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Judas: The troubling history of the renegade apostle
In this fascinating historical and cultural biography, writer and broadcaster Peter Stanford deconstructs that most vilified of Bible characters: Judas Iscariot, who famously betrayed Jesus with a kiss. Beginning with the gospel accounts, Peter explores two thousand years of cultural and theological history to investigate how the very name Judas came to be synonymous with betrayal and, ultimately, human evil. But as Peter points out, there has long been a counter-current of thought that suggests that Judas might in fact have been victim of a terrible injustice: central to Jesus' mission was his death and resurrection, and for there to have been a death, there had to be a betrayal. This thankless role fell to Judas; should we in fact be grateful to him for his role in the divine drama of salvation? 'You'll have to decide,' as Bob Dylan sang in the sixties, 'Whether Judas Iscariot had God on his side'. An essential but doomed character in the Passion narrative, and thus the entire story of Christianity, Judas and the betrayal he symbolises continue to play out in much larger cultural histories, speaking as he does to our deepest fears about friendship, betrayal and the problem of evil. Judas: the ultimate traitor, or the ultimate scapegoat? This is a compelling portrait of Christianity's most troubling and mysterious character.
320 pages, Paperback
First published June 1, 2015
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Displaying 1 - 28 of 28 reviews
August 25, 2016
Fascinating! This history of Judas and the perception of Judas through the ages was completely fascinating.
The author starts by looking at the Gospels, both those in the bible and the Gnostic ones, that mention Judas. He compares/contrasts what is written. Judas is, surprisingly, very vaguely mentioned and what is mentioned is at times contradictory or out of sync with the circumstances. Who was Judas? What were his motives? Did he exist? It adds up to an interesting story.
Then the idea and perception of Judas is followed through the ages through artwork, written word and social concepts. He's the betrayer, the traitor, the most evil of all men ever. Whatever his is, he's certainly the symbol of all evil and blame goes to him almost always.
But has mankind seen Judas as the man he was or have we burdened him with an image he doesn't deserve? How much harm has that image caused us, in terms of perceptions, over the years?
This book laid out the facts known, follows Judas and us through the ages focussing on artwork (which was used to scare the illiterate masses away from evil), written words (poetry, Dante, etc) and how our questions towards Judas keep re-emerging and begging to be asked and explored. Have we misinterpreted the story & concept of the man?
In total a really interesting, readable book.
The author starts by looking at the Gospels, both those in the bible and the Gnostic ones, that mention Judas. He compares/contrasts what is written. Judas is, surprisingly, very vaguely mentioned and what is mentioned is at times contradictory or out of sync with the circumstances. Who was Judas? What were his motives? Did he exist? It adds up to an interesting story.
Then the idea and perception of Judas is followed through the ages through artwork, written word and social concepts. He's the betrayer, the traitor, the most evil of all men ever. Whatever his is, he's certainly the symbol of all evil and blame goes to him almost always.
But has mankind seen Judas as the man he was or have we burdened him with an image he doesn't deserve? How much harm has that image caused us, in terms of perceptions, over the years?
This book laid out the facts known, follows Judas and us through the ages focussing on artwork (which was used to scare the illiterate masses away from evil), written words (poetry, Dante, etc) and how our questions towards Judas keep re-emerging and begging to be asked and explored. Have we misinterpreted the story & concept of the man?
In total a really interesting, readable book.
April 14, 2015
Peter Stanford has written one of the most interesting biographies of a Biblical character whose name is still known by one and all today as the ultimate and most despicable traitor the name which we call any traitor, Judas. Peter Stanford has written a fantastic account of Judas from the Gospels and how he has been dealt with throughout the ages.
What we do learn that Judas Iscariot is probably one of the most well know names from the Bible, who we know betrayed Jesus to the Roman Guards in the garden at Gethsemane. We may recognise his name even though we learn that it only gets twenty-two mentions in the Bible and that we do not know anything about him. Peter Stanford poses the questions others have asked but never really answered and has broken Judas’ story down in to three distinct sections, Judas – The Evidence, which is based on what is in the Gospels and New Testament literature along with the Apocrypha (which refers to a set of texts included in the Septuagint but not in the Hebrew Bible) the earliest which were the Pauline letters written around 50 – 60 C.E..
The Second Section, Judas – Satan’s tool, builds on the cult of Judas that built up throughout the medieval period, when there were pilgrimages to the site of Judas’s death where no a convent to a little known Saint stands. What we do learn, is that to find The Field of Blood in Jerusalem is virtually impossible today competing with other religious sites around the city.
The final section, Judas – God’s Agent, deals with how over the centuries we have seen and possibly misinterpreted Judas and his motives. This section also looks at how some blame Judas for the reason of Anti-Semite thinking and actions within the Church. This section deals with how the church and history has dealt with Judas and the depictions we see of him in religious art and stained glass windows. Judas is often depicted with ginger hair, which is used to emphasise his evil doings.
Throughout the book there are some very interesting vignettes such as the name Judas was a popular name at the time, similar to going in to a Welsh town and asking for a Mr Jones and thousands of people replying, yes how can I help you? That today the name Judas is a name that is almost extinct, but there is a Canadian artist called Judas Ullulaq.
Peter Stanford has written an engrossing and very readable account about one of the darkest names within the New Testament and whose name we still use and abuse to this day. Whether you believe Judas was preordained or that Jesus selected him due to his character traits and failures or that he was just greedy he does ask us to shine a light on our inner self to those dark corners. Stanford does show that Judas was and still is a man for all seasons, and for only 22 mentions in the Bible his name still looms large today.
The use of not just Biblical texts but what could be seen as the cult of Judas in art and other writing such as poetry aids this book and makes it far more readable. This is an excellent book and I cannot recommend it highly enough.
What we do learn that Judas Iscariot is probably one of the most well know names from the Bible, who we know betrayed Jesus to the Roman Guards in the garden at Gethsemane. We may recognise his name even though we learn that it only gets twenty-two mentions in the Bible and that we do not know anything about him. Peter Stanford poses the questions others have asked but never really answered and has broken Judas’ story down in to three distinct sections, Judas – The Evidence, which is based on what is in the Gospels and New Testament literature along with the Apocrypha (which refers to a set of texts included in the Septuagint but not in the Hebrew Bible) the earliest which were the Pauline letters written around 50 – 60 C.E..
