I’m pleased to present another (probably controversial) guest article from Joey Fuson, who has previously contributed to the blog here and here. Enjoy, or hate, or ponder. And then respond.
We are all familiar with the tragic heroes of literature. They are typically initially well intentioned men who end up going astray thanks in large part to a tragic flaw (and a bad influence). A typical definition of the “tragic hero” describes a protagonist who has a fall from grace into suffering by means of his tragic flaw.
Judas Iscariot fits this definition. Think about it, Judas was a disciple. That’s typically a pretty good thing to be. He started out as a hero. He was a good man. But, his tragic flaw was greed. And this led him to sell the life of his Lord for 30 pieces of silver. This begins his “fall from grace” and also kills Jesus. However, as with all tragic heroes, he has a realization that he has screwed up, and commits suicide. This is his fall into suffering.
There is also the question of the tragedy part of it. A lot of times, we are taught to feel sorry for the tragic hero, generally because one gets the feeling it’s not always exactly his/her fault. However, this is never the case with Judas. Very few churches would herald Judas as an unlucky fellow. Even Pontius Pilate gets a better rap than Judas.
But consider just how important Judas’s action was. What if he hadn’t turned Jesus over to the authorities? Jesus had done a pretty good job of eluding them prior to this, he probably could’ve done it for longer. Maybe he could’ve grown to be really old, and have converted lots of people, and then just died peacefully, without pain and suffering. If this were the case, I just have one question about it all.
What’s the point?
The Easter holiday is really a pretty major part of the Christian religion for a good reason. Christ rising from the dead is a pretty significant thing to have happened. The resurrection and the ascension are what makes being a Christian different from other religions, at least in beliefs. So that alone points out the importance of Judas’s actions. But even more so than that, it highlights one of Jesus’ key ministries. Forgiveness is what ultimately comes out of this. Forgiveness and sacrifice. Forgiving sinners for their crimes, for those who know not what they do, and those who know exactly what they are doing. Sacrificing all for those less well off than you. And doing so without resistance of any kind. Jesus forgave the thief on the cross next to him on the spot. Jesus forgave those who killed him. And Jesus died for our sins, in the ultimate sacrifice for those who needed it most. These lessons might have lost a major amount of their importance had Jesus not died in such a horrible and tragic manner. So, as much as it pains me to say it, and as much as it will pain some of you to read it, thank you Judas. What you did was both terrible and great.
Don’t ever do it again.



6 comments
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6 June 2009 at 11:38
Gracie
So, with this being said, what is the divine balance between 1) Judas’ consequences for assisting in the murder of Jesus Christ and 2) his actions being necessary.
If you look at sin/freewill/providence, et c., there is always that conflict of yes, that was a very wrong thing to do, but it happened to work out in the end. Does that mitigate the seriousness of the crime? (crime, sin, et c. used for lack of better words)
7 June 2009 at 08:43
Just Someone
You might look into all the thought surrounding “felix culpa” – the Christian concept of a happy fall, fortunate fall, fortunate fault, etc. Generally refers to leaving the Garden, I believe, but sometimes also used in connection with Judas’ actions – which were necessary to carry out God’s will. And after all, Jesus knew what was going to happen, that someone would have to betray him. I don’t believe Jesus is ever said to condemn Judas. I actually believe the story would be better if other people killed Judas out of anger – that would highlight the difference between Jesus’ divine viewpoint (where all is accepted as What Must Be) and the human viewpoint (that some people are good and some evil and that we can distinguish this and punish the bad). As it is Judas either commits suicide, apparently out of guilt, or, in my favorite version, from Acts, buys the field himself and goes out into the middle of it where his guts promptly explode.
To Gracie: perhaps Judas kills himself due to guilt that is not inherent, but that arises out of the tension of the struggle you speak of. By his spiritual conscience, his actions were necessary and sanctioned by God and Jesus. By his societal conscience, he has fulfilled his role, obeying the laws. But by his personal conscience, he has betrayed a relationship (friend to friend, and student to teacher). This conflict is too much for him to bear. So I think Judas is actually a very relatable character to us all: one who feels the pressures of different consciences constantly tugging at him from different directions.
7 June 2009 at 15:34
Gracie
Mmmm…I’m not really talking about Judas’ suicide as much as his primary deed of betraying Jesus. So my question was more of how does God view sins in light of the big picture, how our mistakes accomplish God’s will, and is there such a thing as God cutting someone slack or striking a deal, so to speak, with someone like Judas (someone commits a heinous misstep which promotes the greater good). Please do not alert the grammar Nazi about my last sentence…agh! Run-ons…
8 June 2010 at 01:07
Leah
You may enjoy the short story by George R. R. Martin titled “The Way of Cross and Dragon.” It’s about a Catholic priest and inquisitor in the far future who is sent to investigate a new heresy on a planet that worships Judas as a saint.
8 June 2010 at 01:12
Matt Shafer
That sounds awesome. I know there’s a lot of good theologically-themed science fiction, but I haven’t read much (just “Canticle for Leibowitz,” which is awesome). Thanks for the recommendation.
29 July 2010 at 21:12
kristiancanler
I though Judas betrayed Jesus because Jesus wasn’t living up to what Judas thought he should be, i.e. temporal king and thrower-outer of Romans. Nice idea here. Just trying to work it out.