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NVXXVMCMLXVii…iiXMMXXiV…DCCCLXXiii…873 DAYS A.A. oTo
Iudas Scarioth http://stihi.ru/2011/12/02/9149
Какими побужденьями гонимый, 
Пошёл Иуда предавать Христа... 
А если-бы он просто прошёл мимо, 
И ничего рассказывать не стал... 
Что-бы случилось со Христом той ночью, 
И что-бы делали ученики... 
Хотел-бы я увидеть то воочию, 
И прикоснуться до Христа руки... 

И мне приснилось, будто не Иуда, 
А я пришёл предать в Синидрион... 
Очнулся от озноба я и зуда, 
И очень рад был знать, что это сон... 
Я видел, как спокойно Каиафа, 
Приказ дал, взять Христа, и привести... 
Достал печать он из большого шкафа, 
Завершил дело и нас отпустил... 

Я шёл, толпой охранников окружен, 
И сердцем понимал, куда веду... 
Ведь для закланья, агнец был им нужен, 
Чтоб возвестить, для умерших в аду... 
Взяли Христа, как раньше Исаака, 
Вёл Авраам, чтоб в жертву принести... 
Он молча шёл на суд, средь тьмы и мрака, 
Заранее обидчиков простив... 

Найдут ли в Нём они ещё изъяны, 
Или на крест возложат так как есть... 
Он мир пришёл избавить от обмана, 
Мир истины Он строить начал здесь... 
Хранится тайна истины в молчании, 
В словах порой лишь клевета и ложь... 
Мы предаём друг друга от отчаянья, 
И вновь сверкнул над Исааком нож... 

Молчал Иисус, представши пред Пилатом, 
Распни Его, кричал народ в злобе... 
За истину всегда такая плата, 
Но я не смог сдержать её в себе... 
Я как Иуда, открываю тайны, 
И как Иуда, часто предаю... 
Потом хожу разбитый и печальный, 
И жалуюсь всем на судьбу свою... 

Ношу я в сердце раскалённый камень, 
Течёт из уст поток словес и фраз... 
Вырву язык обеими руками, 
Ведь он мой самый главный враг сейчас... 
Слова как змеи в душу проникают, 
Зачав в душе зародышей греха... 
Всегда молчит тот, кто об этом знает, 
Ведь жизнь и смерть во власти языка!

…

Iudas Scarioth
http://stihi.ru/2011/12/02/9149
Driven by what impulses,
Judas went to betray Christ.
And if he had just walked on by,
and didn't say a word.
What would have happened to Christ that night?
and what the disciples would have done.
I wish I could have seen it for myself,
and touch Christ's hand.

And I dreamed that I was not Judas,
but I came to betray him in Sanidrion.
I woke up with chills and itching,
I was glad to know it was a dream.
I saw how calm Caiaphas was,
He gave the order to take Christ and bring him in.
He took the seal out of the great closet,
He finished the job and let us go.

As I walked along, surrounded by a crowd of guards,
I knew in my heart where I was going.
For they needed a lamb for the slaughter,
To proclaim for the dead in hell.
They took Christ, as they had taken Isaac,
Abraham led him to be sacrificed.
He went to judgment in silence, in the midst of darkness and gloom,
Forgiving those who had wronged him beforehand.

Will they find faults in Him yet?
Or whether they'll put Him on the cross as He is.
He came to rid the world of deceit,
The world of truth He began to build here.
The secret of truth is silence,
The words are sometimes only slander and lies.
We betray each other out of desperation,
And once again the knife flashed over Isaac.

Jesus was silent before Pilate,
Crucify Him, the people cried out in anger.
There's always a price to pay for the truth,
But I couldn't hold it in me.
Like Judas, I reveal secrets,
Like Judas, I often betray.
And then I walk around broken and sad
I complain to everyone about my fate.

I carry a hot stone in my heart,
And I'm filled with words and phrases.
I'll tear out my tongue with both hands,
For it is my greatest enemy now...
Words are like snakes in my soul,
and give birth to the germs of sin...
It's always the silent one who knows it,
For life and death are in the power of the tongue!

…

Что такое свиная латынь на свиной латыни?
igpay
Свиная латынь — это псевдоязык или арго, в котором мы используем формальную технику изменения английских слов. Основное правило — переставить первую согласную или группу согласных в конец термина, а затем добавить суффикс «ай», чтобы образовать новое слово. Например, слово «свинья» превратится в igp+ay, которое станет igpay.

…

What is Pig Latin in Pig Latin?
igpay
Pig Latin is a pseudo-language or argot where we use a formal technique altering English words. The basic rule is to switch the first consonant or consonant cluster to the end of the term and then adding suffix “ay” to form a new word. For instance, the word 'pig' would become igp+ay which becomes igpay.

...

Judas Iscariot: A Misunderstood Figure and the Theological Dilemma
Christology
The biblical character Judas Iscariot is often cast as the quintessential traitor, forever condemned for betraying Jesus Christ. However, delving into the complexities of Judas's role in the narrative raises thought-provoking questions about divine benevolence and the ethical implications of his fate.

The traditional narrative depicts Judas as a villain motivated by greed, receiving thirty pieces of silver in exchange for betraying Jesus. However, alternative interpretations suggest a more nuanced perspective. Some argue that Judas may have had legitimate concerns about Jesus' direction, hoping to force his hand to reveal himself as the Messiah and initiate a revolution against Roman rule. This interpretation challenges the notion of Judas as a mere pawn of Satan and prompts us to reconsider his actions in a more compassionate light.

Judas's role in the divine plan raises profound questions about the nature of God's benevolence. If God is all-knowing and all-powerful, did Judas have any real choice in betraying Jesus? The theological debate surrounding predestination and free will comes to the forefront, calling into question the fairness of condemning someone for actions predetermined by divine knowledge.

Christian theology asserts both God's omniscience and human free will, creating a theological tension that is especially pronounced in Judas's case. If God knew Judas would betray Jesus, and it was essential for the salvation plan, did Judas truly have free will, or was he a tragic puppet in a cosmic drama? This paradox prompts believers to reevaluate the compatibility of divine foreknowledge and human agency.

The Christian narrative emphasizes the themes of redemption and mercy, but Judas's fate seems to defy these principles. Critics argue that consigning him to eternal damnation raises ethical concerns about the proportionality of punishment. Should a being created by a benevolent God face an eternity of suffering for fulfilling a role predetermined by divine knowledge?

Exploring the misunderstood character of Judas Iscariot invites believers to engage in a deeper theological reflection. While traditional interpretations paint him as the archetypal traitor, alternative perspectives challenge this portrayal and raise fundamental questions about divine benevolence, predestination, and the ethics of eternal punishment. Wrestling with these complexities encourages a more nuanced understanding of biblical narratives and the nature of God's plan.

…

Иуда Искариот: Непонятная фигура и богословская дилемма
Христология
Библейский персонаж Иуда Искариот часто представляется как квинтэссенция предателя, навсегда осужденного за предательство Иисуса Христа. Однако углубление в сложную роль Иуды в повествовании заставляет задуматься о божественной благосклонности и этических последствиях его судьбы.

Традиционное повествование изображает Иуду как злодея, движимого жадностью, получившего тридцать сребреников в обмен на предательство Иисуса. Однако альтернативные интерпретации предлагают более тонкую перспективу. Некоторые утверждают, что Иуда, возможно, испытывал законные опасения по поводу направления движения Иисуса, надеясь заставить его раскрыть себя как Мессию и инициировать революцию против римского правления. Такая интерпретация ставит под сомнение представление об Иуде как о простой пешке сатаны и побуждает нас пересмотреть его действия в более сострадательном свете.

Роль Иуды в божественном плане поднимает глубокие вопросы о природе Божьей благосклонности. Если Бог всезнающ и всемогущ, был ли у Иуды реальный выбор в предательстве Иисуса? На первый план выходят богословские споры о предопределении и свободе воли, ставящие под сомнение справедливость осуждения человека за действия, предопределенные божественным знанием.

Христианское богословие утверждает как всеведение Бога, так и свободу воли человека, создавая теологическое напряжение, которое особенно ярко проявляется в случае с Иудой. Если Бог знал, что Иуда предаст Иисуса, и это было необходимо для плана спасения, то действительно ли Иуда обладал свободной волей или он был трагической марионеткой в космической драме? Этот парадокс побуждает верующих пересмотреть вопрос о совместимости божественного предвидения и человеческой воли.

Христианское повествование подчеркивает темы искупления и милосердия, но судьба Иуды, кажется, бросает вызов этим принципам. Критики утверждают, что, обрекая его на вечное проклятие, возникают этические проблемы, связанные с соразмерностью наказания. Должно ли существо, созданное благосклонным Богом, испытывать вечные страдания за выполнение роли, предопределенной божественным знанием?

Исследование непонятого характера Иуды Искариота приглашает верующих к более глубокому богословскому размышлению. Хотя традиционные толкования рисуют его как архетипического предателя, альтернативные точки зрения оспаривают этот образ и поднимают фундаментальные вопросы о божественной благосклонности, предопределении и этике вечного наказания. Борьба с этими сложностями способствует более тонкому пониманию библейских повествований и природы Божьего замысла.

…


© Copyright: Сергей Полищук, 2011
Свидетельство о публикации №111120209149

…

http://stihi.ru/2011/03/03/1669
Мёд и Вино Любви
“Мёд и Вино, Война и Мир, Смерть и Любовь, Дракон и Золото, Роза и Крест, Закон и Благодать - Christian Rosenkreuz (MCCCLXXViii - MCDLXXXiV)“

Я окутаю тебя тёплым облаком, 
Я умою тебя чистой росой... 
Увезу тебя я в даль далёкую, 
Там по травам будешь бегать босой... 

Я открою тебе тайны сокровенные, 
Я внемлю твоим словам в тишине... 
В той дали нас не сразит жизнь бренная, 
Там ты вся принадлежать будешь мне... 