The Second Section, Judas – Satan’s tool, builds on the cult of Judas that built up throughout the medieval period, when there were pilgrimages to the site of Judas’s death where no a convent to a little known Saint stands. What we do learn, is that to find The Field of Blood in Jerusalem is virtually impossible today competing with other religious sites around the city.
The final section, Judas – God’s Agent, deals with how over the centuries we have seen and possibly misinterpreted Judas and his motives. This section also looks at how some blame Judas for the reason of Anti-Semite thinking and actions within the Church. This section deals with how the church and history has dealt with Judas and the depictions we see of him in religious art and stained glass windows. Judas is often depicted with ginger hair, which is used to emphasise his evil doings.
Throughout the book there are some very interesting vignettes such as the name Judas was a popular name at the time, similar to going in to a Welsh town and asking for a Mr Jones and thousands of people replying, yes how can I help you? That today the name Judas is a name that is almost extinct, but there is a Canadian artist called Judas Ullulaq.
Peter Stanford has written an engrossing and very readable account about one of the darkest names within the New Testament and whose name we still use and abuse to this day. Whether you believe Judas was preordained or that Jesus selected him due to his character traits and failures or that he was just greedy he does ask us to shine a light on our inner self to those dark corners. Stanford does show that Judas was and still is a man for all seasons, and for only 22 mentions in the Bible his name still looms large today.
The use of not just Biblical texts but what could be seen as the cult of Judas in art and other writing such as poetry aids this book and makes it far more readable. This is an excellent book and I cannot recommend it highly enough.
February 8, 2016
Judas
what does you feel or link this name to
Treachery.Double Crossing.Selling out
all this bad names are linked to that name
but the Author tries to Deconstruct this theory which prevailed for 2000 years
and tries to put that that name in favor light because without Judas selling out Jesus to roman there will be no death and without Jesus death there will be no resurrection
maybe Judas was the anti hero for many centuries to many people,
but this book will try to change long held views about Divine drama of Jesus death and resurrection
and who was the person who God have chosen to Start this Drama
You guess right
Judas
enjoy this book
what does you feel or link this name to
Treachery.Double Crossing.Selling out
all this bad names are linked to that name
but the Author tries to Deconstruct this theory which prevailed for 2000 years
and tries to put that that name in favor light because without Judas selling out Jesus to roman there will be no death and without Jesus death there will be no resurrection
maybe Judas was the anti hero for many centuries to many people,
but this book will try to change long held views about Divine drama of Jesus death and resurrection
and who was the person who God have chosen to Start this Drama
You guess right
Judas
enjoy this book
May 16, 2017
'Alas for that man by whom the Son of man is betrayed! Better for that man if he had never been born!' Jesus's words as found in the Gospel of Matthew could hardly be harsher. And Judas Iscariot has certainly suffered from bad press since the days of the early Church, his name held synonymous with the most despicable form of treachery. Yet, it has also become quite fashionable to recast Judas as an anti-hero, a Romantic figure or as a well-meaning, if misguided, disciple.
Whatever your take on Judas, this book will provide plenty of interesting material to ponder upon. It is nothing less than a cultural history of the figure of this controversial apostle, starting from his portrayal in the Gospels and ending with contemporary literary representations, via the apocryphal gospels, the writings of Early Church Fathers, medieval art and the upheavals of the Renaissance and the Enlightenment. Prior to each chapter there are alphabetical "encyclopaedic" entries defining words, concepts, myths or scraps of folklore associated with Judas.
Peter Stanford is a writer and journalist, a former editor of the Catholic Herald, and a regular contributor to The Tablet, The Sunday Times, The Guardian and The Observer. Knowing where the author is coming from helps to appreciate both the strengths and the weaknesses of this book. What struck me is that it often reads like an extended magazine article. On the plus side, this means that the book is flowing, highly readable and often entertaining. It is also evidently well-researched. That said, there aren't too many references. This is the price to pay for "readability" you might say. Well, not necessarily. A book I read earlier this year, Miracles at the Jesus Oak: Histories of the Supernatural in Reformation Europe, was really fun despite being an academic text, each chapter supported by pages of notes, references and bibliography.
Stanford is a practicing Catholic and it was good to read a book dealing (at least partly) with Church history written by somebody who clearly has personal knowledge of Catholic doctrine and rituals. This doesn't mean that the book is biased - on the contrary, Stanford is not squeamish about underlining the anti-Semitic link that was often drawn in Christian circles between Judas "the traitor" and the Jewish people. Stanford considers this as one of the seeds of the Shoah. He makes the point that although the Nazis were certainly no Christians, and often found resistance from believers (including Catholics), they exploited a pre-existent streak of anti-Semitism, partly fomented by these 'symbolical' portrayals of Judas. It can make for uncomfortable reading, but it is a story which should be told, "lest we forget".
Whilst generally balanced, Stanford elsewhere succumbs to facile historical and religious prejudices. Thus, he has no problem referring to the 14th century as "the early Renaissance" (although, to me it clearly falls within the "late medieval period") but, in describing the virulent anti-Semitism of the nascent Reformation movement of the 16th century, he refers to it as retaining a "medieval" outlook. It seems that for Stanford "medieval" is a derogatory adjective rather than a historical term. Similarly, the book also propagates the "popular" view of religion being the scourge of science. The symbolical depiction in certain religious art of Judas giving birth to a baby at the moment of death is half-jokingly referred to as an indication of the Church's disregard for scientific correctness. In a chapter on the Enlightenment, when "the shackles on the late medieval mind were thrown off", Stanford comments that "the skies were surveyed not for angels with harps on clouds in heaven, but for the sun, the stars and the planets", blissfully disregarding the heritage of medieval astronomy.
