Relevant bibliographies by topics / Judas Iscariot

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  2. Dissertations / Theses
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Academic literature on the topic 'Judas Iscariot'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Judas Iscariot"

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MALABA KOMPANYA, Pierre. "AN ESSAY ON GUIRGIS’S PLAY THE LAST DAYS OF JUDAS ISCARIOT." International Journal of Scientific Research and Management 10, no. 11 (November 30, 2022): 1311–19. http://dx.doi.org/10.18535/ijsrm/v10i11.sh04.

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The Last Days of Judas Iscariot is a tremendous modernist play of new ideas that the writer has communicatively addressed to his contemporaries with the aim of turning a biblical account of Judas Iscariot’s betrayal of Jesus of Nazareth into a trial where he has brought in judges, lawyers, and witnesses. However, Guirgis has attempted to question and break the traditions, to question the established truths, certainties, ideas while seeking after new ones. Such new truth as heaving Judas Iscariot on the stand before judges, lawyers, and witnesses with the purpose to examine his case.
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North, J. Lionel. "Judas Iscariot." Notes and Queries 63, no. 1 (February 26, 2016): 105.2–105. http://dx.doi.org/10.1093/notesj/gjv262.

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Khajrulina, Nailia. "Judas Iscariot’s Semiotic Image in Ukrainian Literature at the Beginning of the Twentieth Century." Perspektywy Kultury 28, no. 1 (March 1, 2020): 37–42. http://dx.doi.org/10.35765/pk.2020.2801.06.

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The article under consideration is devoted to the semiotic analyses of the bib­lical apostle Judas Iscariot, one of the most contradictory religious characters. The article demonstrates the semiotic paradigm of Judas, including portrait semiotics (paleness, timidity, secrecy and slouch), gesture semiotics (abrupt movements) and symbolic semiotics (hopelessness, suicide). The research stresses the aspect of venality. It is proved that Judas Iscariot became the arche­type of venality not only in literature, but in art generally. The article’s sum­mary will be used for students learning literary criticism and philologists.
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Hale, F. "Rehabilitating Judas Iscariot in French literature." Verbum et Ecclesia 27, no. 2 (November 17, 2006): 561–75. http://dx.doi.org/10.4102/ve.v27i2.164.

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During the nineteenth and twentieth centuries, numerous French literary artists, like their counterparts in several other countries, attempted to probe the personality and motives of Iscariot. Among the most prominent were Ernest Renan, François Mauriac, Paul Raynal, and Marcel Pagnol. They evinced noteworthy literary imagination but failed to answer adequately the questions they had posed in their efforts to rehabilitate their long-despised subject. Invariably, such factors as the sparsity of information about Judas in the gospels and inadequate authorial research militated against the success of their experiments. Moreover, the varying portrayals of Judas and the multiplicity of incompatible theories which were advanced to explain his underlying motive underscores the extreme difficulty of discovering what kind of man Judas was and what prompted him to betray Jesus.
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Middleton, Paul. "The “Noble Death” of Judas Iscariot." Journal of Religion and Violence 6, no. 2 (2018): 245–66. http://dx.doi.org/10.5840/jrv201882154.

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Grigore, Beáta Aurelia. "Árulás vagy átadás?" Studia Theologica Transsylvaniensia 23, no. 2 (December 10, 2020): 329–39. http://dx.doi.org/10.52258/stthtr.2020.2.05.

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In our paper we will discuss a few aspects about the image of Judas the Iscariot, as it is shown in the gospel of Mark. On the other hand we will inspect the different meanings of the word παραδίδωμι, to try and see how the different meanings and translations of this word impacted the perception that we have about Judas.
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Kwang-Mo Lee. "The fate and freedom of Judas Iscariot." Hegel-Studien (Hegel-Yeongu) ll, no. 33 (June 2013): 251–79. http://dx.doi.org/10.17281/khegel.2013..33.009.

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Cane, Anthony. "Contested Meanings of the Name 'Judas Iscariot'." Expository Times 112, no. 2 (November 2000): 44–45. http://dx.doi.org/10.1177/001452460011200203.

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Pridan, Ariel. "Judas Iscariot: Between Betrayer and Betrayed: On Igal Mossinsohn’s Novel, Judas." Prooftexts 39, no. 1 (December 2021): 144–69. http://dx.doi.org/10.2979/prooftexts.39.1.06.