Я забуду свои прежние странствия, 
Я войду в покой под твои крыла... 
Мы познаем там с тобой жизнь райскую, 
Лишь бы рядом ты со мною была... 

Напою тебя там мёдом и винами, 
Накормлю плодами райских садов... 
Мы пойдём с тобой тропинками длинными, 
Из страны мечты в страну вечных снов!

…

Honey and Wine of Love
"Honey and Wine, War and Peace, Death and Love, Dragon and Gold, Rose and Cross, Law and Grace - Christian Rosenkreuz (MCCCLXXViii - MCDLXXXiV)"

I will envelop you in a warm cloud, 
I will wash you with clean dew... 
I'll take you to a distant place, 
There you will run barefoot through the grass... 

I will reveal my hidden secrets to you, 
I will listen to your words in silence... 
In that distance we will not be struck down by mortal life, 
There you will all belong to me...

I will forget my previous wanderings, 
I will enter into peace under your wings... 
We will experience heavenly life there with you, 
If only you were next to me... 

I'll give you honey and wine to drink there, 
I will feed you with the fruits of the gardens of Eden... 
We will walk with you along long paths, 
From the land of dreams to the land of eternal dreams!

...

«Добавить мед в вино во время брожения... anarfin wrote in
ru_kitchen

Стоит на кухне бак с бродящим яблочным вином, по отточенной методике на этих выходных нужно добавлять туда очередную (последнюю) порцию сахара. Брожение еще идет, и сахар будет добавляться собственно для его продолжения...

Но вот возникла у меня мысль сделать его поинтереснее и добавить вместо сахара мед. Но откуда то выплыла и другая мысль - что где то вроде как слышал что мед убивает бактерии и тем самым остановит у меня брожение... Кто в курсе этого вопроса - подскажите - прав ли я в предположении/воспоминании что мед остановит брожение?

Если прав - существуют ли способы его все таки туда добавить, но так чтобы брожение не прекратилось (может как то обработать его предварительно)? А если не прав - существует ли какая нить пропорция меда к сахару - т.е. если нужно добавить сахара килограмм - сколько вместо этого нужно добавлять меда?»

…

“Add honey to wine during fermentation... anarfin wrote in
ru_kitchen

There is a tank of fermenting apple wine in the kitchen; according to a well-honed technique, this weekend you need to add the next (last) portion of sugar. Fermentation is still going on, and sugar will be added to actually continue it...

But then I had the idea to make it more interesting and add honey instead of sugar. But from somewhere another thought came up - that somewhere I seemed to have heard that honey kills bacteria and thereby stops fermentation in me... Who knows about this issue - tell me - am I right in the assumption/recollection that honey will stop fermentation?

If you’re right, are there ways to still add it there, but so that fermentation does not stop (maybe somehow pre-process it)? And if I’m wrong, is there some kind of proportion of honey to sugar - i.e. if you need to add a kilogram of sugar, how much honey should you add instead?”

…

Christian Rosenkreuz
Legendary founder in the Rosicrucian manifestos



Christian Rosenkreuz (also spelled Rosenkreutz, Rosencreutz, Christiani Rosencre;tz and Christian Rose Cross) is the legendary, possibly allegorical, founder of the Rosicrucian Order (Order of the Rose Cross). He is presented in three manifestos that were published early in the 17th century. These were:
* Fama Fraternitatis (published 1614 in Kassel, Germany) This manifesto introduced the founder, "Frater C.R.C."
* Confessio Fraternitatis (published 1615 in Kassel, Germany)
* The Chymical Wedding of Christian Rosenkreutz (published 1616 in Strasbourg, France).


Christian Rosenkreuz is seen to have been Lazarus/St. John in his previous life, the Beloved Disciple whom the Christ had "raised from the dead" and who would remain active until the Lord's return.[failed verification][original research?]
Story


The Rosicrucian Philosopher, an image in Manly P. Hall'sbook The Secret Teachings of All Ages, illustrated by John Augustus Knapp
According to the narrative in the Fama Fraternitatis, Christian Rosenkreuz was a medieval German aristocrat, orphaned at the age of four and raised in a monastery, where he studied for twelve years. On his journeys to the Holy Land as well as through northern Africa and Spain, he is said to have discovered and learned various forms of esoteric wisdom. This journey, which would have taken place in the early 15th century, would have placed him among Turkish, Arab, Jewish, and Persiansages, and possibly Sufi or Zoroastrianmasters. Upon returning to his homeland, Rosenkreuz founded the "Fraternity of the Rose Cross" with himself (Frater C.R.C.) as head of a group of 8 members. Under his direction a Temple, called Sanctus Spiritus, or "The House of the Holy Spirit", was built for the members to return to and meet each year.
In his tomb, discovered 120 years later by a Brother of the Order, it is described that his body was in a perfect state of preservation – as Rosenkreuz had earlier predicted — in a heptagonal chamber erected by himself as a "compendium of the universe". Inside the tomb were illustrations on the ceiling and the floor representing the heavens and terrestrial worlds, with the seven walls containing various books and instruments belonging to the order. It is described that on the sarcophagus in the center of the tomb of Christian Rosenkreutz was an altar upon which was written the words "Jesus mihi omnia, nequaquam vacuum, libertas evangelii, dei intacta gloria, legis jugum" ("Jesus is everything to me, by no means empty, the freedom of the gospel, the untouched glory of God, the yoke of the law"). These words appear to testify to the builder's Christian character, yet have been interpreted by some to bear further cosmological significance.
Rosenkreuz's crypt, according to the description presented in the legend, is located in the interior of the Earth, recalling the alchemical motto V.I.T.R.I.O.L.:  Visita Interiora Terrae Rectificando Invenies Occultum Lapidem ("Visit the interior of the Earth; by rectification thou shalt find the hidden stone").
Historicity


Count of St. Germain by unknown artist[relevant?]
No verifiable account of Christian Rosenkreuz as a real person exists, while support for his real personage is generally limited to myths and legends. The writer, poet, and playwright Maurice Magre, for example, treated Christian Rosenkreuz as a real person, however made no reference to any source verifying his claim. Today, Magre is historically accepted as a writer of fantastic fiction. In his legendary account, Magre describes Rosenkreuz as the last descendant of the Germelshausen, a German family that flourished in the 13th century. Their castle allegedly stood in the Thuringian Forest on the Border of Hesse and they had embraced Albigensian (i.e., Cathar) doctrines, combining Gnostic and Christian beliefs. According to Magre, the whole family was put to death by Konrad von Marburgexcept for the youngest son, who was only five years old. He was then allegedly carried away by a monk who was an Albigensian adept from Languedoc, and then placed in a monastery that had come under the influence of the Albigenses. There, he was educated and made the acquaintance of four of the Brethren who were to be later associated with him in the founding of the Rosicrucian Brotherhood.
Magre claims his story derives from oral tradition, however, it is likely he read the Fama Fraternitatis and invented the backstory for Christian Rosenkreuz since his account closely follows details from the Fama, except where he inserts details about his birth and early life. It also appears Magre may have been unfamiliar with other Rosicrucian Manifestos such as the Confessio Fraternitatis where details on Christian Rosenkreuz's life differ from those stated in Magre's account. Magre states that Rosenkreuz and his family lived in the 13th century, whereas the Confessio says Rosenkreuz was born in 1378.
Some occultists including Rudolf Steiner, Max Heindel and (much later) Guy Ballard, have stated that Rosenkreuz later reappeared as the Count of St. Germain, a courtier, adventurer and alchemist who reportedly died on 27 February 1784. Steiner once identified one of Rembrandt's paintings "A Man in Armour" as a portrait of Christian Rosenkreuz [citation needed], in an apparent 17th-century manifestation. Others believe Rosenkreuz to be a pseudonym for a more famous historical figure, usually Francis Bacon.
Dates of birth and death


The Rose Cross, the central symbol to all groups embracing the philosophy of the Rosicrucians.
The year of Christian Rosenkreuz's death is not stated directly, but in the second Manifesto the year 1378 is presented as being the birth year of "our Christian Father". It is elsewhere stated that Rosenkreuz lived for 106 years, which if added to the original date would mean he died in 1484.
Founding of the Brotherhood

According to the Fama, Rosenkreuz was 16 when he was in Damcar and he stayed there for 3 years. He then moved on to Egypt for a short time and then moved on to Fez where he stayed for another 2 years. From Fez, he moved on to Spain where he spent an undetermined amount of time. After Spain, Rosenkreuz returned home to Germany. Five years after returning to Germany it is stated that he founded his Brotherhood. If Rosenkreuz had spent approximately the same amount of time in Spain as he did in Damcar and Fez in the story, this might see him in his late 20s or early 30s at the time of the founding of his Brotherhood. This would place the date of its founding in or about c. 1400–1403.
Numeric symbolism of dates

The details of Christian Rosenkreuz's story may be taken symbolically, seen in the light of how other hermetic or alchemical texts of its time hid details. For example, the work of Francis Bacon. These numbers and years then shouldn't be taken literally by students of occultism, who instead might consider them to be allegorical or symbolic statements to be understood by the initiated. Some might also think of the Manifestos as containing particular numerology that follows a Pythagoreantradition of envisioning objects and ideas in terms of their numeric aspects. Others may see possible symbolism through Kabbalistic gematria.
Allegorical symbolism

The Manifestos are clear about their intended use of symbolism. As directly stated in the Confessio: "We speak unto you by parables, but would willingly bring you to the right, simple, easy and ingenuous exposition, understanding, declaration, and knowledge of all secrets." The metaphorical nature of the legends lends a nebulous quality to the origins of Rosicrucianism. The opening of Rosenkreuz's tomb on the other may be interpreted to represent cycles in nature or cosmic events. Some may see the opening of new possibilities for mankind consequent on the advances of the 16th and early 17th centuries. Similarly, Rosenkreuz's pilgrimage seems to refer to the transmutation steps of the Great Work.
Similar legends may be found in Wolfram von Eschenbach's description of the Holy Grail as the "Lapis Exillis", guarded by the Knights Templar, or in the Philosophers' stone of the alchemists, the "Lapis Elixir".
See also

* Rosicrucian manifestoes
    * Fama Fraternitatis – 1614 Rosicrucian manifesto (1614)
    * Confessio Fraternitatis – 1615 manifesto printed in Kassel, Germany (1615)
    * Chymical Wedding of Christian Rosenkreutz – Book by Johann Valentin Andreae (1616)
* Esoteric Christianity – Mystical approach to Christianity
* Hermeticism – Philosophy based on the teachings of Hermes Trismegistus
* Rose Cross – Western esoteric symbol
* Rosicrucianism – 17th-century European spiritual movement
* Societas Rosicruciana in Anglia – Rosicrucian esoteric Christian order

…

Полночный стих
Любовь Медникова
Полночный стих так дерзок и печален,
Слова, что камни, сброшены с души.
Я знала всё что будет изначально,
Я сердцем ощущаю острый шип.
И близость душ, и трещины, и раны -
Всё перемешано и не даёт уснуть,
Я счастлива, всё было без обмана,
Ведь сердце невозможно обмануть.