I enjoyed a section on Elgar's oratorio "The Apostles" but again a certain "liberal Catholic" prejudice creeps in. Stanford correctly points out that Judas has an important role in Elgar's musical work and that the composer opts for a psychological and more "forgiving" interpretation of Judas's motives. He also convincingly argues that Judas's tortured mind could be a symbol of Elgar's grappling with his own religious doubts. Stanford however then adds that in the first decade of the twentieth century, the Catholic Church was at its most reactionary. The 'Modernist Controversy', a Vatican-inspired witch-hunt aimed at those Catholic theologians who were attempting to find common ground between science, philosophy and religion, was making it appear medieval to most onlookers" Now, I am no Elgar expert, but from what I've read about him over the years, my understanding is that most of his religious dilemmas had their roots in the consistent prejudice he faced as an upcoming composer trying to make his mark on a resolutely Protestant (if not anti-Catholic) Establishment. But of course, Stanford can't help making another "medieval" dig.
Despite my reservations, I enjoyed this book overall, and look forward to sampling other works by Stanford, possibly starting with The She-Pope: Quest for the Truth Behind the Mystery of Pope Joan...
Whatever your take on Judas, this book will provide plenty of interesting material to ponder upon. It is nothing less than a cultural history of the figure of this controversial apostle, starting from his portrayal in the Gospels and ending with contemporary literary representations, via the apocryphal gospels, the writings of Early Church Fathers, medieval art and the upheavals of the Renaissance and the Enlightenment. Prior to each chapter there are alphabetical "encyclopaedic" entries defining words, concepts, myths or scraps of folklore associated with Judas.
Peter Stanford is a writer and journalist, a former editor of the Catholic Herald, and a regular contributor to The Tablet, The Sunday Times, The Guardian and The Observer. Knowing where the author is coming from helps to appreciate both the strengths and the weaknesses of this book. What struck me is that it often reads like an extended magazine article. On the plus side, this means that the book is flowing, highly readable and often entertaining. It is also evidently well-researched. That said, there aren't too many references. This is the price to pay for "readability" you might say. Well, not necessarily. A book I read earlier this year, Miracles at the Jesus Oak: Histories of the Supernatural in Reformation Europe, was really fun despite being an academic text, each chapter supported by pages of notes, references and bibliography.
Stanford is a practicing Catholic and it was good to read a book dealing (at least partly) with Church history written by somebody who clearly has personal knowledge of Catholic doctrine and rituals. This doesn't mean that the book is biased - on the contrary, Stanford is not squeamish about underlining the anti-Semitic link that was often drawn in Christian circles between Judas "the traitor" and the Jewish people. Stanford considers this as one of the seeds of the Shoah. He makes the point that although the Nazis were certainly no Christians, and often found resistance from believers (including Catholics), they exploited a pre-existent streak of anti-Semitism, partly fomented by these 'symbolical' portrayals of Judas. It can make for uncomfortable reading, but it is a story which should be told, "lest we forget".
Whilst generally balanced, Stanford elsewhere succumbs to facile historical and religious prejudices. Thus, he has no problem referring to the 14th century as "the early Renaissance" (although, to me it clearly falls within the "late medieval period") but, in describing the virulent anti-Semitism of the nascent Reformation movement of the 16th century, he refers to it as retaining a "medieval" outlook. It seems that for Stanford "medieval" is a derogatory adjective rather than a historical term. Similarly, the book also propagates the "popular" view of religion being the scourge of science. The symbolical depiction in certain religious art of Judas giving birth to a baby at the moment of death is half-jokingly referred to as an indication of the Church's disregard for scientific correctness. In a chapter on the Enlightenment, when "the shackles on the late medieval mind were thrown off", Stanford comments that "the skies were surveyed not for angels with harps on clouds in heaven, but for the sun, the stars and the planets", blissfully disregarding the heritage of medieval astronomy.
I enjoyed a section on Elgar's oratorio "The Apostles" but again a certain "liberal Catholic" prejudice creeps in. Stanford correctly points out that Judas has an important role in Elgar's musical work and that the composer opts for a psychological and more "forgiving" interpretation of Judas's motives. He also convincingly argues that Judas's tortured mind could be a symbol of Elgar's grappling with his own religious doubts. Stanford however then adds that in the first decade of the twentieth century, the Catholic Church was at its most reactionary. The 'Modernist Controversy', a Vatican-inspired witch-hunt aimed at those Catholic theologians who were attempting to find common ground between science, philosophy and religion, was making it appear medieval to most onlookers" Now, I am no Elgar expert, but from what I've read about him over the years, my understanding is that most of his religious dilemmas had their roots in the consistent prejudice he faced as an upcoming composer trying to make his mark on a resolutely Protestant (if not anti-Catholic) Establishment. But of course, Stanford can't help making another "medieval" dig.
Despite my reservations, I enjoyed this book overall, and look forward to sampling other works by Stanford, possibly starting with The She-Pope: Quest for the Truth Behind the Mystery of Pope Joan...
May 29, 2025
I find Stanford meanders between making interesting culturally appropriate points to repeating himself and making a case that doesn’t go far beyond one sentence. His chapter on the gospels is frustrating, the other chapters on how culture regards Judas are littered with interest but it sort of meanders too much for me.
December 27, 2016
I have just discovered the work of Peter Stanford for the first time when reading his book Judas
Judas is perhaps the most hated man and the most famous character in the human history, everyone knows his story or at least everyone knows that he was a traitor. Who has never heard of the kiss of Judas?
Bob Dylan wondered if one could not envisage that God was next to Judas at the moment of his kiss of treason
Cardinal Walter Brand-Muller, the president of the Pontifical Committee for the Historical Sciences, asked the same question: a traitor or a gear in a divine plan
The author takes us on a journey through the history from Jerusalem to Europe. The book is a philosophical, religious, historical, cultural and artistic journey through centuries
In his book the author searches for Judas everywhere, in the place where the presupposed story happened, in the gospels, the apocryphal gospels, the Gnostic manuscripts, the discourse of modern politicians, the works Of art speaking of the late Supper and of Judas, in the popular culture, in proverbs, everywhere, and Judas is almost everywhere, and he asks the great question: was this man really the traitor?
Judas died two millenniums ago, but his presence is tenacious until modern time, in Hitler's speech, in the discourse against money, in the anti-Semitic discourse, in the homophobic discourse, in the Christianity conflicts , In the names of the children, in the speech of Luther, in the discourse of the Catholic Church in our everyday language everywhere ...
