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Journal articles on the topic 'Judas Iscariot'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

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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2

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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3

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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4

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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7

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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8

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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9

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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10

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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11

King, Fergus J. "Betrayal or Blasphemy? “Handing over” God's Agent in the Portrayals of Judas in the Gospels." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 4 (October 21, 2019): 223–30. http://dx.doi.org/10.1177/0146107919877641.

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The exact identification of Judas Iscariot has long vexed scholars. The gospel accounts themselves say little, offering a variety of possible motivations for his action, including money and Satanic impulse. The key word used of Judas' actions, paradidonai, found in all four canonical Gospels, offers two translations, “hand over” and “betray,” which remain highly contested. However, the fact that both God and people may “hand over” offers a possible solution, which emerges from an examination of the genre and environment of the four Gospels.

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12

Campbell, Jonathan G. "Judas Iscariot and the Myth of Jewish Evil." Journal of Jewish Studies 44, no. 1 (April 1, 1993): 145–47. http://dx.doi.org/10.18647/1698/jjs-1993.

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13

Paffenroth, Kim. "The Place of Judas Iscariot in Christology (review)." Catholic Historical Review 92, no. 2 (2006): 270–71. http://dx.doi.org/10.1353/cat.2006.0145.

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14

EVANS, CRAIG A. "Understanding the Gospel of Judas." Bulletin for Biblical Research 20, no. 4 (January 1, 2010): 561–74. http://dx.doi.org/10.2307/26424720.

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Abstract The discovery and publication of the Gospel of Judas created a sensation in scholarly and popular settings alike. Much of the interest in the new publication grows out of the interpretation that was advanced, in which Judas Iscariot is understood as a hero, more or less, the greatest of the disciples, to whom Jesus entrusted his most important teaching. Ongoing critical study of the Coptic text, however, has raised troubling questions about this interpretation and on what basis it rests. The recent recovery of more fragments of the text also undermines the widely reported interpretation. The present study reviews several recent publications that suggest a very different interpretation.

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15

Салахов Аркадий, Борисович. "Gnostic Character of Jesus Christ’s Teachings in the Novel by L. N. Andreev «Judas Iscariot»." Слово и образ. Вопросы изучения христианского литературного наследия, no. 1(6) (November 15, 2022): 82–90. http://dx.doi.org/10.31802/wi.2022.6.1.007.

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Имя Иуды Искариота на протяжении многих столетий является для христиан синонимом совершения того поступка, хуже которого быть ничего не может. Даже обнаруженное в середине XX века апокрифическое Евангелие от Иуды не отразилось на восприятии образа «тринадцатого апостола». Л. Н. Андреев не мог знать текста Евангелия от Иуды, и тем удивительнее выглядит его повесть «Иуда Искариот», написанная в 1907 году и демонстрирующая иной, отличный от общепринятого взгляд на события, имевшие место в Палестине во второй четверти I века. Исходя из этих фактов, целью исследования было поставлено приведение доказательства взгляда, согласно которому Л. Н. Андреев в своём произведении не только отходит от Православного канона, но и трактует образ Иуды и его взаимоотношения с Иисусом Христом с точки зрения гностического мифа. Основной методологический принцип, использовавшийся в исследовании, — текстологический анализ повести с опорой на актуальные научные исследования «русской философии» (в частности, творчества Ф. М. Достоевского), проводимые И. И. Евлампиевым — профессором Санкт-Петербургского государственного университета. В процессе проведения исследования и после достижения его цели перед автором открылось несколько перспективных направлений, требующих более тщательной проработки и детального исследования. Среди них, например, проблема источников, повлиявших на творчество Л. Н. Андреева (в частности, на написание повести «Иуда Искариот»). For many years the name of Judas Iscariot has been for Christians the synonym of the most terrible betrayal. The apocryphal gospel from Judas discovered in the middle of the 20th century did not change the perception of «the thirteenth apostle». The writer L. N. Andreev could not be acquainted with the text of Gospel from Judas, and this fact makes his novel «Judas Iscariot» (1907) doubly interesting. It is telling another version of the story which happened in Palestine in the second quarter of the first century AD, and it is different from the generally accepted view. The purpose of this study is to prove the assumption that L. N. Andreev not only deviates from the Orthodox canon in his novel but interprets the image of Judas and his relationship with Christ from the point of view of gnostic myth. The main methodological principle which has been used in the study is the tautological analysis of the novel based on actual scientific «Russian philosophy» researches (in particular, on the study of I. I. Evlampiev, professor of SPBU, on F. M. Dostoevsky’s works). During the process of research and after the goal has been achieved a number of perspective directions have been revealed for further research. One of them is the problem of sources which had impact on L. N. Andreev’s work (specifically on the novel «Judas Iscariot»).