© Copyright: Любовь Медникова, 2024
Свидетельство о публикации №124061002391


Рецензия на «Полночный стих» (Любовь Медникова)

Поля ромашек, рек Эдемских ртуть
Два древа с заплетёнными корнями
Позвольте мне вас мило обмануть
Пока деревья те не стали пнями

Позвольте мне вам предложить уснуть
На тонкой грани правды и обмана
Сердце пронзить чтоб свежей стала рана
Оставить вас, взять крест и снова в путь

Хоть знали вы, что лгу я - изначально
Но вам от правды будет лишь печально
В венке ромашек - скрытый розы шип

Так дерево обвив змей ложь пророчит
Но рана в сердце заживать не хочет
Ведь плод греха так сладок для души

Сергей Полищук   27.09.2024 04:10   •   Заявить о нарушении / Редактировать / Удалить
+ добавить замечания
«Ах, обмануть меня не трудно!..
Я сам обманываться рад!»

Спасибо за прекрасное стихотворение)

Любовь Медникова   02.10.2024 11:05   Заявить о нарушении / Удалить

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Марлин Монро однажды, проявив своё очаровательное простодушие, якобы сказала Эйнштейну: «Мы могли бы завести ребёнка. Он был бы красивым, как я, и умным, как ты». На что отец теории относительности ответил: «Боюсь, что всё будет наоборот: он унаследует мою красоту и твой ум». Тогда ещё никто не знал (тесты провели позднее), что IQ Мэрилин Монро был 165, на пять баллов выше, чем у «величайшего гения всех времён». Марлин Монро (Норма Джин Бейкер, 1926–1962) была увлечённой читательницей. В её доме была библиотека примерно из тысячи книг, и она проводила много времени за чтением литературных произведений, поэзии, пьес и философии. Её дух, кроме огромного стремления к жизни, был наполнен жаждой знаний и неутолимым любопытством. Вот несколько замечательных цитат этой удивительной женщины:

- «Одно из лучших, что произошло со мной в жизни, — это то, что я женщина. Все женщины должны это чувствовать».
- «Собаки не кусаются. Люди — да».
- «Я не чувствую себя весной. Я чувствую себя как горячая красная осень».
- «Смейся, когда тебе грустно. Плакать слишком легко».
- «Мне никто не говорил, что я красива, когда была ребёнком. Всем детям нужно говорить, что они красивы, даже если это не так».
- «Лучше быть одной, чем несчастной с кем-то».
- «Несовершенство — это красота, а безумие — это гениальность. Лучше быть смешной, чем скучной».
- «Разочарования заставляют открывать глаза и закрывать сердце».
- «Я маленькая девочка в большом мире, которая пытается найти кого-то, кого можно любить».
- «Я никогда не уходила от того, в кого верила».
- «Я никогда никого не обманывала. Иногда я позволяла мужчинам совершать свои собственные ошибки».
- «Если бы я следовала всем правилам, я бы ничего не добилась».
- «Любить мужчину проще, чем жить с ним».
- «Не опускай голову, держи её высоко и улыбайся, потому что жизнь — это прекрасная вещь, и у тебя есть много причин для улыбки».

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…

Hello @everyone I am selling these two brand new animatronics
The headless horseman and skeleton pony for $150
The ferry of the death for $300
Message me if you’re interested in buying any

…

WHY DOES YOUR BODY HURT?
It's not The Salt.
It's not the Flours.
It's not the Soda.
It's not the Sugar.
It's not the Food.
It's not the gluten.
It's not the Sweet Bread
It's your EMOTIONS
It's your DECISIONS
WHY DOES YOUR BODY HURT?.
It hurts because you haven't yet learned to enjoy, because you accumulate old hatred and anger.
It hurts because you refuse to develop your bodily vitality and elasticity, because you punish it with addictions and emotional immaturity.
Your body hurts because you reject the present and allow the memories to define you.
It hurts because you don't close stages and dress yourself as a victim in the drama you created.
It hurts because you love the wound you don't want to heal.
Your body hurts because you've succumbed to apathy and let yourself win.
It hurts because you doubt you deserve a life without trauma and wings to fly.
It hurts because you've lent your voice to the family clan.
Your body hurts because you don't live in peace.
Your body hurts because you don't dare to value yourself more.
It hurts because you're silent when you're supposed to scream.
Because you blame love on your obsession for dominating.
Because you demand a respect you dare not generate.
Your body hurts because you confuse a relationship with a ring where you can vent.
It hurts because you dare not connect with your divinity. Because you're afraid of freedom.
Your body hurts because you don't allow yourself to remember that you were born to grow and transcend from the love you already are.
Your body hurts because you don't invest in silence or make peace with your solitude and your darkness.
You are an ever-expanding being of love. Stop being too demanding, crippling, braking, and staggering.
WAKE UP YOUR MAGIC AND YOUR POWER.
Make the Love that you already are worth. Namaste ;
V;ctor Alberto Dom;nguez

…

Introverts may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pyjamas. They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep discussions.

Susan Cain
From the book, Quiet: The Power of Introverts in a World That Can't Stop Talking
image | Simon Upton 2017, for Vanity Fair. Jeremy Irons

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"THE ACID TEST"

As we work the first nine Steps, we prepare ourselves for the adventure of a new life. But when we approach Step Ten we commence to put our A.A. way of living to practical use, day by day, in fair weather or foul. Then comes the acid test: can we stay sober, keep in emotional balance, and live to good purpose under all conditions?
TWELVE STEPS AND TWELVE TRADITIONS, p. 88

I know the Promises are being fulfilled in my life, but I want to maintain and develop them by the daily application of Step Ten. I have learned through this Step that if I am disturbed, there is something wrong with me. The other person may be wrong too, but I can only deal with my feelings. When I am hurt or upset, I have to continually look for the cause in me, and then I have to admit and correct my mistakes. It isn't easy, but as long as I know I am progressing spiritually, I know that I can mark my effort up as a job well done. I have found that pain is a friend; it lets me know there is something wrong with my emotions, just as a physical pain lets me know there is something wrong with my body. When I take the appropriate action through the Twelve Steps, the pain gradually goes away.

From the book Daily Reflections.
Copyright © 1990 by Alcoholics Anonymous World Services, Inc. All rights reserved.

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"КИСЛОТНЫЙ ТЕСТ"

Выполняя первые девять Шагов, мы готовимся к приключениям новой жизни. Но когда мы подходим к Десятому Шагу, мы начинаем применять наш образ жизни А.А. на практике, день за днем, в хорошую или плохую погоду. Затем наступает кислотный тест: сможем ли мы оставаться трезвыми, сохранять эмоциональное равновесие и жить с пользой для дела в любых условиях?
ДВЕСТИ ШАГОВ И ДВЕСТИ ТРАДИЦИЙ, стр. 88

Я знаю, что Обещания исполняются в моей жизни, но я хочу поддерживать и развивать их, ежедневно применяя Десятый Шаг. Благодаря этому Шагу я понял, что если я испытываю беспокойство, значит, со мной что-то не так. Другой человек тоже может быть неправ, но я могу справиться только со своими чувствами. Когда мне больно или я расстроен, я должен постоянно искать причину в себе, а затем признать и исправить свои ошибки. Это нелегко, но пока я знаю, что духовно продвигаюсь вперед, я понимаю, что могу отметить свои усилия как хорошо выполненную работу. Я обнаружил, что боль - это друг; она дает мне знать, что с моими эмоциями что-то не так, так же как физическая боль дает мне знать, что с моим телом что-то не так. Когда я предпринимаю соответствующие действия в рамках Двенадцати Шагов, боль постепенно проходит.

Из книги "Ежедневные размышления".
Copyright © 1990 Alcoholics Anonymous World Services, Inc. Все права защищены.

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AS BILL SEES IT #essentialsofrecovery



~ Page 275 ~

Recovery Through Giving

For a new prospect, outline the program of action, explaining how you made a self-appraisal, how you straightened out your past, and why you are now endeavoring to be helpful to him. It is important for him to realize that your attempt to pass this on to him plays a vital part in your own recovery. Actually, he may be helping you more than you are helping him. Make it plain that he is under no obligation to you.

<< << << >> >> >>

In the first six months of my own sobriety, I worked hard with many alcoholics. Not a one responded. Yet this work kept me sober. It wasn’t a question of those alcoholics giving me anything. My stability came out of trying to give, not out of demanding that I receive.

~ 1. ALCOHOLICS ANONYMOUS, P. 94 ~
~ 2. GRAPEVINE, JANUARY 1958 ~

Copyright © 1967 by Alcoholics Anonymous ® World Services, Inc.


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КАК БИЛЛ ВИДИТ ЭТО #essentialsofrecovery



~ Страница 275 ~

Восстановление через дарение

Для нового человека изложите программу действий, объяснив, как вы провели самооценку, как исправили свое прошлое и почему теперь стараетесь быть ему полезным. Важно, чтобы он понял, что ваша попытка передать ему это играет важную роль в вашем собственном выздоровлении. На самом деле, возможно, он помогает вам больше, чем вы ему. Дайте ему понять, что он не несет перед вами никаких обязательств.