The book start with a journey to Jerusalem in the Getehsami, where the author seeks traces of the olive tree in the convent where it is supposedto be.
Then he makes a comparative study between the gospels and stops on the gospel of Judas,
It traces the opinion of the Catholic church and public opinion on Judas during the course of history, scrutinizing and analyzing paintings and writings describing the Supper or the death of Judas. We can find the Judas of the middle ages traitor representing all the evil and also representing all the Jews, the Judas manipulated by God, Judas the best friend of Jesus, the Judas that the other apostles envy and finally the Judas who is a man and who can be touched by forgiveness
He start each chapter with a small paragraph about Judas in popular culture: for example, the Simmel, a cake prepared for Easter decorated with 11 balls representing the remaining eleven apostles and an empty space symbolizing the traitor Judas.
As Rene Girad said about him: Judas represents the scapegoat of the humanity, where all sins and betrayals have been thrown at him. The apostles and evangelists tried to throw at him their guilt when they allowed the crucifixion of Jesus
If Judas existed or not, if the betrayal was or was not, the course of history will not have changed, the Pharisees had a plan to kill Jesus as well as the soldiers do not need a Kiss to recognize a man as well known as Jesus
Judas interests mankind at this point because there is Judas in each of us, Which man has never betrayed a friend or colleague
https://controversialreview.blogspot....
August 18, 2024
Peter Standford’s book begins on the road to Hakeldama, the “field of blood” where Judas Iscariot is said to have taken his own life following the crucifixion of Jesus Christ who, days earlier was betrayed by Judas for, according to the gospels, 30 pieces of silver. There is a travelogue nature to this opening as the author searches for reference to Judas in the local region, some memorial to the site where Judas met his end, either through hanging or through a divine, spontaneous combustion depending on which source you choose to believe. The only real nod to the Biblical traitor is within the women’s monastery of Saint Onouphrius on the southern slope of the Gehenna hillside, close to the Kidron Valley. Located here is a Judas icon and the rumour that the olive tree from which his body hung still stands (unlikely given they only live for 500 years). Behind the icon are caves where the apostles are said to have hid from the authorities in the days after Jesus’ arrest.
Following this unfashionable pilgrimage the next few chapters take us through the limited evidence for the life of Judas Iscariot and the various meanings behind his name. For all his seeming importance to narrative, Judas acquires just 22 mentions in the Gospels with further references coming elsewhere in the New Testament (Luke gives the name Judas to two different disciples, confusing matters helpfully). He is ascribed a father in a short lineage and a homeland; he is the only apostle identified geographically, Iscariot likely meaning “of Qeriot”, a town south of Jerusalem, in Judea. This makes him the only non-Galilean of the group; an outsider already before any betrayal has taken place. Mark, in his gospel, is already setting Judas apart.
The four gospels have varying accounts of the narrative. According to Matthew Judas betrayed Jesus for money, identifying him with a kiss which is now the generally accepted chain of events. However, Luke introduced the possibility that Judas was possessed by Satan at the time of the betrayal while Mark claimed the high priest Caiaphas was looking to arrest Jesus and actively sought out a betrayer directly. John makes no mention of the silver but identifies Judas as the treasurer of the group - if so he would have had no need to seek money from the priests since he had access to illicit funds should he wish to steal them, theft being surely better than betraying a man you claim to love?
This gets to the nub of the importance of Judas and what makes him such a fascinating character. Christians still know his name as the most evil in history, and yet could Christianity be possible without him? Jesus knew Judas would betray him and that it was all a part of God’s plan, God in monotheistic religions being incapable of error and having a pre-determined outcome for all subjects must mean Judas had no choice but to take the action he did. Or, similar to the role of Indiana Jones in Raiders of the Lost Ark, does his act and presence make no difference to the outcome whatsoever in which case why does Christianity need a scapegoat, other than to scare people? Hard to imagine the Romans and the priestly class in Jerusalem didn’t know which of the group Jesus was given his behaviour after arriving in Jerusalem - witnesses can’t have been in short supply when thinking of his actions in the Temple against the money lenders.
Beyond the gospels and apocrypha, including a Gnostic gospel purporting to be Judas’ own discovered in 2006, the biography moves into a cultural history of Judas from early Christian times through to the present day. The early church utilised the story of Judas in a form of muscular Christianity to spread fear against sin, and that you too could end up burning for all eternity as Judas was. Sinning of course including belonging to any Pagan polytheism or, of course, Judaism. Anti-Semitism is never far from the surface of the Judas story, so many of the depictions of him in art have become the tropes used agains the Jews over centuries, whether it’s his allegedly twisted physical features or his wanton desire for money at all costs; the toxicity with which Judas has been portrayed has been passed on to an entire people, as those that sought to attack them claimed Judas was their effective spiritual representative. Being Judean, and set apart from the start, made Judas all the easier to show as “properly” Jewish and unlike the people of Galilee.
The literary canon in which Judas dwells is huge. Dante is probably the most memorable of these appearances in which the author has him in the deepest circle of hell, being endlessly chewed on and regurgitated by Satan alongside, somewhat randomly, Brutus and Cassius, the murderers of Julius Caesar - the the early Renaissance was effectively an artistic cover version of antiquity. No one else makes it into this exclusive damned ice-covered (not inflamed) club. Judas features on many church frescoes and altar-pieces, becoming more disfigured on each one, or more animalistic. He is ascribed with an “evil eye” and engorged genitals; naturally he is always represented without a halo in comparison to the other apostles. His image is used to justify the expulsion of Jews from several European nations in the Medieval period, and for those areas where Jews remain their ability to work or own property is severely curtailed leaving banking, or usury, a sin for Christians and Muslism, often the only profession left open to them (It is a sin according to the Torah too, but what choice did people have?).