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Klimova, M. N. "Two Versions of Judas’ Betrayal: The Tale of Jerome and “The Tragedy of Judas, Prince of Iscariot” by A. M. Remizov." Studies in Theory of Literary Plot and Narratology 19, no. 1 (2022): 5–19. http://dx.doi.org/10.25205/2410-7883-2022-1-5-19.

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The perception of Judas Iscariot in world culture has repeatedly changed. The evangelists’ scant information about him in medieval apocrypha was overgrown with bizarre episodes. The image of the traitor disciple in the works of Modern age was often subjected to reflection, complication and even “rehabilitation”. The extreme points in the spectrum of possible interpretations of this image are revealed by the comparison of A. M. Remizov’s play “The Trage-dy of Judas, Prince of Iscariot” (1909) with its Old Russian source – The Tale of Jerome about Judas the Traitor. The moral Tale, according to the author’s idea, was supposed to prove the innate depravity of the future traitor of the Messiah, whose life path, even before meeting the Teacher, was burdened with the atrocities of Cain and Oedipus. But the unequivocally negative assessment of Judas in the Tale was hindered by the medieval tradition of using the Oedipus plot as an illustration of the Christian dogma of repentance and redemption. In the A. M. Remizov’s play the schematism of the original source is not only overcome, but also the image of the title character is consciously enlarged, and turned into a hero of the trag-edy of rock. The betrayal of Judas is also reinterpreted in the play, and became strangely symmetrical to the redemptive sacrifice of Christ. The prince Judas, persecuted by fate, with-out even discussing the possible path of repentance, consciously sacrificed immortality with his soul for the salvation of mankind. This version of the evangelistic betrayal reflected not only the ideas of Gnosticism, which was popular at that time, but also the moral aspects of the activities of revolutionary terrorists discussed by Russian society at the beginning of the 20th century.
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Dissertations / Theses on the topic "Judas Iscariot"

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Moeser, Annelies G. "The death of Judas Iscariot." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Savolskis, Martin A. "Scenic Design for The Last days of Judas Iscariot." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338398969.

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Cane, Anthony William Nicholas Strephon. "Two deaths for our salvation? : the place of Judas Iscariot in Christology." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.275125.

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Siegel, Elisheva S. "Challenging what we know with The Last Days of Judas Iscariot| Examining the reality." Thesis, California State University, Long Beach, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10102587.

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The following report is on the point of view, conceptualization, and evolution in its final execution of the lighting design by Elisheva S. Siegel for California State University, Long Beach Theatre Department?s 2015 University Player?s production of The Last Days of Judas Iscariot by Stephen Adly Guirgis. It is submitted in partial fulfillment for completion of the Master of Fine Arts degree in Lighting Design. I believe that the core of this story is about challenging what we know is to be true. Furthermore, to physicalize the break down of these philosophical walls throughout the court proceedings against Judas Iscariot, a grid of severe lighting angles was employed. This grid evolved from extreme isolation to a blur as these black and white lines of moral principles becomes grey. Other visual metaphors include personifying Judas? despair, a contrasting atmosphere for the Past, and propelling into another dimension during Pilate?s testimony.

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Mengue, Nguema Nadine Fludore. "La réécriture du personnage biblique de Judas Iscariote dans "Carnet secret de Judas Iscariote" d'Auguy Makey et "Judas, le deuxième jour" de Jacques Duquesne." Phd thesis, Université Paris-Est, 2012. http://tel.archives-ouvertes.fr/tel-00857365.

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L'interprétation du personnage de Judas connaît actuellement une mutation, à lafaveur de la découverte des Evangiles gnostiques, qui vont au-delà de la versionconservatrice biblique, confinée à l'accusation définitive du personnage. La réécritureromanesque de Judas paraît en effet plus féconde et nuancée, laquelle récuse touteforme de manichéisme et de réduction. A l'appui des romans d'Auguy Makey et deJacques Duquesne qui réécrivent Judas Iscariote, cette thèse étudie le processus decette réécriture qui va du mythe biblique au mythe romanesque et montre encomparant ces oeuvres que la réhabilitation du personnage est en oeuvre. Makeyprésente un Judas faustien et Duquesne un Judas oedipien. Ils se divisent sur le motif dela livraison de Jésus par Judas : la réforme de Jésus menace de mort la Loi de Moïsereprésentée par le Sanhédrin et défendue par Judas (Duquesne), l'apolitisme de Jésuscompromet la libération politique d'Israël sous occupation romaine et déçoit lesespoirs placés sur le Messie rédempteur tant attendu du peuple élu qui atermoie(Makey). Ainsi le Judas romanesque invite-t-il à plus de complexité, d'ambivalence etd'invention, où le rebelle est aussi l'ami, et le " traitre ", l'apôtre pieux. L'antinomie etla nuance sont en vigueur, sous le signe de la mélancolie de Babel. Judas ravive l'utopied'une parole romanesque attachée à la réflexion, à la relativité du jugement, et à unautre sens qui redécouvre les vertus du silence, de la dérision et du renouvellementde la langue
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Mengue, Nguema Nadine Fludore. "La réécriture du personnage biblique de Judas Iscariote dans "Carnet secret de Judas Iscariote" d’Auguy Makey et "Judas, le deuxième jour" de Jacques Duquesne." Thesis, Paris Est, 2012. http://www.theses.fr/2012PEST0017/document.

