By Peter Stanford
During this interesting ancient and cultural biography, Peter Stanford deconstructs that almost all vilified of Bible characters: Judas Iscariot, who famously betrayed Jesus with a kiss. starting with the gospel bills, Stanford explores thousand years of cultural and theological heritage to enquire how the very identify Judas got here to be synonymous with betrayal and, eventually, human evil. yet because the writer issues out, there has lengthy been a counter-current of suggestion that implies that Judas could in truth were sufferer of a negative injustice: vital to Jesus' project used to be his loss of life and resurrection, and for there to were a dying, there needed to be a betrayal. This thankless function fell to Judas; should still we in reality be thankful to him for his position within the divine drama of salvation? "You'll need to decide," as Bob Dylan sang within the sixties, "Whether Judas Iscariot had God on his side." a vital yet doomed personality within the ardour narrative, and hence the full tale of Christianity, Judas and the betrayal he symbolizes proceed to play out in a lot greater cultural histories, conversing as he does to our inner most fears approximately friendship, betrayal, and the matter of evil. Judas: the final word traitor, or the last word scapegoat? this can be a compelling portrait of Christianity's so much troubling and mysterious personality.
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Judas: The Most Hated Name in History
During this attention-grabbing historic and cultural biography, Peter Stanford deconstructs that almost all vilified of Bible characters: Judas Iscariot, who famously betrayed Jesus with a kiss. starting with the gospel bills, Stanford explores thousand years of cultural and theological historical past to enquire how the very identify Judas got here to be synonymous with betrayal and, finally, human evil.
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Extra resources for Judas: The Most Hated Name in History
Example text
Scripture says ... , Rom 1:17; 2:24; 3:4, 10; 4:3, 17, 23; 8:36; 9:13, 17, 33; 10:5, 11, 15; 11:2, 8, 26; 12:19; 14:11; 15:3, 9, 21; 16:26). There is constant concern about what outsiders might think and do. Jesus' concern with "who do people say that I am" (Mark 8:27; Matt 16:13; Luke 9:18) is echoed in early Christian writings. Even though God is to judge outsiders (1 Cor 5:12-13), Paul tells Christians to behave properly "so that you are seen to be respectable by those outside the church" (1 Thess 4:12).
Religion, embedded in kinship and/or politics, is concerned with the moral order; domestic and/ or political religion is a public concern, controlled by elites and operating to maintain the public order. Attitudes and behaviors Emphasis is on self-control. self-respect, and ethical commitments in a competitive world. Emphasis is on deference and obedience to public authorities, on submission toward xxxviii BmLICAL SOCIAL VALUES AND THEm MEANING serving the stable harmony of an organic community.
Similarly, in Luke, Samaritans are included (Luke 10:33), while in Acts God brings in Gentiles as well (Acts 10:34-35). , especially Matt 18:15, 21, 35; and frequently in early Christian letters; the title indicates that they considered themselves a fictive kinship group over against other such groups). The preference for thinking in terms of either I or is clear in the common proverb found throughout the gospel narrative in various forms: "For he that is not against us is for us" (Mark 9:40); "For he that is not against you is for you" (Luke 9:50); "He who is not with me is against me and he who does not gather with me scatters" (Matt 12:30; Luke 11:23).