because of "his habit of insulting people, and his cruelty, and his continual murders of people untried and uncondemned, and his never ending, and gratuitous, and most grievous inhumanity."

According to Josephus, Pilate was recalled to Rome in the year 37 to defend himself against accusations he had ordered the slaughter of a large number of innocent Samaritans, gathered for a religious purpose. By the time Pilate reached Rome, the emperor Tiberius had died. No record of Pilate's fate remains.