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L’interprétation du personnage de Judas connaît actuellement une mutation, à lafaveur de la découverte des Evangiles gnostiques, qui vont au-delà de la versionconservatrice biblique, confinée à l’accusation définitive du personnage. La réécritureromanesque de Judas paraît en effet plus féconde et nuancée, laquelle récuse touteforme de manichéisme et de réduction. A l’appui des romans d’Auguy Makey et deJacques Duquesne qui réécrivent Judas Iscariote, cette thèse étudie le processus decette réécriture qui va du mythe biblique au mythe romanesque et montre encomparant ces oeuvres que la réhabilitation du personnage est en oeuvre. Makeyprésente un Judas faustien et Duquesne un Judas oedipien. Ils se divisent sur le motif dela livraison de Jésus par Judas : la réforme de Jésus menace de mort la Loi de Moïsereprésentée par le Sanhédrin et défendue par Judas (Duquesne), l’apolitisme de Jésuscompromet la libération politique d’Israël sous occupation romaine et déçoit lesespoirs placés sur le Messie rédempteur tant attendu du peuple élu qui atermoie(Makey). Ainsi le Judas romanesque invite-t-il à plus de complexité, d’ambivalence etd’invention, où le rebelle est aussi l’ami, et le « traitre », l’apôtre pieux. L’antinomie etla nuance sont en vigueur, sous le signe de la mélancolie de Babel. Judas ravive l’utopied’une parole romanesque attachée à la réflexion, à la relativité du jugement, et à unautre sens qui redécouvre les vertus du silence, de la dérision et du renouvellementde la langue
Traditional historiography presents Judas as a Devil hero, with a negative influence.That thesis would like to refuse the dogmatic version of the Bible, about Judas, andinvites to another way, more dynamic. How Romanesque literature writes againstthis figure, beyond reductions and Manichaeism? Does-it proposed another version?A comparison between Auguy Makey and Jacques Duquesne attests that arehabilitation of that figure is working. But the divergence of these authors is abouttheir interpretation of Judas’ treatise. Faust myth with the first writer, and Oedipalwith the second, Judas appears as a complexly figure, beyond the violence of uniquemeaning, calling a new description, a deep mutation through an important language’sutopia, where melancholia and enjoying are revisited both, with a stochastic writing,by antinomies, silences and suspensions
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Westerhoff-Sebald, Ingrid. "Der moralisierte Judas : Mittelalterliche Legende, Typologie, Allegorie im Bild /." Frankfurt am Main : Copy-Haus, 1996. http://catalogue.bnf.fr/ark:/12148/cb39126628p.

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Lafran, Anne. "Entre ciel et terre : exègèse, symbolique et représentations de la pendaison de Judas Iscariote au Moyen-Age (XIIe-XIVe siècles)." Paris 4, 2006. http://www.theses.fr/2006PA040228.