<< << << >> >> >>

В первые шесть месяцев моей собственной трезвости я много работал со многими алкоголиками. Ни один из них не откликнулся. И все же эта работа помогла мне сохранить трезвость. Дело было не в том, что эти алкоголики давали мне что-то. Моя стабильность появилась благодаря тому, что я старался отдавать, а не требовал, чтобы я получал".

~ 1. АНОНИМНЫЕ АЛКОГОЛИКИ, СТР. 94 ~
~ 2. ВИНОГРАДНАЯ ЛОЗА, ЯНВАРЬ 1958 Г.

Copyright © 1967 by Alcoholics Anonymous ® World Services, Inc.


Почему бы не подписаться на электронную почту, чтобы получать все ежедневные сообщения?
Или следите за нами в Twitter #essentialsofrecovery

…

Twelve-step program
Organizations for recovery from addiction



"12 Steps" redirects here. For the song of the same name, see Cxloe. For the hip hop album, see 12 Step Program (album).
Twelve-step programs are international mutual aid programs supporting recovery from substance addictions, behavioral addictionsand compulsions. Developed in the 1930s, the first twelve-step program, Alcoholics Anonymous (AA), founded by Bill Wilson and Bob Smith, aided its membership to overcome alcoholism. Since that time dozens of other organizations have been derived from AA's approach to address problems as varied as drug addiction, compulsive gambling, sex, and overeating. All twelve-step programs utilize a version of AA's suggested twelve steps first published in the 1939 book Alcoholics Anonymous: The Story of How More Than One Hundred Men Have Recovered from Alcoholism.
As summarized by the American Psychological Association (APA), the process involves the following:
* admitting that one cannot control one's alcoholism, addiction, or compulsion;
* coming to believe in a Higher Power that can give strength;
* examining past errors with the help of a sponsor (experienced member);
* making amends for these errors;
* learning to live a new life with a new code of behavior;
* helping others who suffer from the same alcoholism, addictions, or compulsions.
Overview

Twelve-step methods have been adapted to address a wide range of alcoholism, substance abuse, and dependency problems. Over 200 mutual aid organizations—often known as fellowships—with a worldwide membership of millions have adopted and adapted AA’s 12 Steps and 12 Traditions for recovery. Narcotics Anonymous was formed by addicts who did not relate to the specifics of alcohol dependency.
Demographic preferences related to the addicts' drug of choice has led to the creation of Cocaine Anonymous, Crystal Meth Anonymous and Marijuana Anonymous. Behavioral issues such as compulsion for or addiction to gambling, crime, food, sex, hoarding, getting into debt and work are addressed in fellowships such as Gamblers Anonymous, Overeaters Anonymous, Sexaholics Anonymous and Debtors Anonymous.
Auxiliary groups such as Al-Anon and Nar-Anon, for friends and family members of alcoholics and addicts, respectively, are part of a response to treating addiction as a disease that is enabled by family systems. Adult Children of Alcoholics (ACA or ACOA) addresses the effects of growing up in an alcoholic or otherwise dysfunctional family. Co-Dependents Anonymous (CoDA) addresses compulsions related to relationships, referred to as codependency.
History

Further information: History of Alcoholics Anonymous
Alcoholics Anonymous (AA), the first twelve-step fellowship, was founded in 1935 by Bill Wilson and Dr. Robert Holbrook Smith, known to AA members as "Bill W." and "Dr. Bob", in Akron, Ohio. In 1946 they formally established the twelve traditions to help deal with the issues of how various groups could relate and function as membership grew. The practice of remaining anonymous (using only one's first names) when interacting with the general public was published in the first edition of the AA Big Book.
As AA chapters were increasing in number during the 1930s and 1940s, the guiding principles were gradually defined as the Twelve Traditions. A singleness of purpose emerged as Tradition Five: "Each group has but one primary purpose—to carry its message to the alcoholic who still suffers".Consequently, drug addicts who do not suffer from the specifics of alcoholism involved in AA hoping for recovery technically are not welcome in "closed" meetings unless they have a desire to stop drinking alcohol.
The principles of AA have been used to form numerous other fellowships specifically designed for those recovering from various pathologies; each emphasizes recovery from the specific malady which brought the sufferer into the fellowship.
Twelve Steps

Several terms ending in "step" redirect here. For other uses, see Scale (music), Eighth Step Coffee House, and Ninth Step Station.
Further information: List of Twelve Step alternate wordings
See also: The Fifth Step
The following are the original twelve steps as published by Alcoholics Anonymous:
1. We admitted we were powerless over alcohol—that our lives had become unmanageable.
2. Came to believe that a power greater than ourselves could restore us to sanity.
3. Made a decision to turn our will and our lives over to the care of God.
4. Made a searching and fearless moral inventory of ourselves.
5. Admitted to God, to ourselves, and to another human being the exact nature of our wrongs.
6. Were entirely ready to have God remove all these defects of character.
7. Humbly asked Him to remove our shortcomings.
8. Made a list of all persons we had harmed, and became willing to make amends to them all.
9. Made direct amends to such people wherever possible, except when to do so would injure them or others.
10. Continued to take personal inventory, and when we were wrong, promptly admitted it.
11. Sought through prayer and meditationto improve our conscious contact with God, praying only for knowledge of His will for us and the power to carry that out.
12. Having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics and to practice these principles in all our affairs.
Where other twelve-step groups have adapted the AA steps as guiding principles, step one is generally updated to reflect the focus of recovery. For example, in Overeaters Anonymous, the first step reads, "We admitted we were powerless over compulsive overeating—that our lives had become unmanageable." The third step is also sometimes altered to remove gender-specific pronouns.
Twelve Traditions

Main article: Twelve Traditions
The Twelve Traditions accompany the Twelve Steps. The Traditions provide guidelines for group governance. They were developed in AA in order to help resolve conflicts in the areas of publicity, politics, religion, and finances.Alcoholics Anonymous' Twelve Traditions are:
1. Our common welfare should come first; personal recovery depends upon AA unity.
2. For our group purpose there is but one ultimate authority—a loving God as He may express Himself in our group conscience. Our leaders are but trusted servants; they do not govern.
3. The only requirement for AA membership is a desire to stop drinking.
4. Each group should be autonomous except in matters affecting other groups or AA as a whole.
5. Each group has but one primary purpose—to carry its message to the alcoholic who still suffers.
6. An AA group ought never endorse, finance, or lend the AA name to any related facility or outside enterprise, lest problems of money, property, and prestige divert us from our primary purpose.
7. Every AA group ought to be fully self-supporting, declining outside contributions.
8. Alcoholics Anonymous should remain forever non-professional, but our service centers may employ special workers.
9. AA, as such, ought never be organized; but we may create service boards or committees directly responsible to those they serve.
10. Alcoholics Anonymous has no opinion on outside issues; hence the AA name ought never be drawn into public controversy.
11. Our public relations policy is based on attraction rather than promotion; we need always to maintain personal anonymity at the level of press, radio, and films.
12. Anonymity is the spiritual foundation of all our traditions, ever reminding us to place principles before personalities.
Process

In the twelve-step program, the human structure is symbolically represented in three dimensions: physical, mental, and spiritual. The problems the groups deal with are understood to manifest themselves in each dimension. For addicts and alcoholics, the physical dimension is best described by the allergy-like bodily reaction resulting in the compulsion to continue using substances even when it's harmful or the addict wants to quit. The statement in the First Step that the individual is "powerless" over the substance-abuse related behavior at issue refers to the lack of control over this compulsion, which persists despite any negative consequences that may be endured as a result.
The mental obsession is described as the cognitive processes that cause the individual to repeat the compulsive behavior after some period of abstinence, either knowing that the result will be an inability to stop or operating under the delusion that the result will be different. The description in the First Step of the life of the alcoholic or addict as "unmanageable" refers to the lack of choice that the mind of the addict or alcoholic affords concerning whether to drink or use again.The illness of the spiritual dimension, or "spiritual malady," is considered in all twelve-step groups to be self-centeredness.The process of working the steps is intended to replace self-centeredness with a growing moral consciousness and a willingness for self-sacrifice and unselfish constructive action. In twelve-step groups, this is known as a "spiritual awakening." This should not be confused with abreaction, which produces dramatic, but temporary, changes. As a rule, in twelve-step fellowships, spiritual awakening occurs slowly over a period of time, although there are exceptions where members experience a sudden spiritual awakening.
In accordance with the First Step, twelve-step groups emphasize self-admission by members of the problem they are recovering from. It is in this spirit that members often identify themselves along with an admission of their problem, often as "Hi, I’m [first name only], and I’m an alcoholic".
Sponsorship

A sponsor is a more experienced person in recovery who guides the less-experienced aspirant ("sponsee") through the program's twelve steps. New members in twelve-step programs are encouraged to secure a relationship with at least one sponsor who both has a sponsor and has taken the twelve steps themselves. Publications from twelve-step fellowships emphasize that sponsorship is a "one on one" nonhierarchical relationship of shared experiences focused on working the Twelve Steps.According to Narcotics Anonymous:
Sponsors share their experience, strength, and hope with their sponsees... A sponsor's role is not that of a legal adviser, a banker, a parent, a marriage counselor, or a social worker. Nor is a sponsor a therapist offering some sort of professional advice. A sponsor is simply another addict in recovery who is willing to share his or her journey through the Twelve Steps.
Sponsors and sponsees participate in activities that lead to spiritual growth. Experiences in the program are often shared by outgoing members with incoming members. This rotation of experience is often considered to have a great spiritual reward. These may include practices such as literature discussion and study, meditation, and writing. Completing the program usually implies competency to guide newcomers which is often encouraged. Sponsees typically do their Fifth Step, review their moral inventory written as part of the Fourth Step, with their sponsor. The Fifth Step, as well as the Ninth Step, have been compared to confession and penitence.Michel Foucault, a French philosopher, noted such practices produce intrinsic modifications in the person—exonerating, redeeming and purifying them; relieves them of their burden of wrong, liberating them and promising salvation.
The personal nature of the behavioral issues that lead to seeking help in twelve-step fellowships results in a strong relationship between sponsee and sponsor. As the relationship is based on spiritual principles, it is unique and not generally characterized as "friendship". Fundamentally, the sponsor has the single purpose of helping the sponsee recover from the behavioral problem that brought the sufferer into twelve-step work, which reflexively helps the sponsor recover.
A study of sponsorship as practiced in Alcoholics Anonymous and Narcotics Anonymous found that providing direction and support to other alcoholics and addicts is associated with sustained abstinence for the sponsor, but suggested that there were few short-term benefits for the sponsee's one-year sustained abstinence rate.
Effectiveness