By the enlightenment, scholars like Erasmus are starting to question the Judas story and become more circumspect, his sins for the Dutch priest being more akin to Pontius Pilate and Caiaphas then the worst of the worst - a man who made bad choices. Ironically, as Catholic figures were beginning to look at things in a more nuanced way Martin Luther and John Calvin raged against Judas and utilised him for further attacks on Jewish people via the Protestant Reformation. Luther penned a particularly disgusting tract in which he claimed that Jews gathered the entrails and excrament of Judas’ corpse in their gold and silver bowls and ate from them thus corrupting their race for all time. Into modern times Judas is again linked with the Jews for the benefit of the Dreyfus Affair in France and later mentioned, albeit fleetingly, in Mein Kampf. Often labelled as an atheist, Adolf Hitler claimed he was doing God’s work - it’s hard not to feel the Judas / Jewish connection didn’t play a role in his “work”.
The word Judas is used for anyone who is seen as betraying something or someone, a cause, an individual, a team. Stanford here mentions Bob Dylan who was ascribed the name after using electric instruments in his performances and the notorious case of Luis Figo who had a dead pig’s head thrown at him after transfering from Barcelona to bitter rivals Real Madrid. While biblical knowledge is thin among the population generally, the slur of Judas never needs to be explained. The only thing I can think of that is missing from the book is a more detailed look at the possibility of Judas being a revolutionary who wanted to take the fight to Rome, to save the Jews from the imperial yoke they were living under and that he decided his peacenik boss was no longer the man to do it. This is mentioned in the folk song by Leon Rosselson which was the first I’d heard of it as a concept; the chorus line being “Stand up, stand up for Judas, And the cause that Judas served, It was Jesus who betrayed the poor with his word”.
It is though a wonderfully entertaining book; no mean feat when dealing with the fairly dry subject of church / Christian history. Whether you think the whole thing is a lie, or a scam, it’s impossible to deny the impact Judas has had on our world and knowing about his story is key to understanding why certain things were done, and how.
Following this unfashionable pilgrimage the next few chapters take us through the limited evidence for the life of Judas Iscariot and the various meanings behind his name. For all his seeming importance to narrative, Judas acquires just 22 mentions in the Gospels with further references coming elsewhere in the New Testament (Luke gives the name Judas to two different disciples, confusing matters helpfully). He is ascribed a father in a short lineage and a homeland; he is the only apostle identified geographically, Iscariot likely meaning “of Qeriot”, a town south of Jerusalem, in Judea. This makes him the only non-Galilean of the group; an outsider already before any betrayal has taken place. Mark, in his gospel, is already setting Judas apart.
The four gospels have varying accounts of the narrative. According to Matthew Judas betrayed Jesus for money, identifying him with a kiss which is now the generally accepted chain of events. However, Luke introduced the possibility that Judas was possessed by Satan at the time of the betrayal while Mark claimed the high priest Caiaphas was looking to arrest Jesus and actively sought out a betrayer directly. John makes no mention of the silver but identifies Judas as the treasurer of the group - if so he would have had no need to seek money from the priests since he had access to illicit funds should he wish to steal them, theft being surely better than betraying a man you claim to love?
This gets to the nub of the importance of Judas and what makes him such a fascinating character. Christians still know his name as the most evil in history, and yet could Christianity be possible without him? Jesus knew Judas would betray him and that it was all a part of God’s plan, God in monotheistic religions being incapable of error and having a pre-determined outcome for all subjects must mean Judas had no choice but to take the action he did. Or, similar to the role of Indiana Jones in Raiders of the Lost Ark, does his act and presence make no difference to the outcome whatsoever in which case why does Christianity need a scapegoat, other than to scare people? Hard to imagine the Romans and the priestly class in Jerusalem didn’t know which of the group Jesus was given his behaviour after arriving in Jerusalem - witnesses can’t have been in short supply when thinking of his actions in the Temple against the money lenders.
Beyond the gospels and apocrypha, including a Gnostic gospel purporting to be Judas’ own discovered in 2006, the biography moves into a cultural history of Judas from early Christian times through to the present day. The early church utilised the story of Judas in a form of muscular Christianity to spread fear against sin, and that you too could end up burning for all eternity as Judas was. Sinning of course including belonging to any Pagan polytheism or, of course, Judaism. Anti-Semitism is never far from the surface of the Judas story, so many of the depictions of him in art have become the tropes used agains the Jews over centuries, whether it’s his allegedly twisted physical features or his wanton desire for money at all costs; the toxicity with which Judas has been portrayed has been passed on to an entire people, as those that sought to attack them claimed Judas was their effective spiritual representative. Being Judean, and set apart from the start, made Judas all the easier to show as “properly” Jewish and unlike the people of Galilee.
The literary canon in which Judas dwells is huge. Dante is probably the most memorable of these appearances in which the author has him in the deepest circle of hell, being endlessly chewed on and regurgitated by Satan alongside, somewhat randomly, Brutus and Cassius, the murderers of Julius Caesar - the the early Renaissance was effectively an artistic cover version of antiquity. No one else makes it into this exclusive damned ice-covered (not inflamed) club. Judas features on many church frescoes and altar-pieces, becoming more disfigured on each one, or more animalistic. He is ascribed with an “evil eye” and engorged genitals; naturally he is always represented without a halo in comparison to the other apostles. His image is used to justify the expulsion of Jews from several European nations in the Medieval period, and for those areas where Jews remain their ability to work or own property is severely curtailed leaving banking, or usury, a sin for Christians and Muslism, often the only profession left open to them (It is a sin according to the Torah too, but what choice did people have?).
By the enlightenment, scholars like Erasmus are starting to question the Judas story and become more circumspect, his sins for the Dutch priest being more akin to Pontius Pilate and Caiaphas then the worst of the worst - a man who made bad choices. Ironically, as Catholic figures were beginning to look at things in a more nuanced way Martin Luther and John Calvin raged against Judas and utilised him for further attacks on Jewish people via the Protestant Reformation. Luther penned a particularly disgusting tract in which he claimed that Jews gathered the entrails and excrament of Judas’ corpse in their gold and silver bowls and ate from them thus corrupting their race for all time. Into modern times Judas is again linked with the Jews for the benefit of the Dreyfus Affair in France and later mentioned, albeit fleetingly, in Mein Kampf. Often labelled as an atheist, Adolf Hitler claimed he was doing God’s work - it’s hard not to feel the Judas / Jewish connection didn’t play a role in his “work”.
