Last Days of Judas Iscariot: A Play

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Judas is the subject of one of the oldest surviving English ballads, which dates from the 13th century. In the ballad "Judas", the blame for the betrayal of Christ is placed on Judas's sister. [134]

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.a b Spong, John Shelby (2009). The Sins of Scripture. New York City: HarperCollins. ISBN 978-0060778408. The Kiss of Judas by Giotto di Bondone (between 1304 and 1306) depicts Judas's identifying kiss in the Garden of Gethsemane Hans Urs von Balthasar (2000) [1990]. Mysterium Paschale. The Mystery of Easter. Translated by Aidan Nichols (2nded.). San Francisco: Ignatius Press. p. 77. ISBN 1-68149348-9. 1990 Edition. Gubar, Susan (2009). Judas: A Biography. New York City and London, England: W. W. Norton & Company. ISBN 978-0-393-06483-4.

Gueranger, O.S.B., Prosper (2021). The Liturgical Year. Vol.6: Passiontide and Holy Week: Preserving Christian Publications. p.375. {{ cite book}}: CS1 maint: location ( link) Chilton, Bruce; Evans, Craig A. (2002). Authenticating the activities of Jesus. Leiden, Netherlands: Brill Publishers. ISBN 978-0391041646. Archived from the original on 13 March 2017 . Retrieved 8 February 2011. In his 1969 book Theologie der Drei Tage (English translation: Mysterium Paschale), Hans Urs von Balthasar emphasizes that Jesus was not betrayed but surrendered and delivered up by himself, since the meaning of the Greek word used by the New Testament, paradidonai (παραδιδόναι, Latin: tradere), is unequivocally "handing over of self". [110] [111] In the "Preface to the Second Edition", Balthasar takes a cue from Revelation 13:8 [112] ( Vulgate: agni qui occisus est ab origine mundi, NIV: "the Lamb who was slain from the creation of the world") to extrapolate the idea that God as " immanent Trinity" can endure and conquer godlessness, abandonment, and death in an "eternal super- kenosis". [113] [114] ). A Catholic priest, Richard Neuhaus, an admitted student of Balthasar, argues that it is unknown if Judas is in Hell, and it is also possible that Hell could be empty. [115] However, Cristiani considers that Balthasar and Neuhaus are merely recycling the error of Origenism which includes denying the eternity of Hell "...by a general rehabilitation of the damned, including, apparently, Satan." [116] This error, while not considered a formal heresy, was condemned at a synod in 548 AD, which was subsequently confirmed by Pope Vigilius. [117] Role in apocrypha [ edit ]Torrey, Charles C. (1943). "The Name "Iscariot" ". The Harvard Theological Review. 36 (1): 51–62. doi: 10.1017/S0017816000029084. ISSN 0017-8160. JSTOR 1507970. S2CID 162707224. Baum, Paull Franklin (1916). "The English Ballad of Judas Iscariot". PMLA. 31 (2): 181–89. doi: 10.2307/456954. JSTOR 456954. a b p. 256 White, Joseph Blanco. Letters from Spain. H. Colburn. ISBN 9781508427162. Archived from the original on 13 March 2017 . Retrieved 19 July 2016. {{ cite book}}: CS1 maint: bot: original URL status unknown ( link) of Letters from Spain, Joseph Blanco White, H. Colburn, 1825. Ehrman argues that Judas's betrayal "is about as historically certain as anything else in the tradition", [4] [17] pointing out that the betrayal is independently attested in the Gospel of Mark, in the Gospel of John, and in the Book of Acts. [4] [17] Ehrman also contends that it is highly unlikely that early Christians would have made up the story of Judas's betrayal, since it reflects poorly on Jesus's judgement in choosing him as an apostle. [4] [34] Nonetheless, Ehrman argues that what Judas actually told the authorities was not Jesus's location, but rather Jesus's secret teaching that he was the Messiah. [4] This, he holds, explains why the authorities did not try to arrest Jesus prior to Judas's betrayal. [4] John P. Meier sums up the historical consensus, stating, "We only know two basic facts about [Judas]: (1) Jesus chose him as one of the Twelve, and (2) he handed over Jesus to the Jerusalem authorities, thus precipitating Jesus's execution." [35] Death [ edit ] 16th-century fresco from Tarzhishte Monastery, Strupets, Bulgaria, showing Judas hanging himself as described in Matthew 27:1–10 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]

a b c Taylor, Joan E. (2010). "The name 'Iskarioth' (Iscariot)". Journal of Biblical Literature. 129 (2): 367–83. doi: 10.2307/27821024. JSTOR 27821024.

Summary

However, Vatican II was a pastoral rather than dogmatic council, and Christopher J. Malloy (assistant professor of theology at the Constantin College of Liberal Arts at University of Dallas) states that Ludwig Ott's reference book Fundamentals of Catholic Dogma should be regarded, "... as being current on the infallible teachings of the Church taught by the extraordinary Magisterium." [99] That reference book identifies Judas Iscariot as an example of a person receiving punishment as a particular judgment. [100] Hans Urs von Balthasar (1988). Theo-Drama. Theological Dramatic Theory, Vol. 5: The Last Act. Translated by Graham Harrison. San Francisco: Ignatius Press. p. 123. ISBN 0-89870185-6. it must be said that this "kenosis of obedience"...must be based on the eternal kenosis of the Divine Persons one to another. 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. One of the most famous depictions of Judas Iscariot and his kiss of betrayal of Jesus is The Taking of Christ by Italian Baroque artist Caravaggio, painted in 1602. [135]