See also: Effectiveness of Alcoholics Anonymous, Effectiveness of Crystal Meth Anonymous, Effectiveness of Gamblers Anonymous, Effectiveness of Narcotics Anonymous, Effectiveness of Neurotics Anonymous, Effectiveness of Nicotine Anonymous, and Effectiveness of self-help groups for mental health
Alcoholics Anonymous is the largest of all of the twelve-step programs (from which all other twelve-step programs are derived), followed by Narcotics Anonymous; the majority of twelve-step members are recovering from addiction to alcohol or other drugs. The majority of twelve-step programs, however, address illnesses other than substance addiction. For example, the third-largest twelve-step program, Al-Anon, assists family members and friends of people who have alcoholism and other addictions. About twenty percent of twelve-step programs are for substance addiction recovery, the other eighty percent address a variety of problems from debt to depression. It would be an error to assume the effectiveness of twelve-step methods at treating problems in one domain translates to all or to another domain.
A 2020 Cochrane review of Alcoholics Anonymous showed that participation in AA resulted in more alcoholics being abstinent from alcohol and for longer periods of time than cognitive behavioral therapy and motivational enhancement therapy, and as effective as these in other measures.The 2020 review did not compare twelve step programs to the use of disulfiram or naltrexone, though some patients did receive these medications. These medications are considered the standard of care in alcohol use disorder treatment among medical experts and have demonstrated efficacy in randomized-controlled trials in promoting alcohol abstinence. A systematic review published in 2017 found that twelve-step programs for reducing illicit drug use are neither better nor worse than other interventions, though the researchers behind the review noted the weakness of most of the studies analyzed, which may lead to interpretations of their results that did not accurately reflect the actual picture.
Criticism

See also: Alcoholics Anonymous § Criticism, Gamblers Anonymous § Criticism, Narcotics Anonymous § Controversies, Overeaters Anonymous § Criticism, Self-help groups for mental health § Criticism, and Sexaholics Anonymous § Criticism
In the past, some medical professionals have criticized twelve-step programs as "a cult that relies on God as the mechanism of action" and as lacking any experimental evidence in favor of its efficacy. Ethical and operational issues had prevented robust randomized controlled trials from being conducted comparing twelve-step programs directly to other approaches. More recent studies employing non-randomized and quasi-experimental studies have shown twelve-step programs provide similar benefit compared to motivational enhancement therapy (MET) and cognitive behavioral therapy (CBT), and were more effective in producing continuous abstinence and remission compared to these approaches.
Confidentiality
The Twelve Traditions encourage members to practice the spiritual principle of anonymity in the public media and members are also asked to respect each other's confidentiality. This is a group norm, however, and not legally mandated; there are no legal consequences to discourage those attending twelve-step groups from revealing information disclosed during meetings. Statutes on group therapy do not encompass those associations that lack a professional therapist or clergymanto whom confidentiality and privilege might apply. Professionals and paraprofessionalswho refer patients to these groups, to avoid both civil liability and licensure problems, have been advised that they should alert their patients that, at any time, their statements made in meetings may be disclosed.
Cultural identity
One review warned of detrimental iatrogeniceffects of twelve-step philosophy and labeled the organizations as cults, while another review asserts that these programs bore little semblance to religious cults and that the techniques used appeared beneficial to some. Another study found that a twelve-step program's focus on self-admission of having a problem increases deviant stigma and strips members of their previous cultural identity, replacing it with the deviant identity.Another study asserts that the prior cultural identity may not be replaced entirely, but rather members found adapted a biculturalidentity.
See also

* Addiction recovery groups
* Drug rehabilitation
* Effectiveness of Alcoholics Anonymous
* Group psychotherapy
* List of twelve-step groups
* Self-help groups for mental health
* Recovery model


References

References

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Further reading

Further reading

Scholarly publications
* Borman, P. D., & Dixon, D. N. (Fall 1998). "Spirituality and the 12 steps of substance abuse recovery". Journal of Psychology & Theology. 26(3): 287–291. doi:10.1177/009164719802600306. S2CID 148676117.
* Freimuth, M. (199). "Psychotherapists' beliefs about the benefits of 12-step groups". Alcoholism Treatment Quarterly. 14 (3): 95–102. doi:10.1300/J020V14N03_08.
* Freimuth, M. (July 2000). "Integrating group psychotherapy and 12-step work: A collaborative approach". International Journal of Group Psychotherapy. 50 (3): 297–314. doi:10.1080/00207284.2000.11491011. PMID 10883547. S2CID 43254982.
* Harris, J., Best, D., Gossop, M., Marshall, J., Man, L.-H., Manning, V.; et al. (March 2003). "Prior alcoholics anonymous (AA) affiliation and the acceptability of the twelve steps to patients entering UK statutory addiction treatment". Journal of Studies on Alcohol. 64 (2): 257–261. doi:10.15288/jsa.2003.64.257. PMID 12713200.
* Humphreys, K. (May 2006). "The trials of Alcoholics Anonymous". Addiction. 101 (5): 617–618. doi:10.1111/j.1360-0443.2006.01447.x. PMID 16669879.
* Kurtz, L. F., & Fisher, M. (May 2003). "Twelve-step recovery and community service". Health & Social Work. 28 (2): 137–145. doi:10.1093/hsw/28.2.137. PMID 12774535.
* Lile, B. (2003). "Twelve step programs: An update". Addictive Disorders & Their Treatment. 2 (1): 19–24. doi:10.1097/00132576-200302010-00004. S2CID 74842059.
* Morgenstern, J., Bux, D., Labouvie, E., Blanchard, K. A., & Morgan, T. J. (November 2002). "Examining mechanisms of action in 12-step treatment: The role of 12-step cognitions". Journal of Studies on Alcohol. 63 (6): 665–672. doi:10.15288/jsa.2002.63.665. PMID 12529066.
* Sheehan, T. (2004). "Twelve Step Facilitation: A Necessary Treatment for Offenders". Journal of Forensic Psychology Practice. 4 (3): 71–81. doi:10.1300/J158v04n03_05. S2CID 145564061.
* Sias, S. M., & Goodwin, L. R. Jr. (April 2007). "Students' reactions to attending 12-step meetings: Implications for counselor education". Journal of Addictions & Offender Counseling. 27(2): 113–126. doi:10.1002/j.2161-1874.2007.tb00025.x.
* Simkin, D. R. (January 1996). "Twelve-step treatment from a development perspective". Child and Adolescent Psychiatric Clinics of North America. 5 (1): 165–175. doi:10.1016/S1056-4993(18)30391-2.

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Prayer and Fasting - Matthew 17:21
http://stihi.ru/2022/03/29/4429
Temperance is the key to enlightenment - feeding addictions with illusions keep mind in Plato’s cave

…

The statement "temperance is the key to enlightenment" means that practicing moderation and self-control in all aspects of life, including desires and impulses, is essential for achieving a higher level of understanding and spiritual awareness, or "enlightenment.". 
Explanation: 

* Inner Clarity: ;By practicing self-restraint, one can quiet the mind and gain a clearer perspective on their thoughts and actions, allowing for deeper self-reflection and spiritual growth.
* … … … .
* Distraction Removal: ;Overindulgence in anything, whether it be food, pleasure, or even negative emotions, can cloud judgment and hinder the pursuit of enlightenment. ;
* Philosophical Context: ;This idea is found in various philosophical traditions, where achieving a state of inner harmony through mindful living is seen as a crucial step towards enlightenment.
* … … … .
*
* In Plato's Allegory of the Cave, the journey out of the cave symbolizes the philosopher's path to enlightenment and understanding of reality. Here are the key steps to "get out of the cave":
1. Awareness of Ignorance: The first step is to recognize that one is in a state of ignorance. The prisoners in the cave are unaware of the true reality outside; similarly, individuals must realize that their current beliefs may be limited or false.
2. Desire for Knowledge: A strong desire to seek truth and knowledge is essential. This motivation drives individuals to question their surroundings and the beliefs they have accepted without scrutiny.
3. Education and Critical Thinking: Engaging in education, critical thinking, and philosophical inquiry helps individuals challenge their existing beliefs. This process is akin to the painful journey of turning around and seeing the fire and the objects casting shadows.
4. Experiencing the Outside World: The next step involves moving out of the cave into the light of the sun, which represents the realm of true knowledge and understanding. This experience can be overwhelming but is essential for gaining insight into the nature of reality.
5. Gradual Adjustment to Reality: Adjusting to the brightness of the sun symbolizes the gradual process of understanding deeper truths. Initially, it may be difficult to comprehend the full extent of reality, but with time and experience, clarity emerges.
6. Return to the Cave: Once enlightened, the philosopher has a responsibility to return to the cave and share knowledge with others. This can be challenging, as those still in the cave may resist new ideas or feel threatened by the truth.
7. Encouraging Others to Seek Enlightenment: The enlightened individual must encourage others to question their reality and seek knowledge, fostering a culture of inquiry and understanding.
* In summary, getting out of the cave in Plato's allegory requires a combination of self-awareness, a desire for knowledge, education, and the courage to share insights with others. The process emphasizes the value of philosophical inquiry and the transformative power of enlightenment.
* … … … . ;
Is Matthew 17:21 the original verse?