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Hyldahl, Jesper. "Engang slave for den retfærdige gud, nu løskøbt." Dansk Teologisk Tidsskrift 71, no. 2 (June 26, 2023): 100–113. http://dx.doi.org/10.7146/dtt.v71i2.138271.

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The discovery and publication of the Gospel of Judas from an unknown papyrus manuscript attracted a remarkable attention of public interest. This text is regarded as a very important contribution to our understanding, both of the figure of Judas Iscariot and of early Gnosticism. However, the same codex also contains other texts, among them one with the title Jakob (or: James). Despite the fact that this text has not reached the same degree of popularity as Judas, for future study in Gnosticism it is very likely Jakob and not the Gospel of Judas, which appears to be the most important text in Codex Tchacos. That is owing to the fact that this text together with the first Apocalypse of James from Nag Hammadi Codex V gives us a glimpse of the history and transmission of apocryphal texts in antiquity. This raises new perspectives with regard to the use in the early church of this kind of texts, especially concerning their authority and apparently non-canonical status

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17

Peprah, Williams Kwasi, Josephine Ganu, Daniel Dei, Edwin A. Balila, Jolly S. Balila, and Glenda Joy B. Lopez. "The Judas Iscariot Syndrome and Its Implication for Accounting Educators." Applied Finance and Accounting 6, no. 2 (July 22, 2020): 11. http://dx.doi.org/10.11114/afa.v6i2.4941.

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The study is qualitative and applied the appreciative inquiry approach to address the "Judas Iscariot syndrome" of misappropriation and wrong assumptions among accountants and treasurers. It is believed that Seventh-day Adventist universities integrate faith and learning in their educational curriculum to cause a behavioral change. There seems to be a gap between knowledge, values, and the practice of accounting and financial management. From the biblical perspective, Judas Iscariot was the treasurer among the twelve disciples of Jesus Christ, but he was said to be a thief (see John 12:4-6). This study utilized a semi-structured, self-developed, open-ended questions in interviewing ten accounting educators at Valley View University, Ghana from the Oyibi and Techiman campuses and based on the triangulation method and the 5-D cycle approach of appreciative inquiry (Define, Discover, Dream, Design, and Delivery). The study revealed that in order to generate positive change, self-discipline, truthfulness, and conscience to duty must be inculcated into the current accounting education to make the student dream to have contentment. The achievement of contentment is based on a design of biblical and ethical discussion, sharing of examples and personal experiences, truth writing and telling, and audiovisual presentation. The study recommends that accounting educators must live an exemplary life, mentor students, use ethical simulations and debates to instill self-discipline, truthfulness, and conscience to duty. A roadmap of Christian Behavior Change for Accounting Educators is developed.

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18

Gerát, Ivan. "The Anti-Legend: Judas Iscariot in Liber depictus." IKON 14 (January 2021): 87–96. http://dx.doi.org/10.1484/j.ikon.5.128294.

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19

김문현. "The Characterization of Judas Iscariot in the Gospel of John." Korean Evangelical New Testament Sudies 11, no. 4 (December 2012): 828–53. http://dx.doi.org/10.24229/kents.2012.11.4.003.

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20

Robson, Janet. "Rome Awards: Images of Judas Iscariot in late medieval Italy." Papers of the British School at Rome 68 (November 2000): 396–97. http://dx.doi.org/10.1017/s0068246200004104.