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Épisode anecdotique du Nouveau Testament, la pendaison de Judas s’est imposée dans la tradition patristique comme un thème récurent. Au Moyen Âge, le suicide est condamné comme péché par l’Église et comme crime par les pouvoirs civils ; il est un tabou, qui n’a pas encore de nom. Le suicide de Judas, au contraire, parce qu’il est symbolique et exemplaire, est commenté, interprété et représenté. Il témoigne de l’hostilité généralisée des mentalités médiévales face à la mort volontaire, la « male mort », mais aussi de la stigmatisation de ceux qui se sont désolidarisés du corps social et des valeurs chrétiennes et qui sont voués à la même mort que Judas, perçue non plus comme suicide mais comme châtiment. Cette étude se propose d’explorer les représentations, les interprétations du suicide de Judas et leur déclinaison et de montrer comment ce thème sert, au-delà de la condamnation du suicide, l’effort de normalisation de la société, la construction des pouvoirs civils, la montée de l’antisémitisme, tout en témoignant aussi d’une meilleure connaissance de l’intériorité, caractéristique de l’Humanisme médiéval
Judas’ hanging, anecdotal episode from the New Testament, asserted itself as a recurrent topic in patristic tradition. During the Middle Age, suicide is reproved as a sin by the Church and as a crime by civil authorities ; it is a yet nameless taboo. On the contrary, Judas’ suicide, because it is symbolic and exemplary, is annotated, interpreted and pictured. It shows general hostility from medieval mentalities towards self-willed death, the “male mort”, as well as stigmatization of those who have dissociated from social entity and Christian moral values and who are doomed to the same death as Judas, not anymore considered a suicide but a punishment. The present study has in view to explore Judas’ suicide pictures, interpretations and their declensions and to point out how this topic serves, beyond suicide’s condemnation, the society normalisation effort, the civil authorities’ construction, the anti-Semitism rising, while showing a better knowledge of interiority, characteristic of medieval Humanism
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Mastoraki, Dimitra. "L' iconographie de Judas l'Iscariote dans l'art byzantin et post-byzantin : rapprochements et différences avec ses représentations en Occident et dans l'Orient chrétien." Paris 1, 2010. http://www.theses.fr/2010PA010635.

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La présente étude essaie d'analyser les représentations de Judas dans le monde byzantin et post-byzantin, en s'attachant particulièrement à l'étude de son apparence et de ses attributs, dans le contexte particulier de chaque image, et ce par rapport aux sources chrétiennes dont nous disposons. Une telle étude serait incomplète sans un aperçu global de l'iconographie du traître, qui révélera que la fréquence de l'apparition de son image et l'importance accordée à celle-ci ne reste pas invariable dans le temps et dans les différentes régions géographiques. Une étude comparative avec les représentations du traître dans l'art de l'Orient chrétien et dans le monde occidental de la même période, permet de repérer les points communs, ainsi que les différences. L'intérêt de cette recherche repose surtout sur la volonté de comprendre comment le pouvoir religieux intègre dans son répertoire iconographique l'archétype de la trahison, comme celle-ci a été perpétrée par Judas, de façon qu'il finisse paradoxalement par participer à l'oeuvre moralisatrice de celui-ci.
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Rusu, Iulia-diana. "Judas dans la littérature francophone du XXème siècle (Paul Claudel, Marcel Pagnol, Jean Ferniot, Eric-Emmanuel Schmitt, Armel Job)." Thesis, Clermont-Ferrand 2, 2013. http://www.theses.fr/2013CLF20020/document.

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Cette thèse interroge le destin de Judas chez cinq écrivains : Paul Claudel (Mort deJudas), Marcel Pagnol (Judas), Jean Ferniot (Saint Judas), Armel Job (Judas le bien-aimé)et Eric-Emmanuel Schmitt (L’Évangile selon Pilate). Passant du cadre général à celuiparticulier, la recherche se propose d’envisager la figure de Judas dans les transpositionsbibliques contemporaines et d’évaluer les nouvelles visions que le siècle a inventées.L’analyse comprend des approches s’appuyant sur les contributions du domaine du mythe,de l’exégèse biblique, historique, de la sociologie, de la psychanalyse. La plupart des récitscontemporains font de Judas un sujet moderne très complexe : il devient figure de l’artiste,du philosophe et de l’acteur.Les problématiques d’ordre social et politique se révèlent primordiales : dans uncontexte succédant à l’Holocauste, Judas renoue avec l’univers judaïque. Retranscrivant lemythe du Juif errant, Judas devient figure de la scission, du départ et de l’errance ; lesrelations au sein de la famille sont vivement remises en cause. La figure du traître devientaussi le support d’une parole restitutive. L’idiotie de filiation dostoïevskienne attribuée àJudas fait bon ménage avec le contexte littéraire contemporain ainsi qu’avec celuilégendaire réévalué.Constamment hésitant entre la réhabilitation de Judas proposée par Pagnol, Ferniot,Job, Schmitt et la réprobation du personnage par Claudel, le parcours propose un richeréseau construit autour de thématiques communes mais différemment évaluées
This doctoral dissertation questions Juda's destiny in five authors: Paul Claudel(The Death of Juda), Marcel Pagnol (Juda), Jean Ferniot (Saint Juda), Armel Job (TheBeloved Juda) and Eric-Emmanuel Schmitt (The Gospel according to Pilate). Fromgeneral to specific, this research aims at outlining the image of Judas within thecontemporary biblical renditions and to evaluate new perspectives on it. This analysistouches upon myth, biblical and historical exegesis, sociology and psychoanalysis. Mostcontemporary stories make Juda a very complex and modern subject: he embodies theartist, the philosopher, the actor.Social and political issues prove to be crucial: in a context which follows theHolocaust, Juda reconnects with the Judaic universe. By rewriting the myth of thewandering Jew, Juda becomes the figure of the scission, of the departure and of the roving;family relationships are strongly questioned. Furthermore, the figure of the traitor becomesthe repository for a restitutive speech. The idiocy, in the Dostoievskian sense, associatedwith Judas, blends well both with the contemporary literary context as well as with thereconsidered mythical one.Constantly hesitating between Judas' redemption that Pagnol, Ferniot, Job andSchmitt adopt and the condemnation of Claudel's character, this thesis focuses on aconvoluted network built around common themes that are tackled differently
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Books on the topic "Judas Iscariot"