The word Judas is used for anyone who is seen as betraying something or someone, a cause, an individual, a team. Stanford here mentions Bob Dylan who was ascribed the name after using electric instruments in his performances and the notorious case of Luis Figo who had a dead pig’s head thrown at him after transfering from Barcelona to bitter rivals Real Madrid. While biblical knowledge is thin among the population generally, the slur of Judas never needs to be explained. The only thing I can think of that is missing from the book is a more detailed look at the possibility of Judas being a revolutionary who wanted to take the fight to Rome, to save the Jews from the imperial yoke they were living under and that he decided his peacenik boss was no longer the man to do it. This is mentioned in the folk song by Leon Rosselson which was the first I’d heard of it as a concept; the chorus line being “Stand up, stand up for Judas, And the cause that Judas served, It was Jesus who betrayed the poor with his word”.
It is though a wonderfully entertaining book; no mean feat when dealing with the fairly dry subject of church / Christian history. Whether you think the whole thing is a lie, or a scam, it’s impossible to deny the impact Judas has had on our world and knowing about his story is key to understanding why certain things were done, and how.
June 18, 2017
Much like the author, I attended Catholic schools and wound up thinking that Judas had received a raw deal. The Passion was a key part of the calendar when I was growing up; as we went through the distressing, grisly events one more time, I found it difficult to reconcile all the conflicting pieces of information. If Jesus was destined to die, surely Judas had assisted him in his goal? And if the traitor had felt remorse, didn't that mean he wasn't the irredeemable sinner my teachers claimed he was? It didn't help that, other than the roistering, ear sawing St Peter, the other disciples were so bland - who could pick any of them out in a line up? (Personally I find Peter's denial of Jesus even more cowardly and insulting, though that may just be me).
Stanford makes a persuasive case despite the limited facts, though it may not necessarily be the one he intended when he set out to write this. More than ever, I am convinced that Judas was a fiction created by the early Church to distance the movement from Judaism, kickstarting a millennium of anti Semitism. Considering Jesus had paraded into town on a donkey and smashed up the temple, would he really need a third party to point him out? Most of the details we have are malicious inventions, never more so than the fact he allegedly stank and oozed worms and pus. If Judas had really been the inhuman monstrosity on these canvases, would Jesus have welcomed him into the fold - and the other disciples, for that matter? He is the most convenient and enduring scapegoat in history, providing an excuse to revile other unfortunates (poor Captain Dreyfus for one).
P.S: If you enjoyed this book, you may acquire a new hobby: Judas spotting. It's fascinating to look at depictions of the Last Supper down the ages and see how quickly you can find Judas, accessorising with a swag bag, red hair and yellow robes (all of which are toxic racist stereotypes). Paintings of his suicide are too gruesome for my tastes, but the arrest and betrayal are also worth a look.
P.P.S: I'm baffled by Stanford's assertion that The Life of Brian features a "transsexual" Judas. He seems to confuse Judith Iscariot, Brian's sort of love interest, with Eric Idle's Stan/Loretta, who does identify as trans. Though by not lifting a finger to help him and thinking it's awfully romantic for him to die, she does betray him in a way.
Stanford makes a persuasive case despite the limited facts, though it may not necessarily be the one he intended when he set out to write this. More than ever, I am convinced that Judas was a fiction created by the early Church to distance the movement from Judaism, kickstarting a millennium of anti Semitism. Considering Jesus had paraded into town on a donkey and smashed up the temple, would he really need a third party to point him out? Most of the details we have are malicious inventions, never more so than the fact he allegedly stank and oozed worms and pus. If Judas had really been the inhuman monstrosity on these canvases, would Jesus have welcomed him into the fold - and the other disciples, for that matter? He is the most convenient and enduring scapegoat in history, providing an excuse to revile other unfortunates (poor Captain Dreyfus for one).
P.S: If you enjoyed this book, you may acquire a new hobby: Judas spotting. It's fascinating to look at depictions of the Last Supper down the ages and see how quickly you can find Judas, accessorising with a swag bag, red hair and yellow robes (all of which are toxic racist stereotypes). Paintings of his suicide are too gruesome for my tastes, but the arrest and betrayal are also worth a look.
P.P.S: I'm baffled by Stanford's assertion that The Life of Brian features a "transsexual" Judas. He seems to confuse Judith Iscariot, Brian's sort of love interest, with Eric Idle's Stan/Loretta, who does identify as trans. Though by not lifting a finger to help him and thinking it's awfully romantic for him to die, she does betray him in a way.
April 2, 2015
This has to be one of the most fascinating books I have ever read. We don't hear much about Judas Iscariot, and indeed, even the bible does not go into great depth about him. My first thought on seeing this book was, how could anyone make a factual book about Judas Iscariot, when all we really know about him is the fateful kiss? well, I can assure you that Peter Stanford has managed this. The book is not only well researched but interesting to the nth degree. It doesn't just go into the Biblical accounts, but also the Apocryphal Gospels and historical accounts. Stanford's research is so detailed it even goes into architecture which depicts Judas such as an arched doorway in Jerusalem, and Whistler's Judas Window in a Church in Dorset. It also covers such things as the Trees in the Garden of Gethsemane, and icons and paintings depicting Judas.
Given that this is a historical examination of the life of Judas, one would think it would be dry and boring. Far from it. Stanford's writing style is such that the book is highly readable. The chapters are fairly short and look at Judas in both historical and contemporary accounts. Judas continues to fascinate today even down to analysing the lyrics in Bob Dylan's songs. This demonstrates the level and detail of the research which Stanford has carried out. I love the A-Z of Judas which runs through the book. A couple of examples are
B: Judas Beer
Y: Judas yellow, a colour of paint.
These snippets are one of the things which help to lift this book out of the humdrum and in to the exceptional. You will need to buy the book to find out what Z covers, but I can assure you it's not what you think.
I cannot recommend this book highly enough. I really could not put it down it was so interesting. It is not often a non fiction book does this to me.
I was given this book by the Publisher in return for an honest review. I was not at any time asked to provide a positive review. I have done so based on my reading, and enjoyment, of the book.