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21

Abshire, William E. "The Place of Judas Iscariot in Christology – By Anthony Crane." Religious Studies Review 33, no. 3 (July 2007): 215. http://dx.doi.org/10.1111/j.1748-0922.2007.00200_5.x.

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22

Cane, Anthony. "Judas Iscariot, Bishop Roderick Wright and the Testing of Eucharistic Boundaries." Theology 101, no. 800 (March 1998): 119–24. http://dx.doi.org/10.1177/0040571x9810100207.

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23

Ryan, Maurice. "Creating Judas Iscariot: critical questions for presenting the betrayer of Jesus." Journal of Religious Education 67, no. 3 (October 2019): 223–37. http://dx.doi.org/10.1007/s40839-019-00089-z.

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Vivcharyk, N. M. "TRANSFORMING A PLOT OF THE GOSPEL IN PLAYS “ON THE FIELD OF BLOOD” BY LESIA UKRAIINKA AND “GOLGOTHA – HOLY PASSIONS, DEATH AND RESURRECTION OF OUR LORD JESUS CHRIST” BY HRYHOR LUZHNYTSKYI." PRECARPATHIAN BULLETIN OF THE SHEVCHENKO SCIENTIFIC SOCIETY Word, no. 2(54) (January 22, 2019): 298–304. http://dx.doi.org/10.31471/2304-7402-2019-2(54)-298-304.

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The article has analyzed the literary devices of dramas “On the Field of Blood” and “Golgotha – Holy Passions, Death, and Resurrection of Our Lord Jesus Christ”. It is proved that both literary works have their origins in mysteries. The author specifies that receptions of the Gospel’s plots or characters depend on the historical epoch, the worldview of the writer, the literary conception, and the genre specificity of the literary work. Hryhir Luzhnytskyi used the method of “revival” of the Biblical story. Lesia Ukraiinka described the terrestrial way of Christ through the retrospective memories of Judas Iscariot, who had sold the Savior for the thirty pieces of silver. The author has also revealed and analyzed the differences between the two variants of play “On the Field of Blood” by Lesia Ukraiinka. She thoroughly described the character of Judas, motivations for his actions, symbolic characters, and details.

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Crook, Zeba. "Fictionalizing Jesus: Story and History in Two Recent Jesus Novels." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 33–55. http://dx.doi.org/10.1177/1476869006074935.

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AbstractFrom canonical and extra-canonical gospels to the modern phenomenon of the ‘Jesus novel’, people have been fictionalizing Jesus by filling in gaps in the historical and narrative record. This essay inaugurates a field of inquiry by contrasting two recent novels, Norman Mailer’s The Gospel According to the Son (1997) and Nino Ricci’s Testament (2002). In particular it examines how each of the novels depicts the role and character of Judas Iscariot, the question of Jesus’ performance of miracles, as well as how each novel depicts Jesus. In all, the remarkable historical plausibility of these novels, or parts of them, raises the very interesting issue of the relationship between story and history, between fiction and history.

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Lesiv, A. P. "A traitor or a victim. Judas Iscariot in Ukrainian 15th–18th centuries art." Visnik Nacional'noi' academii' nauk Ukrai'ni 03 (March 20, 2018): 85–91. http://dx.doi.org/10.15407/visn2018.03.085.

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Borisova, Valentina V., and D. O. Kotovskaya. "BIBLICAL IMAGES AND MOTIFS IN THE WORKS OF F. M. DOSTOEVSKY AND L. N. ANDREEVA." Culture and Text, no. 54 (2023): 33–40. http://dx.doi.org/10.37386/2305-4077-2023-3-33-40.

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The article provides the examples of the reflection of the biblical tradition in the works of F. M. Dostoevsky and L. N. Andreeva in the typological and historical-functional aspects. The memoirs of the author of Judas Iscariot confirm that the writer called an atheist by his contemporaries, considered Dostoevsky one of his teachers, given his experience in reproducing the images, plots and motives of the Bible. Their similar interpretations are found in both artists, which is due to the creative attitude to Christian texts. At the same time, the difference in the ideological and artistic understanding of “eternal images” and “eternal themes” is also obvious, which in turn is predetermined by the peculiarities of the religious worldview of Dostoevsky and L. Andreev.