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W, Wiersbe Warren, ed. Classic sermons on Judas Iscariot. Grand Rapids, MI: Kregel Publications, 1995.

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Brian, McNeil, ed. Judas Iscariot and other poems. Dublin, Ireland: Waxwing Poems, 2005.

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Dickinson, Michael. The lost testament of Judas Iscariot. Dingle, Co. Kerry, Ireland: Brandon, 1994.

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Guirgis, Stephen Adly. The last days of Judas Iscariot. New York: Dramatists Play Service, 2006.

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Meyer, Marvin W. The gospel of Judas: On a night with Judas Iscariot. Eugene, Or: Cascade Books, 2011.

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Crozatti, Carlo. A divine treason: Trial of Judas Iscariot. Savannah, Ga: DEC Unicorn Books, 1994.

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Crozatti, Carlo. A divine treason: Trial of Judas Iscariot. Chicago: Adams Press, 1986.

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Joyette, Anthony. For Judas Iscariot in heaven: & other poems. Montréal: AFO Enterprises, 2006.

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Archer, Jeffrey. The Gospel according to Judas: By Benjamin Iscariot. London: Macmillan, 2007.

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Maccoby, Hyam. Judas Iscariot and the myth of Jewish evil. London: P. Halban, 1992.

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Book chapters on the topic "Judas Iscariot"

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Weldon, Clodagh. "Judas Iscariot." In Encyclopedia of Psychology and Religion, 1264–67. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_360.

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Weldon, Clodagh. "Judas Iscariot." In Encyclopedia of Psychology and Religion, 944–47. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_360.

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Hart, Curtis W., Erel Shalit, Mark Popovsky, Paul Giblin, Jeffrey B. Pettis, Mark Popovsky, Mark Popovsky, et al. "Judas Iscariot." In Encyclopedia of Psychology and Religion, 473–75. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_360.

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Steinhoff, R. Lewis. "Judas Iscariot: Follower? Yes. Courageous Follower? No." In Followership and Faith at Work, 243–62. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-90614-6_13.

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Hunt, Elizabeth K. "The Model Disciple: A Comparison of Jesus and Judas Iscariot Using LMX Theory." In Christian Faith Perspectives in Leadership and Business, 17–32. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-37331-2_2.

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Anttonen, Pertti. "Two Medieval Ballads on Betrayal and Deception: Interpreting the Story of the First Christian Bishop in Finland through the Story of Judas Iscariot." In The Performance of Christian and Pagan Storyworlds, 341–66. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.miscs-eb.1.100761.

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De Quincey, Thomas. "Judas Iscariot." In The Works of Thomas De Quincey, Vol. 18: 1853–8, edited by Edmund Baxter. Oxford University Press, 2001. http://dx.doi.org/10.1093/oseo/instance.00244187.

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"‘Judas Iscariot’:." In The Nation That Fears God Prospers, 130–56. 1517 Media, 2018. http://dx.doi.org/10.2307/j.ctv47w30c.12.

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"Judas Iscariot:." In Encountering Jesus, 229–44. 1517 Media, 2014. http://dx.doi.org/10.2307/j.ctt9m0t70.19.

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"Judas Iscariot." In Mad Toy, 115–51. Duke University Press, 2002. http://dx.doi.org/10.1215/9780822383338-007.

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