Although Judas Iscariot's historical existence is generally widely accepted among secular historians, [4] [5] [6] [7] this relative consensus has not gone entirely unchallenged. [5] The earliest possible allusion to Judas comes from the First Epistle to the Corinthians 11:23–24, in which Paul the Apostle does not mention Judas by name [8] [9] but uses the passive voice of the Greek word paradídōmi (παραδίδωμι), which most Bible translations render as "was betrayed": [8] [9] "...the Lord Jesus on the night when he was betrayed took a loaf of bread..." [8] Nonetheless, some biblical scholars argue that the word paradídōmi should be translated as "was handed over". [8] [9] This translation could still refer to Judas, [8] [9] but it could also instead refer to God metaphorically "handing Jesus over" to the Romans. [8] Cunningham’s argument is that forgiveness is solely in God’s hands; it is up to Him to dole out forgiveness, mercy, and justice. If God’s justice is perfect, t a b Spong, John Shelby (2009). The Sins of Scripture. New York City: HarperCollins. ISBN 978-0060778408.

The discrepancy between the two different accounts of Judas's death in Matthew 27:1–10 and Acts 1:18 has proven to be a serious challenge to those who support the idea of Biblical inerrancy. [43] [42] This problem was one of the points leading C. S. Lewis, for example, to reject the view "that every statement in Scripture must be historical truth". [45] Nonetheless, various attempts at harmonization have been suggested. [42] Generally they have followed literal interpretations such as that of Augustine of Hippo, which suggest that these simply describe different aspects of the same event—that Judas hanged himself in the field, and the rope eventually snapped and the fall burst his body open, [46] [47] or that the accounts of Acts and Matthew refer to two different transactions. [48] Some have taken the descriptions as figurative: that the "falling prostrate" was Judas in anguish, [a] and the "bursting out of the bowels" is pouring out emotion. [b]

According to the account in the Gospel of John, Judas carried the disciples' money bag or box ( γλωσσόκομον, glōssokomon), [32] but the Gospel of John makes no mention of the thirty pieces of silver as a fee for betrayal. The evangelist comments in John 12:5–6 that Judas spoke fine words about giving money to the poor, but the reality was "not that he cared for the poor, but [that] he was a thief, and had the money box; and he used to take what was put in it." However, in John 13:27–30, when Judas left the gathering of Jesus and his disciples with betrayal in mind, [33] some [of the disciples] thought that Judas might have been leaving to buy supplies or on a charitable errand. Representations and symbolism [ edit ] A red-haired Judas betrays Jesus with a kiss in a Spanish paso figure.

Guirgis is a New York City playwright, and Ware says that the text of this play reflects his upbringing in the melting pot of N.Y.C. “It’s an interesting juxtaposition,” she says, “of how he uses the gumbo of New York City with these classical characters.” She calls it an “Americanization” of the idea of purgatory that aligns with our modern cultural understanding of judgment, persecution, and how long punishment should last. In some ways, says Ware, it can be seen as an allegory for our treatment of prisoners. Baldassare Labanca, Gesù Cristo nella letteratura contemporanea, straniera e italiana, Fratelli Bocca, 1903, p. 240 a b Gagné, André (June 2007). "A Critical Note on the Meaning of APOPHASIS in Gospel of Judas 33:1". Laval Théologique et Philosophique. 63 (2): 377–83. doi: 10.7202/016791ar.

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In the Eastern Orthodox hymns of Holy Wednesday (the Wednesday before Pascha), Judas is contrasted with the woman who anointed Jesus with expensive perfume and washed his feet with her tears. The hymns of Holy Wednesday contrast these two figures, encouraging believers to avoid the example of the fallen disciple and instead to imitate Mary's example of repentance. Also, Wednesday is observed as a day of fasting from meat, dairy products, and olive oil throughout the year in memory of the betrayal of Judas. The prayers of preparation for receiving the Eucharist also make mention of Judas's betrayal: "I will not reveal your mysteries to your enemies, neither like Judas will I betray you with a kiss, but like the thief on the cross I will confess you."