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Manurung, Kosma. "Mencermati Kisah Dipilihnya Matias Dari Spritualitas Kaum Pentakostal." Shalom: Jurnal Teologi Kristen 2, no. 2 (December 31, 2022): 115–31. http://dx.doi.org/10.56191/shalom.v2i2.34.

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Both in organizations and in social life, the existence of a leader is absolutely necessary to ensure the maintenance of order and peace in life. The Bible gives various descriptions of the election of a person to become a leader, for example Joseph who was chosen as a leader because he was able to interpret the dreams of Pharaoh or Saul who became king of Israel by lot. This article intends to reinterpret the story of the choice of Matthias to replace Judas Iscariot in Acts 1:15-26 from the Pentecostal spirituality frame. By using descriptive research methods and support from literature studies, it is hoped that this research will be able to provide a strong explanation of the variety of leadership choices in the biblical picture, the story of the election of Matthias, and the meaning of the Pentecostals related to this story. It was found that for the Pentecostals, the story of the election of Matthias to replace Judas Iscariot was a decision of God whose election was carried out in God's way. This story is also interpreted as God's answer to restore the elect. Abstrak Baik dalam organisasi maupun dalam kehidupan bermasyarakat keberadaan pemimpin mutlak perlu untuk memastikan terjaganya ketertiban dan kedamaian hidup. Alkitab memberikan berbagai gambaran terpilihnya seseorang menjadi pemimpin, seumpama Yusuf yang terpilih jadi pemimpin karena mampu menafsirkan mimpi Firaun ataupun Saul yang menjadi raja Israel lewat undian. Artikel ini bermaksud memaknai ulang kisah dipilihnya Matias mengantikan Yudas Iskariot dalam Kisah Para Rasul 1:15-26 dari bingkai spritualitas Pentakostal. Dengan menggunakan metode penelitian deskripsi dan dukungan dari kajian literatur, penelitian ini dirahapkan mampu memberikan penjelasan yang kuat tentang ragam pemilihan pemimpin dalam gambaran Alkitab, kisah pemilihan Matias, dan pemaknaan kaum Pentakostal terkait kisah ini. Didapati bahwa bagi kaum Pentakostal, kisah dipilihnya Matias mengantikan Yudas Iskariot ini merupakan keputusan Allah yang pemilihannya dilakukan dengan cara Allah. Kisah ini juga dimaknai sebagai jawaban Allah untuk memulihkan umat pilihan.

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PARASCHIV, ANDREI. "MITUL TRĂDĂTORULUI: EVANGHELIA LUI IUDA DUPĂ LEONID ANDREEV." Slovo 13, no. 1/2023 (December 21, 2023): 47–58. http://dx.doi.org/10.62229/slv13/4.

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This paper is an analysis from a mythological-theoretical perspective of Leonid Andreyev's short story Judas Iscariot. Starting from the ideas of Roland Barthes and Mircea Eliade on myth, it examines how Andreyev contradicts and reshapes the myth of the betrayer within the belief system of Orthodox Christianity. The theme of this paper was chosen because of the importance of this myth in popular culture and because of the way in which the depiction of the antagonist in a broader and more intimate way disrupts the views about the traitor embedded in the collective mind. Andreyev's reinterpretation challenges the established significations, encourages critical thinking, and invites readers to question the established narratives. Thus, the myth of the betrayer in Andreyev's reinterpretation offers valuable insights into human nature, morality, and the complex dynamics of betrayal.

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30

Smith, T. Allan. "In the Afterglow of the Russian Silver Age: Sergii Bulgakov's "Judas Iscariot–Apostle–Betrayer"." Journal of Orthodox Christian Studies 2, no. 2 (2019): 179–98. http://dx.doi.org/10.1353/joc.2019.0022.

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31

Mariani, Umberto. "Three Reappearances of a Perennial Motif in Italian Literature: The Figure of Judas Iscariot." Italian Culture 14, no. 1 (January 1996): 385–406. http://dx.doi.org/10.1179/itc.1996.14.1.385.