No, the original verse is Mark 9:29. Matthew 17:21 was copied from Mark 9:29, but the phrase “and fasting” was added.
According to Mark 9:29 Jesus said “this kind can come out only through prayer”.
According to Matthew 17:21 Jesus said “this kind does not go out except by prayer and fasting”.
In many modern translations Matthew 17:21 is omitted because this verse is absent from older more reliable manuscripts. It seems this verse was added by scribes several centuries later (perhaps to harmonize it with Mark). For some reason they also added “and fasting” (perhaps because fasting later became a highly regarded practice in the church).
In later manuscripts of Mark “and fasting” was also added to Mark 9:29 (presumably to harmonize it with the later manuscripts of Matthew).
Luke also copied this story from Mark, but left out the part of the disciples asking Jesus why they were unable to cast out the demon.

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Пигмалион или поиск человека по параметрам (унисекс) авт. veeranda

;;;
 
Краткая история
Пигмалион, скульптор с острова Кипр, вырезал из слоновой кости женскую статую, в которую влюбился. Несмотря на свои усилия, он не мог оживить её. Он обратился к богине Афродите с мольбой о даровании ему девушки подобной красоты. Афродита, тронутая его любовью, оживила статую, и она стала его женой.
 
 
Данная руничесткая формула ишет вам человека по заданным параметрам не зависит от пола,
в основе лежит руна Перт плюс став Вызвать безграничное доверие который помогает быстро установить связь с Субъектом желаний при встрече
 
разбор по рунам:
Перт - поиск и отбор
Ансуз - воля богов
Вуньо - радость
Гебо - взаимодействие
Кеназ -желания
Маназ-Наутиз-Райдо человек прнудительно движется к вам

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Judas Iscariot
Disciple and betrayer of Christ
Judas Iscariot (/;d;u;d;s ;;sk;ri;t/; Biblical Greek: ;;;;;; ;;;;;;;;;; Io;das Iskari;t;s; died c.;30 – c.;33 AD) was—according to Christianity's four canonical gospels—a first-century Jewish man who became a disciple and one of the original Twelve Apostles of Jesus Christ. Judas betrayed Jesus to the Sanhedrin in the Garden of Gethsemane, in exchange for 30 pieces of silver, by kissing him on the cheek and addressing him as "master" to reveal his identity in the darkness to the crowd who had come to arrest him. In modern times, his name is often used synonymously with betrayal or treason.

Not to be confused with Jude the Apostle.
This article is about the biblical figure. For the black metal band, see Judas Iscariot (band).
"Judas" and "Iscariot" redirect here. For other uses, see Judas (disambiguation) and Iscariot (disambiguation).
Quick Facts Personal, Born ...

The Kiss of Judas by Giotto di Bondone (between 1304 and 1306) depicts Judas's identifying kiss in the Garden of Gethsemane
The Gospel of Mark gives no motive for Judas's betrayal but does present Jesus predicting it at the Last Supper, an event also described in all the other gospels. The Gospel of Matthew 26:15 states that Judas committed the betrayal in exchange for thirty pieces of silver. The Gospel of Luke 22:3 and the Gospel of John 13:27 suggest that he was possessed by Satan. According to Matthew 27:1–10, after learning that Jesus was to be crucified, Judas attempted to return the money he had been paid for his betrayal to the chief priests and hanged himself. The priests used the money to buy a field to bury strangers in, which was called the "Field of Blood" because it had been bought with blood money. The Book of Acts 1:18 quotes Peter as saying that Judas used the money to buy the field himself and, he "[fell] headlong... burst asunder in the midst, and all his bowels gushed out." His place among the Twelve Apostles was later filled by Matthias.

Due to his notorious role in all the gospel narratives, Judas remains a controversial figure in Christian history. His betrayal is seen as setting in motion the events that led to Jesus's crucifixion and resurrection, which, according to traditional Christian theology brought salvation to humanity. The Gnostic Gospel of Judas—rejected by the proto-orthodox Church as heretical—portrays Judas's actions as done in obedience to instructions given to him by Jesus, and that he alone amongst the disciples knew Jesus's true teachings. Since the Middle Ages, Judas has sometimes been portrayed as a personification of the Jewish people, and his betrayal has been used to justify Christian antisemitism.

Historicity
Although Judas Iscariot's historical existence is generally widely accepted among secular historians, this relative consensus has not gone entirely unchallenged. The earliest possible allusion to Judas comes from the First Epistle to the Corinthians 11:23–24, in which Paul the Apostle does not mention Judas by name but uses the passive voice of the Greek word parad;d;mi (;;;;;;;;;;), which most Bible translations render as "was betrayed": "...the Lord Jesus on the night when he was betrayed took a loaf of bread..." Nonetheless, some biblical scholars argue that the word parad;d;mi should be translated as "was handed over". This translation could still refer to Judas, but it could also instead refer to God metaphorically "handing Jesus over" to the Romans.

In his book Antisemitism and Modernity (2006), the Jewish scholar Hyam Maccoby suggests that, in the New Testament, the name "Judas" was constructed as an attack on the Judaeans or on the Judaean religious establishment held responsible for executing Jesus. In his book The Sins of Scripture (2009), John Shelby Spong concurs with this argument, insisting, "The whole story of Judas has the feeling of being contrived ... The act of betrayal by a member of the twelve disciples is not found in the earliest Christian writings. Judas is first placed into the Christian story by the Gospel of Mark (3:19), who wrote in the early 70s AD."

Most scholars reject these arguments for non-historicity, noting that there is nothing in the gospels to associate Judas with Judeans except his name, which was an extremely common one for Jewish men during the first century, and that numerous other figures named "Judas" are mentioned throughout the New Testament, none of whom are portrayed negatively. Positive figures named Judas mentioned in the New Testament include the prophet Judas Barsabbas (Acts 15:22–33), Jesus's brother Jude (Mark 6:3; Matt 13:55; Jude 1), and the apostle Judas the son of James (Luke 6:14–16; Acts 1:13; John 14:22).

Life
Name and background

Judas Iscariot (between 1886 and 1894) by James Tissot
The name "Judas" (;;;;;;) is a Greek rendering of the Hebrew name Judah (;;;;;, Yeh;d;h, Hebrew for "praise or praised"), which was an extremely common name for Jewish men during the first century AD, due to the renowned hero Judas Maccabeus. Consequently, numerous other figures with this name are mentioned throughout the New Testament. In the Gospel of Mark 3:13–19, which was written in the mid-60s or early 70s AD, Judas Iscariot is the only apostle named "Judas". Matthew 10:2–4 shares this portrayal. The Gospel of Luke 6:12–19, however, replaces the apostle whom Mark and Matthew call "Thaddeus" with "Judas son of James". Peter Stanford suggests that this renaming may represent an effort by the author of the Gospel of Luke to create a "good Judas" in contrast to the betrayer Judas Iscariot.

Judas's epithet "Iscariot" (;;;;;;;; or ;;;;;;;;;;), which distinguishes him from the other people named "Judas" in the gospels, is usually thought to be a Greek rendering of the Hebrew phrase ;;;;;;;;;, (;;-Qr;y;t), meaning "the man from Kerioth". This interpretation is supported by the statement in the Gospel of John 6:71 that Judas was "the son of Simon Iscariot". Nonetheless, this interpretation of the name is not fully accepted by all scholars. One of the most popular alternative explanations holds that "Iscariot" (;;;;;;;, 'Skaryota' in Syriac Aramaic, per the Peshitta text) may be a corruption of the Latin word sicarius, meaning "dagger man", which referred to a member of the Sicarii (;;;;;;; in Aramaic), a group of Jewish rebels who were known for assassinating people in crowds using long knives hidden under their cloaks. This interpretation is problematic, however, because there is nothing in the gospels to associate Judas with the Sicarii, and there is no evidence that the cadre existed during the 30s AD when Judas was alive.

A possibility advanced by Ernst Wilhelm Hengstenberg is that "Iscariot" means "the liar" or "the false one", from the Hebrew ;;;-;;;;;. C. C. Torrey suggests instead the Aramaic form ;;;;;;;;;; or ;;;;;;;;;;;;, with the same meaning. Stanford rejects this, arguing that the gospel writers follow Judas's name with the statement that he betrayed Jesus, so it would be redundant for them to call him "the false one" before immediately stating that he was a traitor. Some have proposed that the word derives from an Aramaic word meaning "red color", from the root ;;;. Another hypothesis holds that the word derives from one of the Aramaic roots ;;; or ;;;. This would mean "to deliver", based on the Septuagint rendering of Isaiah 19:4—a theory advanced by J. Alfred Morin. The epithet could also be associated with the manner of Judas's death, hanging. This would mean Iscariot derives from a kind of Greek-Aramaic hybrid: ;;;;;;;;;;;;;;;, Iskarioutha, meaning "chokiness" or "constriction". This might indicate that the epithet was applied posthumously by the remaining disciples, but Joan E. Taylor has argued that it was a descriptive name given to Judas by Jesus, since other disciples such as Simon Peter/Cephas (Kephas "rock") were also given such names.

Role as an apostle

Calling of the Apostles (1481) by Domenico Ghirlandaio
Although the canonical gospels frequently disagree on the names of some of the minor apostles, all four of them list Judas Iscariot as one of them. The Synoptic Gospels state that Jesus sent out "the twelve" (including Judas) with power over unclean spirits and with a ministry of preaching and healing: Judas clearly played an active part in this apostolic ministry alongside the other eleven. However, in the Gospel of John, Judas's outlook was differentiated—many of Jesus's disciples abandoned him because of the difficulty of accepting his teachings, and Jesus asked the twelve if they would also leave him. Simon Peter spoke for the twelve: "Lord, to whom shall we go? You have the words of eternal life," but Jesus observed then that despite the fact that he himself had chosen the twelve, one of them (unnamed by Jesus, but identified by the narrator) was "a devil" who would betray him.