As a visiting assistant professor, Briggs offers a fresh style for Gustavus Theatre & Dance. “With all the discussions we had over the course of the month, I found myself asking questions and wanting to explore other possible answers,” said Courtney Leonard ’22, who plays Mother Teresa and Gloria. “This open-minded way of working has helped me add depth to my characters and overall made this experience unlike any other theater experience I’ve had here at Gustavus.” In Memoirs of Judas (1867) by Ferdinando Petruccelli della Gattina, he is seen as a leader of the Jewish revolt against the rule of Romans. [136] Edward Elgar's oratorio, The Apostles, depicts Judas as wanting to force Jesus to declare his divinity and establish the kingdom on earth. [137] The students are so hardworking,” says Ware. “They come out looking like professionals. I’m very proud of them. This production is going to be a great gift to the community.”Toal, M.F., ed. (1958). Sunday Sermons of the Great Fathers. Vol.2: Henry Regnery Co. p.183. {{ cite book}}: CS1 maint: location ( link) Cane, Anthony (2005). The place of Judas Iscariot in Christology. Farnham, England: Ashgate Publishing. ISBN 978-0754652847. Archived from the original on 13 March 2017 . Retrieved 8 February 2011. Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford, England: Oxford University Press. ISBN 978-0195124743.

The Catechism of the Council of Trent, which mentions Judas Iscariot several times, wrote that he possessed "motive unworthy" when he entered the priesthood and was thus sentenced to "eternal perdition." [101] Furthermore, Judas is given as an example of a sinner that will "despair of mercy" because he looked "...on God as an avenger of crime and not, also, as a God of clemency and mercy." [102] All of the council's decrees were confirmed by Pope Pius IV on 28 January 1564. [103] Thus, an ecumenical council, confirmed by the Magisterium of a Pope, affirmed that Judas Iscariot was condemned to Hell. The Council of Trent continued the tradition of the early Church fathers, such as Pope Leo I ("...had [Judas] not thus denied His omnipotence, he would have obtained His mercy..." [104]) , and Pope Gregory I ("The godless betrayer, shutting his mind to all these things, turned upon himself, not with a mind to repent, but in a madness of self destruction: ... even in the act of dying sinned unto the increase of his own eternal punishment." [105]) In paintings depicting the Last Supper, Judas is occasionally depicted with a dark-colored halo (contrasting with the lighter halos of the other apostles) to signify his former status as an apostle. More commonly, however, he is the only one at the table without one. Some church stained-glass windows show him with a dark halo such as in one of the windows of the Church of St John the Baptist, Yeovil.Judas then went on his own to the priests of the Temple, the religious authorities at the time, and offered to betray Jesus in exchange for money—30 pieces of silver, as specified in the Gospel of Matthew. Like the Gospel of John, the Gospel of Luke also cited Satan’s influence, rather than mere greed, as a reason for Judas’s betrayal. John, however, made clear that Judas was an immoral man even before the devil got into him: He kept the “common purse,” the fund that Jesus and his disciples used for their ministry, and stole from it. He grew up in New York City, a place where people come from all over the world and speak many languages. It’s an amazing gumbo of styles and cultures,” Ware continued. “He captures that in his language. Saint Monica, for example, sounds like a young girl from the Bronx, or East L.A. His language is very much reflective of the community he was raised in. He uses it to uplift his characters and give them dignity.” Many different accounts of Judas's death have survived from antiquity, both within and outside the New Testament. [36] [37] Matthew 27:1–10 states that after learning that Jesus was to be crucified, Judas was overcome by remorse and attempted to return the 30 pieces of silver to the priests, but they would not accept them because they were blood money, so he threw them on the ground and left. Afterwards, he committed suicide by hanging himself [38] according to Mosaic law ( Deuteronomy 21:22–23 [39]). The priests then used the money to buy a potter's field, which became known as Akeldama (חקל דמא – khakel dama) – the Field of Blood – because it had been bought with blood money. [38] Acts 1:18 states that Judas used the money to buy a field, [38] [40] and "[fell] headlong... burst asunder in the midst, and all his bowels gushed out." [38] In this account, Judas's death is apparently by accident, [38] and he shows no signs of remorse. [38] In the Divine Comedy of Dante Alighieri, Judas is punished for all eternity in the ninth circle of Hell: in it, he is devoured by Lucifer, alongside Marcus Junius Brutus and Gaius Cassius Longinus (leaders of the group of senators that assassinated Julius Caesar). The innermost region of the ninth circle is reserved for traitors of masters and benefactors and is named Judecca, after Judas.