Last Days of Judas Iscariot: A Play

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Malloy, Christopher (2021). False Mercy: Recent Heresies Distorting Catholic Truth. Sophia Institute Press. p.47. Toal, M.F., ed. (1958). Sunday Sermons of the Great Fathers. Vol.2: Henry Regnery Co. p.183. {{ cite book}}: CS1 maint: location ( link) Kent, William Henry (1910). "Judas Iscariot". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol.8. New York: Robert Appleton Company. Dimont, Max I. (1962). Jews, God & History (2ed.). New York City: New American Library. p. 135. ISBN 978-0451146946.

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. Maccoby, Hyam (2006). Antisemitism and Modernity. London, England: Routledge. p. 14. ISBN 978-0415553889. Brown, Raymond E. (1994). The Death of the Messiah: From Gethsemane to the Grave: A Commentary on the Passion Narratives in the Four Gospels v.1 pp. 688–92. New York: Doubleday/The Anchor Bible Reference Library. ISBN 0-385-49448-3; Meier, John P. A Marginal Jew: Rethinking the Historical Jesus (2001). v. 3, p. 210. New York: Doubleday/The Anchor Bible Reference Library. ISBN 0-385-46993-4. Judas has been a figure of great interest to esoteric groups, such as many Gnostic sects. Irenaeus records the beliefs of one Gnostic sect, the Cainites, who believed that Judas was an instrument of the Sophia, Divine Wisdom, thus earning the hatred of the Demiurge. His betrayal of Jesus thus was a victory over the materialist world. The Cainites later split into two groups, disagreeing over the ultimate significance of Jesus in their cosmology.

Clarence Jordan The Substance of Faith: and Other Cotton Patch Sermons p. 148 "Greeks thought of the bowels as being the seat of the emotions, the home of the soul. It's like saying that all of Judas's motions burst out, burst asunder."

Laeuchli, Samuel (1953). "Origen's Interpretation of Judas Iscariot". Church History. 22 (4): 253–68. doi: 10.2307/3161779. JSTOR 3161779. S2CID 162157799. 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, [128] 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. Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford, England: Oxford University Press. ISBN 978-0195124743. 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, writes that Judas should be considered "an incarnation of the devil" for whom "mercy and blessedness are alike impossible." [94] 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.

Summary

Tres versiones de Judas" (English title: "Three Versions of Judas") is a short story by Argentine writer and poet Jorge Luis Borges; it was included in Borges's anthology Ficciones, published in 1944, and revolves around the main character's doubts about the canonical story of Judas who instead creates three alternative versions. [139] 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. Adams, Byron, ed. (2007), Edward Elgar and His World, Princeton University Press, pp.140–41, ISBN 978-0-691-13446-8 van Iersel, Bastiaan (1998). Mark: A Reader-Response Commentary. Danbury, Connecticut: Continuum International. p.167. ISBN 978-1850758297.