The Betrayer: How An Undercover Unit Infiltrated The Global Drug Trade

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There have always been those who have wanted to tie Judas's betrayal to the fact that he had a love of money,” Cargill points out. Others have suggested a more political motive for his traitorous act. According to this theory, Judas might have become disillusioned when Jesus showed little interest in fomenting a rebellion against the Romans and reestablishing an independent kingdom of Israel. a b Spong, John Shelby (2009). The Sins of Scripture. New York City: HarperCollins. ISBN 978-0060778408. 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. Dimont, Max I. (1962). Jews, God & History (2ed.). New York City: New American Library. p. 135. ISBN 978-0451146946. The Monthly Christian Spectator 1851–1859 p. 459 "while some writers regard the account of Judas's death as simply figurative ..seized with preternatural anguish for his crime and its consequences his bowels gushed out."

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. 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 Arnett, J. J. (2000). Emerging adulthood: A theory of development from the late teens through the twenties. American Psychologist, 55,5, 469–480.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. According to the Gospel of John, Judas protested at this apparent extravagance, suggesting that the money spent on it should have been given to the poor. After this, Judas went to the chief priests and offered to betray Jesus for money. 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." Betrayer" redirects here. For other uses, see Betrayer (disambiguation). Kiss of Judas, 1304-06 by Giotto shows Judas betraying Jesus. Easton's Bible Dictionary: Judas". christnotes.org. Archived from the original on 27 September 2007 . Retrieved 26 June 2007.

Gilbert Reyes; Jon D. Elhai & Julian D. Ford (2008). "Betrayal trauma". The Encyclopedia of Psychological Trauma. John Wiley and Sons. ISBN 978-0-470-44748-2. Lifes never easy for some, but in true End-End fashion....here you watch the trials and tribulations of the Hutton family unfurl. Hensley, A. L. (2004). Why good people go bad: A psychoanalytic and behavioral assessment of the Abu Ghraib Detention Facility staff. An unpublished courts-martial defense strategy presented to the Area Defense Counsel in Washington DC on December 10, 2004. Rather than denounce Judas as Jesus’s betrayer, the author of the Gospel of Judas glorified him as Jesus’s most favored disciple. In this version of events, Jesus asked Judas to betray him to the authorities, so that he could be freed from his physical body and fulfill his destiny of saving humanity. Freyd, J. J. (1994). Betrayal-trauma: Traumatic amnesia as an adaptive response to childhood abuse. Ethics & Behavior, 4, 307–329.Valen henceforth became known as the Betrayer. As self-inflicted punishment for his sacrilege, he banished himself forever to the Hellscape. His fortified dwelling can be found not far from the Nekravol his comrades died fighting to destroy. In the course of Doom Eternal, the Betrayer helps the Doom Slayer by powering up a component for the Celestial Locator, a device which can find the Hell priests. In addition, in hopes of laying both his son's soul and his own to rest, he gifts the Slayer a special dagger designed to destroy the heart of the Icon of Sin. The Slayer later uses this weapon successfully at Urdak, preventing the Khan Maykr from taking control of the Icon. Ben-Yehuda's 2001 work ("Betrayals and Treason Violations of Trust and Loyalty" Westview Press) framed all forms of betrayals and treason under a unifying analytical framework using loyalty, trust and moral boundaries as explanatory tools. An ancient Coptic manuscript dating from the third or fourth century, containing the only known surviving copy of the Gospel of Judas.

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] Although the sanctification of the instruments of the Passion of Jesus (the so-called Arma Christi), that slowly accrued over the course of the Middle Ages in Christian symbolism and art, also included the head and lips of Judas, [129] the term Judas has entered many languages as a synonym for betrayer, and Judas has become the archetype of the traitor in Western art and literature. Judas is given some role in virtually all literature telling the Passion story, and appears in numerous modern novels and movies. But by identifying Jesus to the authorities, Judas set into motion the series of events that became the foundations of the Christian faith: Jesus’s arrest, his trial, his death by crucifixion, and eventually his resurrection, known collectively as the Passion of Christ. Erasmus believed that Judas was free to change his intention, but Martin Luther argued in rebuttal that Judas's will was immutable. John Calvin states that Judas was predestined to damnation, but writes on the question of Judas's guilt: "surely in Judas's betrayal, it will be no more right, because God himself willed that his son be delivered up and delivered him up to death, to ascribe the guilt of the crime to God than to transfer the credit for redemption to Judas." [93] Karl Daub, in his book Judas Ischariot, wrote that Judas should be considered "an incarnation of the devil" for whom "mercy and blessedness are alike impossible." [94] Nothing stands out about it. Once you have read one book of this genre they are all the same. A couple of gangsters or villains, a young pretty wife, a stereotypical east end mam, same old family drama and disputes.Due to his notorious role in all the gospel narratives, Judas remains a controversial figure in Christian history. His betrayal is seen as setting in motion the events that led to Jesus's crucifixion and resurrection, which, according to traditional Christian theology brought salvation to humanity. The Gnostic Gospel of Judas—rejected by the proto-orthodox Church as heretical—portrays Judas's actions as done in obedience to instructions given to him by Jesus, and that he alone amongst the disciples knew Jesus's true teachings. Since the Middle Ages, Judas has sometimes been portrayed as a personification of the Jewish people and his betrayal has been used to justify Christian antisemitism. [3] Historicity [ edit ] Judas’s betrayal, of course, led to Jesus’s arrest, trial and death by crucifixion, after which he was resurrected, a sequence of events that—according to Christian tradition—brought salvation to humanity. But the name “Judas” became synonymous with treachery in various languages, and Judas Iscariot would be portrayed in Western art and literature as the archetypal traitor and false friend. Dante’s Inferno famously doomed Judas to the lowest circle in Hell, while painters liked Giotto and Caravaggio, among others, immortalized the traitorous “Judas kiss” in their iconic works. Was Judas Really That Bad?