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32

Deacy, Chris. "Carol A. Hebron, Judas Iscariot: Damned or Redeemed. A Critical Examination of the Portrayal of Judas in Jesus Films (1902–2014)." Theology 120, no. 4 (June 29, 2017): 299–300. http://dx.doi.org/10.1177/0040571x17698426i.

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33

Stulac, Daniel J. D., and David Andrew Smith. "David, Uriah, Jesus, and Judas: An Intertestamental Pattern of Betrayal." Journal of Theological Interpretation 16, no. 2 (December 1, 2022): 223–33. http://dx.doi.org/10.5325/jtheointe.16.2.0223.

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Abstract This essay is a study in typological exegesis across the testaments of the Christian Bible. Specifically, in light of early Christian conviction that Jesus of Nazareth is the anointed son of David, we seek to understand how the story of David’s violent murder of Uriah the Hittite and rape of Bathsheba figure within a canonical framework in which Jesus is presented as David’s heir and yet also as the one in whom the Davidic legacy of violent betrayal reaches fulfillment. Beginning with a literary reading of David’s sins and their legacy in Samuel–Kings, the essay moves to consider the under-studied reference to Uriah and his wife in the Matthean genealogy and its import for Matthew’s presentation of Jesus as a “son of David.” We suggest that in the gospel tradition, David’s violence concentrates in the obscure figure of Judas Iscariot, who, like Uriah the Hittite, appears last in the roll of individuals faithful to their Israelite king (Matt 10:4; Mark 3:19; Luke 6:16; see 2 Sam 23:39). In contrast to Uriah’s fidelity to David—but in step with David’s betrayal of Uriah—Judas’s treachery demonstrates why typological readings of Jesus as the Davidic heir remain necessarily complex. The Gospels identify Jesus as a new son of David, and in so doing, they also present him as one who transforms that scriptural paradigm through his symbolic reversal of David’s sin.

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Lioy, Dan. "Denial Versus Betrayal: A Case Study Analysis of Simon Peter and Judas Iscariot in the Fourth Gospel." Conspectus : The Journal of the South African Theological Seminary 32, no. 1 (October 2021): 125–43. http://dx.doi.org/10.54725/conspectus.2021.2.7.

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35

Pearson, Birger A. "THE LOST GOSPEL OF JUDAS ISCARIOT: A NEW LOOK AT BETRAYER AND BETRAYED – By Bart D. Ehrman." Religious Studies Review 34, no. 2 (June 2008): 108. http://dx.doi.org/10.1111/j.1748-0922.2008.00270_43.x.

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Britt Mize. "WORKING WITH THE ENEMY: THE HARMONIZING TRADITION AND THE NEW UTILITY OF JUDAS ISCARIOT IN THIRTEENTH-CENTURY ENGLAND." Journal of Medieval Religious Cultures 36, no. 1 (2010): 68. http://dx.doi.org/10.5325/jmedirelicult.36.1.0068.

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Choi, Seokhun. "The (Im-)Possibility of Forgiveness and the Theatrical Event of Love in The Last Days of Judas Iscariot." Journal of Modern English Drama 35, no. 2 (August 31, 2022): 209–27. http://dx.doi.org/10.29163/jmed.2022.8.35.2.209.

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Britt Mize. "Working with the Enemy: The Harmonizing Tradition and the New Utility of Judas Iscariot in Thirteenth-Century England." Journal of Medieval Religious Cultures 36, no. 1 (2010): 68–110. http://dx.doi.org/10.1353/mrc.0.0007.

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Townsend, John T. "Hyam Maccoby. Judas Iscariot and the Myth of Jewish Evil. New York: Free Press, 1992. ix, 213 pp." AJS Review 20, no. 1 (April 1995): 178–80. http://dx.doi.org/10.1017/s0364009400006437.

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Scheidl, Ludwig. "The sacred and the profane in the sermons of Abraham a Sancta Clara: reading notes on the book of the life and the damnation of Judas Iscariot: Judas der Erz=Schelm (1686)." Revista de História das Ideias 9, Tomo II (1987): 251–65. http://dx.doi.org/10.14195/2183-8925_9-2_7.