Given that this is a historical examination of the life of Judas, one would think it would be dry and boring. Far from it. Stanford's writing style is such that the book is highly readable. The chapters are fairly short and look at Judas in both historical and contemporary accounts. Judas continues to fascinate today even down to analysing the lyrics in Bob Dylan's songs. This demonstrates the level and detail of the research which Stanford has carried out. I love the A-Z of Judas which runs through the book. A couple of examples are
B: Judas Beer
Y: Judas yellow, a colour of paint.
These snippets are one of the things which help to lift this book out of the humdrum and in to the exceptional. You will need to buy the book to find out what Z covers, but I can assure you it's not what you think.
I cannot recommend this book highly enough. I really could not put it down it was so interesting. It is not often a non fiction book does this to me.
I was given this book by the Publisher in return for an honest review. I was not at any time asked to provide a positive review. I have done so based on my reading, and enjoyment, of the book.
February 28, 2017
A fascinating read, sifting through the Biblical references to try and gain a picture of Judas and then tracing through popular thought through the ages to see how this enigmatic figure had been seen in the public imagination. Whilst I have a more evangelical view of scripture than Stanford and so differ a little in my treatment of the Biblical texts, I was drawn into this work; for me too, Judas has long been a figure of intrigue. Stanford's biography bright to my attention the sorry history of anti-Semitism that although I was aware of it, I hadn't quite grasped it's extent and the connection to portrayals of the disciple, Judas. Evil betrayer, innocent part in God's plan, Satan's agent or revolutionary whose plans backfire? Stanford's picture is more nuanced than these simple clichés, and tinged in the epilogue with a surprising touch of grace.
February 9, 2017
Peter Stanford investigates the historicity and story of Judas. He does this in a chronological order, first he writes about the earliest mentions of his name. Then he builds on this and even describes the 20th century and our current feelings about Judas. A very interesting book with a lot of information, but written in a very understandable and nice way: easy to follow. I would recommend this book to everyone interested in religion. This book also explains how Judas was used by different groups of peoples and how he became a scapegoat over the centuries.
November 11, 2017
Judas – the aptly named ‘renegade apostle’ – is, without doubt, the most compelling and intriguing followers of Jesus Christ. As a firm believer in Judas’ predestined role as God’s agent I have yearned for many years to read a comprehensive review of his life and surrounding mythology. This book promised much and delievered a truly fascinating account of Judas and his role throughout social and religious history. I strongly recommend this book to anyone interested in biblical history, theological schisms within Christianity, and the roots of anti-Semitism.
April 15, 2019
Judas he Betrayer and Betrayed in Each of Us
Judas is not fast paced, but interesting nonetheless. With sufficient backgound the reader is well prepared for Stanford’s conclusion regarding Judas’ place in history real and symbolic. I never understood why the Christians didn’t celebrate Judas for doing what probably they could not do themselves given the opportunity. But Stanford removes the cobwebs and shines light much as a glass engraver can do.
Judas is not fast paced, but interesting nonetheless. With sufficient backgound the reader is well prepared for Stanford’s conclusion regarding Judas’ place in history real and symbolic. I never understood why the Christians didn’t celebrate Judas for doing what probably they could not do themselves given the opportunity. But Stanford removes the cobwebs and shines light much as a glass engraver can do.
Want to read
April 6, 2015KOBOBOOKS
Reviewed by The Independent (4 Apr 2015)
Reviewed by The Independent (4 Apr 2015)
April 25, 2016
A very interesting history of one of the most persecuted and possibly misunderstood people in history. I saw the author speak at Greenbelt and I'm glad I bought the book to get some of the deeper background. Much of the book rang true as the reason I took so long to read it is I did not like to be seen reading about Judus in public!
June 3, 2017
great mental exercising
Question who was Judas--Really now??
Question who was Judas--Really now??
November 13, 2019
Rewelacyjna.
April 7, 2020
Judas is an interesting character that has been much debated about. Judas plays a small but significant part in the bible but his motives are never really explained. Judas is very close to Jesus and even sits near him at the last supper, yet Judas betrays Jesus for a bag of money with a kiss. We are never told why and some scholars believe the money was not substantial or that significant in value. Why also a kiss? The Jewish authorities would have known who Jesus was without Judas identifying him. So, is there a deeper meaning to Judas and what he stands for?
Peter Stanford explains that Judas is a symbol for societies scapegoat. Judas over time has represented the gay, the wealthy or the Jew. Peter also questions whether Judas is wicked, doomed or just doing gods work. Making us questions if Judas was used to begin the story of Jesus rebirth.
Peter draws on information from the gospels, bibles and academics to provide an insight that Judas may not be evil or saintly but human, who is contradictory and makes mistakes.
Peter Stanford explains that Judas is a symbol for societies scapegoat. Judas over time has represented the gay, the wealthy or the Jew. Peter also questions whether Judas is wicked, doomed or just doing gods work. Making us questions if Judas was used to begin the story of Jesus rebirth.
Peter draws on information from the gospels, bibles and academics to provide an insight that Judas may not be evil or saintly but human, who is contradictory and makes mistakes.
March 29, 2021
Happy Easter!
It's pretty much an exploration and look into historical depictions and impressions of the worlds most infamous betrayer. Right from depictions in the Gospels to less canonical texts, Medieval, Renaissance, Reformation right through to modern times.
What was interesting to me was just how much the Catholic Church used the figure of Judas as a figurehead for anti-Semitism to the point where such attitudes persisted pretty much until relatively recently in history.
The different views and perspectives and the almost brutal view further back was curious.
I think the only thing that irritated me was how it seemed to turn into a travel log at parts and that really took out of the whole non-fiction historical analysis aspect of the book.
Solid.
It's pretty much an exploration and look into historical depictions and impressions of the worlds most infamous betrayer. Right from depictions in the Gospels to less canonical texts, Medieval, Renaissance, Reformation right through to modern times.
What was interesting to me was just how much the Catholic Church used the figure of Judas as a figurehead for anti-Semitism to the point where such attitudes persisted pretty much until relatively recently in history.
The different views and perspectives and the almost brutal view further back was curious.
I think the only thing that irritated me was how it seemed to turn into a travel log at parts and that really took out of the whole non-fiction historical analysis aspect of the book.
