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

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An act of betrayal creates a constellation of negative behaviours, thoughts, and feelings in both its victims and its perpetrators. The interactions are complex. The victims exhibit anger and confusion, and demand atonement from the perpetrator, who in turn may experience guilt or shame, and exhibit remorse. If, after the perpetrator has exhibited remorse or apologized, the victim continues to express anger, this may in turn cause the perpetrator to become defensive, and angry in turn. Acceptance of betrayal can be exhibited if victims forgo the demands of atonement and retribution; but is only demonstrated if the victims do not continue to demand apologies, repeatedly remind the perpetrator or perpetrators of the original act, or ceaselessly review the incident over and over again. Freyd, J. J ., Klest, B., & Allard, C. B. (2005) Betrayal trauma: Relationship to physical health, psychological distress, and a written disclosure intervention. Journal of Trauma & Dissociation, 6(3), 83-104. Although the canonical gospels frequently disagree on the names of some of the minor apostles, [25] all four of them list Judas Iscariot as one of them. [25] [9] The Synoptic Gospels state that Jesus sent out "the twelve" (including Judas) with power over unclean spirits and with a ministry of preaching and healing: Judas clearly played an active part in this apostolic ministry alongside the other eleven. [26] However, in the Gospel of John, Judas's outlook was differentiated—many of Jesus's disciples abandoned him because of the difficulty of accepting his teachings, and Jesus asked the twelve if they would also leave him. Simon Peter spoke for the twelve: "Lord, to whom shall we go? You have the words of eternal life," but Jesus observed then that despite the fact that he himself had chosen the twelve, one of them (unnamed by Jesus, but identified by the narrator) was "a devil" who would betray him. [27] Maccoby, Hyam (2006). Antisemitism and Modernity. London, England: Routledge. p. 14. ISBN 978-0415553889. Reis, H. T.; Rusbult, C. E. (2004). Close relationships: key readings . Psychology Press. ISBN 978-0-86377-596-3.

Tahar Rahim in Talks to Play Judas Iscariot in 'Mary Magdalene' ". 22 July 2016. Archived from the original on 1 December 2017 . Retrieved 20 December 2017. The name "Judas" ( Ὶούδας) is a Greek rendering of the Hebrew name Judah ( יהודה, Y ehûdâh, Hebrew for "praise or praised"), which was an extremely common name for Jewish men during the first century AD, due to the renowned hero Judas Maccabeus. [17] [9] Consequently, numerous other figures with this name are mentioned throughout the New Testament. [14] [17] [9] In the Gospel of Mark 3:13–19, which was written in the mid-60s or early 70s AD, Judas Iscariot is the only apostle named "Judas". [9] Matthew 10:2–4 shares this portrayal. [9] The Gospel of Luke 6:12–19, however, replaces the apostle whom Mark and Matthew call " Thaddeus" with "Judas son of James". [9] Peter Stanford suggests that this renaming may represent an effort by the author of the Gospel of Luke to create a "good Judas" in contrast to the betrayer Judas Iscariot. [9] The Magazine of poetry, Volume 2, Issues 1–4 (1890) Charles Wells Moulton, Buffalo, New York "The Magazine of Poetry". 1890. Archived from the original on 13 March 2017 . Retrieved 19 July 2016. Valen's weapon, the Hellbreaker, is a Super Weapon in The Ancient Gods - Part Two, charged by hitting weak points or performing glory kills. It is noticeably powered by Sentinel energy, likely as a reflection of Valen achieving his atonement. Most, Glenn W. (2008). "The Judas of the Gospels and the Gospel of Judas". In Scopello, Madeleine (ed.). The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas. Brill. pp.75–77. ISBN 978-9004167216.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. 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] Phillips, John (1986). Exploring the gospel of John: an expository commentary. Downers Grove, Illinois: InterVarsity Press. p. 254. ISBN 978-0-87784-567-6. The most important fact about Judas, apart from his betrayal of Jesus, is his connection with antisemitism,” Joan Acocella wrote in The New Yorker in 2006. “Almost since the death of Christ, Judas has been held up by Christians as a symbol of the Jews: their supposed deviousness, their lust for money and other racial vices.”

When Maureen starts to feel ill she realises it only a matter of time before she has to tell her family. She lives for her family its all shes ever wanted and always put them first even before her health. 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. 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. 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.Menken, Maarten JJ (2002). "The Old Testament Quotation in Matthew 27,9–10' ". Biblica (83): 9–10. Archived from the original on 20 December 2008. 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] There are several explanations as to why Judas betrayed Jesus. [62] In the earliest account, in the Gospel of Mark, when he goes to the chief priests to betray Jesus, he is offered money as a reward, but it is not clear that money is his motivation. [63] In the Gospel of Matthew account, on the other hand, he asks what they will pay him for handing Jesus over. [64] In the Gospel of Luke [65] and the Gospel of John, [66] the devil enters into Judas, causing him to offer to betray Jesus. The Gospel of John account has Judas complaining that money has been spent on expensive perfumes to anoint Jesus which could have been spent on the poor, but adds that he was the keeper of the apostles' purse and used to steal from it. [67] According to some, Judas thought he could get the money for betraying Jesus without Him being killed as He would escape like He had done many times before. [68] [69] [70] [71] The phrase originates from the use of the word cross in the sense of foul play: deliberate collusion to cause someone to lose a contest of some kind.

Easton's Bible Dictionary: Judas". christnotes.org. Archived from the original on 27 September 2007 . Retrieved 26 June 2007.Betrayal is the breaking or violation of a presumptive contract, trust, or confidence that produces moral and psychological conflict within a relationship amongst individuals, between organizations or between individuals and organizations. Often betrayal is the act of supporting a rival group, or it is a complete break from previously decided upon or presumed norms by one party from the others. Someone who betrays others is commonly called a traitor or betrayer. Betrayal is also a commonly used literary element, also used in other fiction like films and TV series, and is often associated with or used as a plot twist. The families involved are intricately intertwined and family members range from those who try for a better life - to others who are hell bent on destroying lives by carrying out the most brutal and intrusive crimes to achieve personal retribution for what, in the main character, festers from jealousy.