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Oboh, M. M., and B. I. Oboh. "Concept and Implications of Service in Christianity from the Perspective of Mary Bethany and Judas Iscariot Activities with Jesus." EAS Journal of Humanities and Cultural Studies 2, no. 5 (October 30, 2020): 293–312. http://dx.doi.org/10.36349/easjhcs.2020.v02i05.008.

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Pearson, Birger A. "The Lost Gospel: The Quest for the Gospel of Judas Iscariot ? Herbert Krosney The Secrets of Judas: The Story of the Misunderstood Disciple and His Lost Gospel ? James M. Robinson." Religious Studies Review 32, no. 4 (October 2006): 262. http://dx.doi.org/10.1111/j.1748-0922.2006.00116_21.x.

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Gregory, Andrew. "Book review: Judas and the Gospel of Jesus, Tom Wright (SPCK 2006), 88 pp, £6.99 pbk; The Lost Gospel of Judas Iscariot, Bart D. Ehrman (OUP 2006), 206 pp, £12.99 hbk." Theology 111, no. 861 (May 2008): 195–97. http://dx.doi.org/10.1177/0040571x0811186110.

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Dewulf, Jeroen. "Why Rara Burns Judas during Lent: Rethinking the Origins of Catholic Elements in Haitian Culture from an Afro-Iberian Perspective." Americas 80, no. 1 (January 2023): 33–68. http://dx.doi.org/10.1017/tam.2021.144.

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AbstractUntil the 1980s, Catholic elements in Haitian culture tended to be interpreted exclusively in connection to the forced conversion of the enslaved population under French rule. This changed following John Thornton's groundbreaking research into the development of Christianity in early modern Africa—Kongo in particular—and the awareness that a significant number of enslaved Africans already identified as Christian before their arrival in Saint-Domingue. This article's goal is to go beyond Thornton's research by showing that we can acquire a better understanding of Catholic elements in Haitian culture if we start our analysis in late medieval Iberia. To illustrate this, the article focuses on one of Haiti's most enigmatic cultural traditions, known as Chariopié, Lwalwadi, or, most commonly, Rara. Although this performance has received abundant scholarly interest, questions relating to the origin of its Catholic elements have remained largely unanswered. This is regrettable considering that Rara parades follow the liturgical calendar of Lent and intensify in frequency during Holy Week. Moreover, a key element of Rara consists of the destruction of an effigy of Judas Iscariot, in accordance with the Biblical account of the Easter story. Using a comparative analysis, this article presents a number of remarkable parallels between Rara and late medieval Iberian Lent traditions. To explain these parallels, it claims that enslaved Africans who were familiar with Iberian practices prior to their arrival in the Caribbean established, by their own initiative, a network of mutual aid and burial societies modeled on Afro-Iberian Catholic brotherhoods.

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Bernas, Casimir. "The Death of Judas: The Characterization of Judas Iscariot in Three Early Christian Accounts of his Death. By Jesse E. Robertson. Sheffield, UK: Sheffield Phoenix Press, 2012. Pp. xii + 170. Cloth, $95.00." Religious Studies Review 40, no. 1 (February 27, 2014): 46–47. http://dx.doi.org/10.1111/rsr.12108_24.

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Shirvanova, E. N., and R. M. Gadzhieva. "The image of Judas Iscariot in the context of the canonical and apocryphal Gospel in the novel of the same name by Leonid Andreev." Herald of Dagestan State University 33, no. 4 (2018): 50–58. http://dx.doi.org/10.21779/2542-0313-2018-33-4-50-58.

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Cornwall, Mark. "Treason in an Era of Regime Change: The Case of the Habsburg Monarchy." Austrian History Yearbook 50 (April 2019): 124–49. http://dx.doi.org/10.1017/s0067237819000079.

