By Shaw M.
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In ﬁrst-century CE Israel, it would have been about as commonplace as John, Ben or Sam are today. Quite how Judas Iscariot has changed that state of affairs can be judged by the Standesamt, or German registry of births, marriages and deaths, which provides a ‘Manual of First Names’ containing all those a parent can freely choose for their child. Those wanting to go off piste must apply for special approval. Among those to be avoided, the Standesamt counsels, are product names – so no babies called ‘Porsche’ – and those with ‘evil’ connotations.
While Mark, Matthew and Luke, collectively the synoptics, have a substantial degree of overlap, John is distinctive in detail, in tone, and in its presentation of Jesus. And it provides the most detailed and arguably the most inﬂuential portrait of Judas. So, with all these caveats, let’s start with the four official accounts. If they cannot be taken literally, they must still be taken seriously in what they report of Judas Iscariot. 1 D Day of Rest In the tenth-century Voyage of Saint Brendan, an account of the Celtic monk sailing out towards the Isles of the Blessed in search of heaven, he comes upon Judas, perched on a rock, enjoying his Day of Rest.
And, as human beings, we are prone to want to attribute guilt and it is usually simpler to lay the blame wholly on an individual rather than balance their guilt with the many factors that lie behind any crime. Black-and-white answers trump shades of grey every time. It is back to scapegoating. Mark chimes more easily with our instincts, while Paul’s approach challenges them. And by encouraging scapegoating, Mark paves the way for 2,000 years of it in relation to Judas. indd 41 23/01/2015 15:06:54 J U DAS depart from Paul and shift the blame onto Judas.