One of the best-attested and most reliable statements made by Jesus in the gospels comes from the Gospel of Matthew 19:28, in which Jesus tells his apostles: "in the new world, when the Son of Man shall sit on his glorious throne, you will also sit on twelve thrones, judging the Twelve Tribes of Israel." New Testament scholar Bart D. Ehrman concludes, "This is not a tradition that was likely to have been made up by a Christian later, after Jesus's death—since one of these twelve had abandoned his cause and betrayed him. No one thought that Judas Iscariot would be seated on a glorious throne in the Kingdom of God. That saying, therefore appears to go back to Jesus, and indicates, then, that he had twelve close disciples, whom he predicted would reign in the coming Kingdom."


A 16th century fresco depicting Judas being paid the 30 pieces of silver
Matthew directly states that Judas betrayed Jesus for a bribe of "thirty pieces of silver" by identifying him with a kiss—"the kiss of Judas"—to arresting soldiers of the High Priest Caiaphas, who then turned Jesus over to Pontius Pilate's soldiers. Mark's Gospel states that the chief priests were looking for a way to arrest Jesus. They decided not to do so during the feast [of the Passover], since they were afraid that people would riot; instead, they chose the night before the feast to arrest him. According to Luke's account, Satan entered Judas at this time.

According to the account in the Gospel of John, Judas carried the disciples' money bag or box (;;;;;;;;;;;, gl;ssokomon), but the Gospel of John makes no mention of the thirty pieces of silver as a fee for betrayal. The evangelist comments in John 12:5–6 that Judas spoke fine words about giving money to the poor, but the reality was "not that he cared for the poor, but [that] he was a thief, and had the money box; and he used to take what was put in it." However, in John 13:27–30, when Judas left the gathering of Jesus and his disciples with betrayal in mind, some [of the disciples] thought that Judas might have been leaving to buy supplies or on a charitable errand.

Ehrman argues that Judas's betrayal "is about as historically certain as anything else in the tradition", pointing out that the betrayal is independently attested in the Gospel of Mark, in the Gospel of John, and in the Book of Acts. Ehrman also contends that it is highly unlikely that early Christians would have made up the story of Judas's betrayal, since it reflects poorly on Jesus's judgment in choosing him as an apostle. Nonetheless, Ehrman argues that what Judas actually told the authorities was not Jesus's location, but rather Jesus's secret teaching that he was the Messiah. This, he holds, explains why the authorities did not try to arrest Jesus prior to Judas's betrayal. John P. Meier sums up the historical consensus, stating, "We only know two basic facts about [Judas]: (1) Jesus chose him as one of the Twelve, and (2) he handed over Jesus to the Jerusalem authorities, thus precipitating Jesus's execution."

Death

16th-century fresco from Tarzhishte Monastery, Strupets, Bulgaria, showing Judas hanging himself as described in Matthew 27:1–10
Many different accounts of Judas's death have survived from antiquity, both within and outside the New Testament. Matthew 27:1–10 states that after learning that Jesus was to be crucified, Judas was overcome by remorse and attempted to return the 30 pieces of silver to the priests, but they would not accept them because they were blood money, so he threw them on the ground and left. Afterwards, he committed suicide by hanging himself according to Mosaic law (Deuteronomy 21:22–23). The priests then used the money to buy a potter's field, which became known as Akeldama (;;; ;;; – khakel dama) – the Field of Blood – because it had been bought with blood money. Acts 1:18 states that Judas used the money to buy a field, and "[fell] headlong... burst asunder in the midst, and all his bowels gushed out." In this account, Judas's death is apparently by accident, and he shows no signs of remorse.

The early Church Father Papias of Hierapolis records in his Expositions of the Sayings of the Lord (which was probably written around 100 AD) that Judas was afflicted by God's wrath; his body became so enormously bloated that he could not pass through a street with buildings on either side. His face became so swollen that a doctor could not even identify the location of his eyes using an optical instrument. Judas's genitals became enormously swollen and oozed with pus and worms. Finally, he killed himself on his own land by pouring out his innards onto the ground, which stank so horribly that, even in Papias's own time a century later, people still could not pass the site without holding their noses. This story was well known among Christians in antiquity and was often told in competition with the two conflicting stories from the New Testament.

According to the apocryphal Gospel of Nicodemus, which was probably written in the fourth century AD, Judas was overcome with remorse and went home to tell his wife, who was roasting a chicken on a spit over a charcoal fire, that he was going to kill himself, because he knew Jesus would rise from the dead and, when he did, he would punish him. Judas's wife laughed and told him that Jesus could no more rise from the dead than he could resurrect the chicken she was cooking. Immediately, the chicken was restored to life and began to crow. Judas then ran away and hanged himself. In the apocryphal Gospel of Judas, Judas has a vision of the disciples stoning and persecuting him.

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. 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". Nonetheless, various attempts at harmonization have been suggested. 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, or that the accounts of Acts and Matthew refer to two different transactions. Some have taken the descriptions as figurative: that the "falling prostrate" was Judas in anguish, and the "bursting out of the bowels" is pouring out emotion.

Modern scholars reject these approaches. Arie W. Zwiep states "neither story was meant to be read in light of the other" and "the integrity of both stories as complete narratives in themselves is seriously disrespected when the two separate stories are being conflated into a third, harmonized version." David A. Reed argues that the Matthew account is a midrashic exposition that allows the author to present the event as a fulfillment of prophetic passages from the Old Testament. They argue that the author adds imaginative details such as the thirty pieces of silver, and the fact that Judas hangs himself, to an earlier tradition about Judas's death.

Matthew's description of the death as fulfilment of a prophecy "spoken through Jeremiah the prophet" has caused difficulties, since it does not clearly correspond to any known version of the Book of Jeremiah but does appear to refer to a story from the Book of Zechariah which describes the return of a payment of thirty pieces of silver. Even writers such as Jerome and John Calvin conclude that this was obviously an error. Evangelical theologian James R. White has suggested the misattribution arises from a supposed Jewish practice of using the name of a major prophet to refer to the whole content of the scroll group, including books written by minor prophets placed in the same grouping.

Some scholars have suggested that the writer may also have had a passage from Jeremiah in mind, such as chapters 18:1–4 and 19:1–13 which refer to a potter's jar and a burial place, and chapter 32:6–15 which refers to a burial place and an earthenware jar. Raymond Brown suggests "the most plausible [explanation] is that Matthew 27:9–10 is presenting a mixed citation with words taken both from Zechariah and Jeremiah, and ... he refers to that combination by one name. Jeremiah 18–9 concerns a potter (18:2–; 19:1), a purchase (19:1), the Valley of Hinnom (where the Field of Blood is traditionally located, 19:2), 'innocent blood' (19:4), and the renaming of a place for burial (19:6, 11); and Jer 32:6–5 tells of the purchase of a field with silver."

Classicist Glenn W. Most suggests that Judas's death in Acts can be interpreted figuratively, writing that ;;;;;; ;;;;;;;;; should be translated as saying his body went prone, rather than falling headlong, and the spilling of the entrails is meant to invoke the imagery of dead snakes and their burst-open bellies. Hence Luke was stating that Judas took the body posture of a snake and died like one. However, the Catholic biblical scholar John L. McKenzie states "This passage probably echoes the fate of the wicked in..." the Deuterocanonical book Wisdom of Solomon 4:19: "... [the Lord] will dash them speechless to the ground, and shake them from the foundations; they will be left utterly dry and barren, and they will suffer anguish, and the memory of them will perish."

Betrayal of Jesus

The Betrayal: Peter raises his sword; the soldiers seize Jesus after Judas has given the kiss of betrayal – note the bag slung behind his back (containing 30 pieces of silver?). Illumination from a western manuscript, c. 1504

The Kiss of Judas Iscariot, coloured engraving, 15th century.
There are several explanations as to why Judas betrayed Jesus. In the earliest account, in the Gospel of Mark, when he goes to the chief priests to betray Jesus, he is offered money as a reward, but it is not clear that money is his motivation. In the Gospel of Matthew account, on the other hand, he asks what they will pay him for handing Jesus over. In the Gospel of Luke and the Gospel of John, the devil enters into Judas, causing him to offer to betray Jesus. The Gospel of John account has Judas complaining that money has been spent on expensive perfumes to anoint Jesus which could have been spent on the poor, but adds that he was the keeper of the apostles' purse and used to steal from it. According to some[who?], Judas thought he could get the money for betraying Jesus without Jesus being killed as he would escape like he had done many times before.

One suggestion has been that Judas expected Jesus to overthrow Roman rule of Judea. In this view, Judas is a disillusioned disciple betraying Jesus not so much because he loved money, but because he loved his country and thought Jesus had failed it. Another is that Jesus was causing unrest likely to increase tensions with the Roman authorities and they thought he should be restrained until after the Passover, when everyone had gone back home and the commotion had died down.[verification needed]

The gospels suggest that Jesus foresaw (John 6:64, Matthew 26:25) and allowed Judas's betrayal (John 13:27–28). One explanation is that Jesus allowed the betrayal because it would allow God's plan to be fulfilled. Another is that regardless of the betrayal, Jesus was ultimately destined for crucifixion. In April 2006, a Coptic papyrus manuscript titled the Gospel of Judas from 200 AD was translated, suggesting that Jesus told Judas to betray him, although some scholars question the translation. Nevertheless, the Gospel of Judas is an apocryphal Gnostic gospel composed in the 2nd century, and some scholars agree that it contains no real historical information.

