I've been thinking... Not necessarily about Gibson's film specifically, but about the teachings about the Passion and crucifixion.
I can't speak for all Christian faiths, but I can speak for mainstream Catholicism (ie. not the brand of Catholicism Gibson subscribes to--he's a member of a uber-Conservative Catholic sect that does not recognize the reforms of Vatican II. A few of the tracts written as part of The Second Vatican Council include Gaudium et Spes and Nostra Aetate.)
I think mainstream Catholics, when considering the Passion in itself or in its recent cinematic incarnation, must keep in mind the following passages from Nostra Aetate:
As the sacred synod searches into the mystery of the Church, it remembers the bond that spiritually ties the people of the New Covenant to Abraham's stock.
Thus the Church of Christ acknowledges that, according to God's saving design, the beginnings of her faith and her election are found already among the Patriarchs, Moses and the prophets. She professes that all who believe in Christ-Abraham's sons according to faith (6)-are included in the same Patriarch's call, and likewise that the salvation of the Church is mysteriously foreshadowed by the chosen people's exodus from the land of bondage. The Church, therefore, cannot forget that she received the revelation of the Old Testament through the people with whom God in His inexpressible mercy concluded the Ancient Covenant. Nor can she forget that she draws sustenance from the root of that well-cultivated olive tree onto which have been grafted the wild shoots, the Gentiles.(7) Indeed, the Church believes that by His cross Christ, Our Peace, reconciled Jews and Gentiles. making both one in Himself.(8)
The Church keeps ever in mind the words of the Apostle about his kinsmen: "theirs is the sonship and the glory and the covenants and the law and the worship and the promises; theirs are the fathers and from them is the Christ according to the flesh" (Rom. 9:4-5), the Son of the Virgin Mary. She also recalls that the Apostles, the Church's main-stay and pillars, as well as most of the early disciples who proclaimed Christ's Gospel to the world, sprang from the Jewish people.
As Holy Scripture testifies, Jerusalem did not recognize the time of her visitation,(9) nor did the Jews in large number, accept the Gospel; indeed not a few opposed its spreading.(10) Nevertheless, God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues-such is the witness of the Apostle.(11) In company with the Prophets and the same Apostle, the Church awaits that day, known to God alone, on which all peoples will address the Lord in a single voice and "serve him shoulder to shoulder" (Soph. 3:9).(12)
Since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to foster and recommend that mutual understanding and respect which is the fruit, above all, of biblical and theological studies as well as of fraternal dialogues.
True, the Jewish authorities and those who followed their lead pressed for the death of Christ;(13) still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ.
Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel's spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone. [Emphasis added.]
Besides, as the Church has always held and holds now, Christ underwent His passion and death freely, because of the sins of men and out of infinite love, in order that all may reach salvation. It is, therefore, the burden of the Church's preaching to proclaim the cross of Christ as the sign of God's all-embracing love and as the fountain from which every grace flows.
Now, all this has me thinking...
I can't say that I know of a Church document which expresses this, so I can only say with certainty that I am speaking for myself when I say that it seems to me that anyone who would make a particular group culpable in Christ's crucifixion in fact denies the true nature of the Passion. To blame certain individuals is to deny the great love that is at the heart of the Passion. To say that Christ was crucified because of so-and-so and so-and-so is to deny that His death was a sacrifice; it makes His death like any other murder and therefore denies any divinity/spirituality associated with it.
Culpability--because of Original Sin--is universal. To suggest otherwise is to ignore one of the most fundamental Christian truths.
So I think the Vatican needs to respond to Jewish groups' requests that the Vatican restate the Church's position on the crucifixion. There's certainly no harm in reiterating it.