Solid.
March 20, 2021
As an amateur theologian, I found this book incredibly interesting. It is very easy to read and there is some humour in there too. It traces how Judas has been used and abused by various religions, groups, writers and artists over the last 2,000 years and how he came to symbolise anti-Semetism. As the author concludes, many people could not tell you what the events of Easter were, but they know that “being a Judas” means to betray something or someone. Fascinating.
October 16, 2022
(4.5) Oh I liked this so much. I was curious how the author could write a whole book about a guy who had only been mentioned 22 times in the Bible, but there wasn't a wasted chapter. I learned so much about Judas and art and anti-semitism in Christianity and the New Testament (I am an Old Testament atheist). Super fascinating stuff. Funny in some parts, meaningful in others, never too academic.
October 29, 2022
Not that interesting, not academic, it is a book traced the culture history of Judas. If you already know the modern revaluation of Judas and Gospel of Judas, this book can even be boring. Yet the last chapter is quite heart wrenching, coins dropped from Judas’ hand, turn in to flowers and then eventually lawn under him. Rebirth, Regeneration, Redemption.
July 9, 2021
Very well written and interesting
March 9, 2025
A not very enjoyable or engaging book. I tried to like it, but the stilted writing made it difficult.
April 30, 2015
To me, as an agnostic/atheist, Judas has always been the most fascinating character in the Bible. Jesus is an impossible character to sympathise with, as written in the gospels - how can one possible sympathise or even understand someone who is supposedly both human and divine? And the other apostles are all fairly faceless characters, other than perhaps Peter. But Judas - Judas brings dramatic tension to the narrative, Judas brings all the messy ambiguities of life to the Biblical story, all the realism and contradictions of humanity.
Judas has served as a cipher and a scapegoat since the day of the Crucifixion, argues Peter Stanford as he charts the depiction of Judas through the gospels and the early Church, through medieval manuscripts and passion plays, through art and literature and popular culture. The name itself has come to mean betrayal. When someone is called a Judas we all know what is meant, we all understand the cultural baggage weighed on his shoulders. Judas has been used to symbolise many things over a 2,000 year span - a symbol of human weakness, of corruptibility, of greed and avarice. He has served as a stand-in for the entire Jewish race - and the evolution of the antipathy towards Judas going hand-in-hand with anti-Semitism is a particularly fascinating aspect of this book. It is no coincidence that the post-Holocaust era has seen the biggest shift in perception of Judas.
Is he acting of his own free will or a helpless agent of God's divine plan? Is he innately wicked or does he truly repent? Does he betray Jesus or are his actions previously agreed upon, a sanctioned and allotted task? Is he the ultimate outsider or the only one privy to God/Jesus' true plan? Does he act out of misguided love, anger, malice or are his actions politically motivated? Does he love and honour his saviour or is he disappointed in Jesus? Is he in Hell or was he forgiven? They're all fascinating questions, which say more perhaps about those asking them than they ever could about Judas.
If Judas didn't betray Jesus, if he didn't exist, we would have to invent him. And maybe we did. Maybe we are still inventing him, recreating Judas in the image that best serves our modern-day needs, just as we do to a certain extent with Jesus. God is not longer the vengeful God of the Israelites, no longer the fierce God of the medieval era. God is now love and forgiveness, and maybe now we're starting to find room in there too for Judas.
Judas has served as a cipher and a scapegoat since the day of the Crucifixion, argues Peter Stanford as he charts the depiction of Judas through the gospels and the early Church, through medieval manuscripts and passion plays, through art and literature and popular culture. The name itself has come to mean betrayal. When someone is called a Judas we all know what is meant, we all understand the cultural baggage weighed on his shoulders. Judas has been used to symbolise many things over a 2,000 year span - a symbol of human weakness, of corruptibility, of greed and avarice. He has served as a stand-in for the entire Jewish race - and the evolution of the antipathy towards Judas going hand-in-hand with anti-Semitism is a particularly fascinating aspect of this book. It is no coincidence that the post-Holocaust era has seen the biggest shift in perception of Judas.
Is he acting of his own free will or a helpless agent of God's divine plan? Is he innately wicked or does he truly repent? Does he betray Jesus or are his actions previously agreed upon, a sanctioned and allotted task? Is he the ultimate outsider or the only one privy to God/Jesus' true plan? Does he act out of misguided love, anger, malice or are his actions politically motivated? Does he love and honour his saviour or is he disappointed in Jesus? Is he in Hell or was he forgiven? They're all fascinating questions, which say more perhaps about those asking them than they ever could about Judas.
If Judas didn't betray Jesus, if he didn't exist, we would have to invent him. And maybe we did. Maybe we are still inventing him, recreating Judas in the image that best serves our modern-day needs, just as we do to a certain extent with Jesus. God is not longer the vengeful God of the Israelites, no longer the fierce God of the medieval era. God is now love and forgiveness, and maybe now we're starting to find room in there too for Judas.
March 3, 2023
Having read one biography of Judas you immediately start finding them everywhere. Well this one did it for me it is a fascinating examination of what we know about Judas - which like most Biblical characters is next to nothing - and what has accrued to the figure of Judas over the centuries. His portrayal in art, literature, legend, etc. tells us much about Christianity at various times in its history.
Mr. Stanford is a thoughtful and imaginative writer whom I respect, though I don't always agree with. His examination of Judas is thoughtful but more important encourages thought. I would recommend this book highly as one worth reading even if you aren't Christian or interested in Christianity. As an archetype, as a figure of our culture and many others, Judas is too important not to be read and thought about.
Mr. Stanford is a thoughtful and imaginative writer whom I respect, though I don't always agree with. His examination of Judas is thoughtful but more important encourages thought. I would recommend this book highly as one worth reading even if you aren't Christian or interested in Christianity. As an archetype, as a figure of our culture and many others, Judas is too important not to be read and thought about.
June 20, 2016
I liked the idea that Judas may have been carrying out God's plan, much like Eve and the apple, but the book was to deep for light summer reading. It was more like a text book.
October 26, 2016
Not quite worth it when I'm looking at the problem inclusive of Gnosticism and too generally aimed despite. Not scholarly enough for my interest.
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