John Parker (2018) [2007]. The Aesthetics of Antichrist. From Christian Drama to Christopher Marlowe (2nded.). Ithaca, New York: Cornell University Press. p. 110. ISBN 978-0-80146354-9.

a b "Ancient Manuscript Suggests Jesus Asked Judas to Betray Him". Fox News. New York City: News Corp. Associated Press. 6 April 2006. Archived from the original on 21 May 2013. From left to right: Marie-Ange Camara as Saint Monica, Rishi Sharma as Judas Iscariot, Saul Bailey as Satan In the Divine Comedy of Dante Alighieri, Judas is punished for all eternity in the ninth circle of Hell: in it, he is devoured by Lucifer, alongside Marcus Junius Brutus and Gaius Cassius Longinus (leaders of the group of senators that assassinated Julius Caesar). The innermost region of the ninth circle is reserved for traitors of masters and benefactors and is named Judecca, after Judas.And, like, I -get- this play. I understand that Cunningham sees herself in Judas - sees this broken man, completely rejected by society, and sees herself and her life. I get that she views getting Judas pardoned for his sin, being forgiven by God of all people, as a way to prove to herself that she can be forgiven and loved. I get that her parents rejected her and her mother told her she wanted to abort her and that her father had abandoned her, and how that ties into her need for Judas (herself) to be forgiven by God. I think this is a very compelling and heavy core theme for her character, but due to the format of the stage play, we are forced to rely on a "tell not show" attitude the playwright took. This is not all his fault, of course. I understand that large cast, 2 act plays generally do not have the time or ability to give these more character-based themes justice. However, it still makes for a bad read where you feel as though you're less being spoon fed snippets of information about the characters, but rather their entire life story is being shouted at you by the literal devil in a confusing and almost out of place climax to the play. Malloy, Christopher (2021). False Mercy: Recent Heresies Distorting Catholic Truth. Sophia Institute Press. p.47. Judas's epithet "Iscariot" ( Ὶσκάριωθ or Ὶσκαριώτης), which distinguishes him from the other people named "Judas" in the gospels, is usually thought to be a Greek rendering of the Hebrew phrase איש־קריות, ( Κ-Qrîyôt), meaning "the man from Kerioth". [17] [9] [18] This interpretation is supported by the statement in the Gospel of John 6:71 that Judas was "the son of Simon Iscariot". [9] Nonetheless, this interpretation of the name is not fully accepted by all scholars. [17] [9] One of the most popular alternative explanations holds that "Iscariot" ( ܣܟܪܝܘܛܐ, 'Skaryota' in Syriac Aramaic, per the Peshitta text) may be a corruption of the Latin word sicarius, meaning "dagger man", [17] [9] [19] [20] which referred to a member of the Sicarii ( סיקריים in Aramaic), a group of Jewish rebels who were known for committing acts of terrorism in the 40s and 50s AD by assassinating people in crowds using long knives hidden under their cloaks. [17] [9] This interpretation is problematic, however, because there is nothing in the gospels to associate Judas with the Sicarii, [9] and there is no evidence that the cadre existed during the 30s AD when Judas was alive. [21] [9] MARY MAGDALENE: I was one of the founders of the Christian faith, and I was known for my ability, in times of difficulty, to be able to turn the hearts of the Apostles towards the Good. The Catechism of the Council of Trent, which mentions Judas Iscariot several times, wrote that he possessed "motive unworthy" when he entered the priesthood and was thus sentenced to "eternal perdition." [101] Furthermore, Judas is given as an example of a sinner that will "despair of mercy" because he looked "...on God as an avenger of crime and not, also, as a God of clemency and mercy." [102] All of the council's decrees were confirmed by Pope Pius IV on 28 January 1564. [103] Thus, an ecumenical council, confirmed by the Magisterium of a Pope, affirmed that Judas Iscariot was condemned to Hell. The Council of Trent continued the tradition of the early Church fathers, such as Pope Leo I ("...had [Judas] not thus denied His omnipotence, he would have obtained His mercy..." [104]) , and Pope Gregory I ("The godless betrayer, shutting his mind to all these things, turned upon himself, not with a mind to repent, but in a madness of self destruction: ... even in the act of dying sinned unto the increase of his own eternal punishment." [105])

The discrepancy between the two different accounts of Judas's death in Matthew 27:1–10 and Acts 1:18 has proven to be a serious challenge to those who support the idea of Biblical inerrancy. [43] [42] This problem was one of the points leading C. S. Lewis, for example, to reject the view "that every statement in Scripture must be historical truth". [45] Nonetheless, various attempts at harmonization have been suggested. [42] Generally they have followed literal interpretations such as that of Augustine of Hippo, which suggest that these simply describe different aspects of the same event—that Judas hanged himself in the field, and the rope eventually snapped and the fall burst his body open, [46] [47] or that the accounts of Acts and Matthew refer to two different transactions. [48] Some have taken the descriptions as figurative: that the "falling prostrate" was Judas in anguish, [a] and the "bursting out of the bowels" is pouring out emotion. [b] Erasmus believed that Judas was free to change his intention, but Martin Luther argued in rebuttal that Judas's will was immutable. John Calvin states that Judas was predestined to damnation but writes on the question of Judas's guilt: "surely in Judas's betrayal, it will be no more right, because God himself willed that his son be delivered up and delivered him up to death, to ascribe the guilt of the crime to God than to transfer the credit for redemption to Judas." [93] Karl Daub, in his book Judas Ischariot, writes that Judas should be considered "an incarnation of the devil" for whom "mercy and blessedness are alike impossible." [94]Robinson, John A.T.; Habermas, Gary R. (1996). "Can We Trust the New Testament?". The Historical Jesus: Ancient Evidence for the Life of Christ. Joplin, Missouri: College Press. p.71. ISBN 978-0899007328. Easton's Bible Dictionary: Judas". christnotes.org. Archived from the original on 27 September 2007 . Retrieved 26 June 2007.