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Whatever we call “treason”—Hochverrat, trahison, velezrada, veleizdaja, felségsértés—it has been a constant phenomenon in human history. The “traitor,” the individual who breaks a major bond of trust, has emerged in every era and is usually treated as a pariah in society. At the most significant treason trial of the late Habsburg monarchy, that of fifty-three Serbs in Zagreb in 1909, the main defense lawyer Hinko Hinković began his concluding speech with a typical legal adage: that treason was “the most loathsome thing” imaginable. Down the centuries, he said, humanity had singled out two types of traitors. First, there were those who betrayed God, best personified in Judas Iscariot. Second, there were traitors to the nation such as the Spartan Ephialtes who, according to Herodotus, fatally betrayed his homeland to the Persians at Thermopylae in 480 BCE. While both types were “repulsive and terrible,” Hinković quickly opined that the latter—the national traitor—was really the most terrible. However, with an eye on the Serbs he was defending, he added that some national treasons were not actually directed against the nation. For where national aspirations did not mesh with state aspirations, or where the state was not the same as the homeland (otačbina)—there, a deed that the state might consider treasonous could be viewed as a heroic, patriotic act by the nation. In other words, treason could be interpreted as liberation from oppression, and numerous examples might be cited in this regard from recent Habsburg history, not least the way that the Magyars were now able to celebrate and memorialize the traitor-liberator Lajos Kossuth.

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Хайруліна, Наіля Фаритівна. "Семіотичні складові образу Юди Іскаріота (на прикладі творів Лесі Українки, Ольги Кобилянської, Віктора Домонтовича)." Літератури світу: поетика, ментальність і духовність 7 (June 30, 2016): 110–17. http://dx.doi.org/10.31812/world_lit.v7i0.1122.

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The article under consideration is devoted to the semiotic analyses of the biblical apostle Judah Iscariot. Being one of the most contradictory religious character, the image of Judah Iscariot is the actual subject of research. Our article demonstrates the semiotic paradigm of Judah from different points of view including portrait semiotics (paleness, timitidy, secrecy and slouch), gesture semiotics (abrupt movements)and symbol semiotics (hopelessness, suicide, treason for salvation). The research is stressed on the dualistic nature of Judah’s presentation starting from traditional betrayer and finishing the savior of society. The article’s summary will be used for students learning literary criticism and philologists

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Hernández Carracedo, José Manuel. "La caracterización de Judas Iscariote en el evangelio de Juan." Estudio Agustiniano 55, no. 1 (July 28, 2021): 5–29. http://dx.doi.org/10.53111/estagus.v55i1.40.

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El evangelio de Juan realiza una relectura original de Judas Iscariote.En este trabajo se compara la caracterización joánica del hombre “que entregó” a Jesús con la de los Sinópticos. De esta forma, podemos descubrir y estudiar la especificidad de la puesta en escena de Judas en el cuarto evangelio. La originalidad del relato joánico radica tanto en la forma de presentar a Judas (enunciación) como en los rasgos teológicos que lo definen. Por último, se presentará la hipótesis de que el “Judas del cuarto evangelio” refleja a grupos judeocristianos distintos de los grupos joánicos o escindidos de ellos.

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Beltrán, Rafael. "Del suicidio de Judas al salto de Pármeno: codicia, traición y caídas mortales en La Celestina." Celestinesca 44 (January 7, 2021): 9. http://dx.doi.org/10.7203/celestinesca.0.19428.

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El artículo se propone el estudio de las influencias de los motivos de la traición y suicidio de Judas Iscariote en las caídas mortales de cuatro personajes principales de La Celestina. Judas encarna, mejor que ningún otro personaje bíblico, la trayectoria del pecador, desde la lealtad y la traición hasta la desesperación y la muerte suicida. Se examina la figura literaria e iconográfica de la codicia, traición y suicidio de Judas en la Edad Media, centrándonos en los dos tipos de suicidio que refleja la Biblia. Se analizan las caídas accidentales (Calisto), los saltos mortales al vacío (Sempronio y Pármeno) y el suicidio (Melibea); las imágenes de representación de la traición (la bolsa de las monedas); y, finalmente, la trayectoria de Pármeno, que va, como la de Judas, desde fidelidad del buen criado, pasando por la codicia y la traición, hasta el salto mortal hacia el vacío desesperado.

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