Judas is the subject of philosophical writings. Origen of Alexandria, in his Commentary on John's Gospel, reflects on Judas's interactions with the other apostles and Jesus's confidence in him prior to his betrayal. Other philosophical reflections on Judas include The Problem of Natural Evil by Bertrand Russell and "Three Versions of Judas", a short story by Jorge Luis Borges. They allege various problematic ideological contradictions with the discrepancy between Judas's actions and his eternal punishment. Bruce Reichenbach argues that if Jesus foresees Judas's betrayal, then the betrayal is not an act of free will and therefore should not be punishable. Conversely, it is argued that just because the betrayal was foretold, it does not prevent Judas from exercising his own free will in this matter. Other scholars argue that Judas acted in obedience to God's will. The gospels suggest that Judas is apparently bound up with the fulfillment of God's purposes (John 13:18, John 17:12, Matthew 26:23–25, Luke 22:21–22, Matt 27:9–10, Acts 1:16, Acts 1:20), yet "woe is upon him", and he would "have been better unborn" (Matthew 26:23–25). The difficulty inherent in the saying is its paradox: if Judas had not been born, the Son of Man would apparently no longer do "as it is written of him." The consequence of this apologetic approach is that Judas's actions come to be seen as necessary and unavoidable, yet leading to condemnation. Another explanation is that Judas's birth and betrayal did not necessitate the only way the Son of Man could have suffered and been crucified. The earliest churches believed "as it is written of him" to be prophetic, fulfilling Scriptures such as that of the suffering servant in Isaiah 52–53 and the righteous one in Psalm 22, which do not require betrayal (at least by Judas) as the means to the suffering. Regardless of any necessity, Judas is held responsible for his act (Mark 14:21; Luke 22:22; Matt 26:24).

In his 1965 book The Passover Plot, British New Testament scholar Hugh J. Schonfield suggests that the crucifixion of Christ was a conscious re-enactment of Biblical prophecy and that Judas acted with the full knowledge and consent of Jesus in "betraying" him to the authorities. The book has been variously described as "factually groundless", based on "little data" and "wild suppositions", "disturbing", and "tawdry".

Judas's Eternal Destination
The nature of Judas's eternal destination has been a matter of debate within Christian theology. Some have argued that Judas was damned due to the despair which caused him to subsequently commit suicide. This is confirmed in Cornelius ; Lapide's famous commentary, in which he writes that, by hanging himself, "Judas then added to his former sin the further sin of despair. It was not a more heinous sin, but one more fatal to himself, as thrusting him down to the very depths of hell. He might, on his repentance, have asked (and surely have obtained) pardon of Christ. But, like Cain, he despaired of forgiveness." The concept that Judas despaired of God's forgiveness is reiterated by Rev. A. Jones in his contribution to a mid-20th century Catholic commentary: "Filled with remorse (not true 'repentance' because empty of hope) [Judas] sought to dissociate himself from the affair..." before committing suicide (cf. Matthew 27:3–5). However, some believed that Judas "hanged himself thinking to precede Jesus into hades and there to plead for his own salvation."

Protestant theologians
The Catholic theologian 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." 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."

The Geneva Bible contains several additional notes concerning Judas Iscariot within its commentaries. In the Gospel of Matthew, after the Sanhedrin condemns Jesus Christ to death, are added the comments concerning Judas: "...late repentance brings desperation" (cf. Mat. 27:3), and "Although he abhor his sins, yet is he not displeased there with, but despairs in God's mercies, and seeks his own destruction" (cf. Mat. 27:4). Furthermore, within Acts of the Apostles is the comment, "Perpetual infamy is the reward of all such as by unlawfully gotten goods buy anything" when Judas purchased the "Field of Blood" with the 30 pieces of silver (cf Acts 1:18). Obviously, the commentator had no doubt about the fate of Judas.

Catholic doctrine
The Catholic Church took no specific view concerning the damnation of Judas during Vatican II; speaking in generalities, that Council stated, "[We] must be constantly vigilant so that ... we may not be ordered to go into the eternal fire (cf. Mk. 25, 41) like wicked and slothful servants (cf. Mk. 25, 26), into the exterior darkness where 'there will be the weeping and the gnashing of teeth' (Mt. 22, 13 and 25, 30)." The Vatican only proclaims individuals' Eternal Salvation through the Canon of Saints. There is no 'Canon of the Damned.'

Thus, there is a school of thought within the Catholic Church that it is unknown whether Judas Iscariot is in Hell; for example, David Endres, writing in The Catholic Telegraph, cites Catechism of the Catholic Church §597 for the inability to make any determination whether Judas is in Hell. However, while that section of the catechism does instruct Catholics that the personal sin of Judas is unknown but to God, that statement is within the context that the Jewish people have no collective responsibility for Jesus's death: "... the Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture." This seems to be defining a different doctrinal point (i.e., the relationship of Catholics with Jewish people), rather than making any sort of decision concerning Judas's particular judgment.

Ludwig Ott's reference book Fundamentals of Catholic Dogma identifies Judas Iscariot as an example of a person receiving punishment as a particular judgment.

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." 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." All of the council's decrees were confirmed by Pope Pius IV on 28 January 1564. 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..."), 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.")

Also, the Decree of Justification, promulgated during Session VI of the Council of Trent, states in Cannon 6, "If anyone shall say that it is not in the power of man to make his ways evil, but that God produces evil as well as the good works, not only by permission, but also properly and of Himself, so that the betrayal of Judas is not less His own proper work than the vocation of Paul; let him be anathema." Here, the Council is making it clear that Judas exercised his own free will to commit the betrayal of Jesus Christ, rather than being predestined by God. Also, by contrasting the actions of Judas to those of Paul, the implication is that Judas is the opposite of a saint (i.e., damned).

Liturgical institutions are part of the expressions of Sacred Tradition of the Catholic Church. Within the 1962 Roman Missal for the Tridentine Latin Mass, the Collect for Holy Thursday states: "O God, from whom Judas received the punishment of his guilt, and the thief the reward of his confession ... our Lord Jesus Christ gave to each a different recompense according to his merits..." In his commentary on the Liturgical Year, Abbot Gueranger, O.S.B. states that the Collect reminds Catholics that both Judas and the good thief are guilty, "...and yet, the one is condemned, the other pardoned." Thus, the Tridentine Latin Mass, as currently celebrated, continues to foster the tradition within the Catholic Church that Judas was punished.

Other
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.

In his 1969 book Theologie der Drei Tage (English translation: Mysterium Paschale), Hans Urs von Balthasar emphasizes that Jesus was not betrayed but surrendered and delivered up by himself, since the meaning of the Greek word used by the New Testament, paradidonai (;;;;;;;;;;;, Latin: tradere), is unequivocally "handing over of self". In the "Preface to the Second Edition", Balthasar takes a cue from Revelation 13:8[citation needed] (Vulgate: agni qui occisus est ab origine mundi, NIV: "the Lamb who was slain from the creation of the world") to extrapolate the idea that God as "immanent Trinity" can endure and conquer godlessness, abandonment, and death in an "eternal super-kenosis". A Catholic priest, Richard Neuhaus, an admitted student of Balthasar, argues that it is unknown if Judas is in Hell, and it is also possible that Hell could be empty. However, French monsignor L;on Cristiani considers that Balthasar and Neuhaus are merely recycling the error of Origenism which includes denying the eternity of Hell "...by a general rehabilitation of the damned, including, apparently, Satan." This error, while not considered a formal heresy, was condemned at a synod in 548 AD, which was subsequently confirmed by Pope Vigilius.

Role in apocrypha
Judas has been a figure of great interest to esoteric groups, such as many Gnostic sects. Irenaeus records the beliefs of one Gnostic sect, the Cainites, who believed that Judas was an instrument of the Sophia, Divine Wisdom, thus earning the hatred of the Demiurge. His betrayal of Jesus thus was a victory over the materialist world. The Cainites later split into two groups, disagreeing over the ultimate significance of Jesus in their cosmology.

Syriac Infancy Gospel
The Syriac Infancy Gospel borrows from some of the different versions of the Infancy Gospel of Thomas. However, it adds many of its own tales, probably from local legends, including one of Judas. This pseudepigraphic work tells how Judas, as a boy, was possessed by Satan, who caused him to bite himself or anyone else present. In one of these attacks, Judas bit the young Jesus in the side; and, by touching Him, Satan was exorcised. It further states that the side which Judas supposedly bit was the same side that was pierced by the Holy Lance at the Crucifixion.

Gospel of Judas
Main article: Gospel of Judas

First page of the Gospel of Judas (Page 33 of Codex Tchacos)
During the 1970s, a Coptic papyrus codex (book) was discovered near Beni Masah, Egypt. It appeared to be a 3rd- or 4th-century-AD copy of a 2nd-century original, relating a series of conversations in which Jesus and Judas interact and discuss the nature of the universe from a Gnostic viewpoint. The discovery was given dramatic international exposure in April 2006 when the US National Geographic magazine published a feature article entitled "The Gospel of Judas" with images of the fragile codex and analytical commentary by relevant experts and interested observers (but not a comprehensive translation). The article's introduction stated: "An ancient text lost for 1,700 years says Christ's betrayer was his truest disciple." The article points to some evidence that the original document was extant in the 2nd century: "Around A.D. 180, Irenaeus, Bishop of Lyon in what was then Roman Gaul, wrote a massive treatise called Against Heresies [in which he attacked] a 'fictitious history,' which 'they style the Gospel of Judas.'"

Before the magazine's edition was circulated, other news media gave exposure to the story, abridging and selectively reporting it.

In December 2007, April DeConick asserted that the National Geographic's translation is badly flawed: "For example, in one instance the National Geographic transcription refers to Judas as a 'daimon,' which the society's experts have translated as 'spirit.' However, the universally accepted word for 'spirit' is 'pneuma'—in Gnostic literature "daimon" is always taken to mean 'demon.'" The National Geographic Society responded that "Virtually all issues April D. DeConick raises about translation choices are addressed in footnotes in both the popular and critical editions." In a later review of the issues and relevant publications, critic Joan Acocella questioned whether ulterior intentions had not begun to supersede historical analysis, e.g., whether publication of The Gospel of Judas could be an attempt to roll back ancient anti-semitic imputations. She concluded that the ongoing clash between scriptural fundamentalism and attempts at revision were childish because of the unreliability of the sources. Therefore, she argued, "People interpret, and cheat. The answer is not to fix the Bible but to fix ourselves." Other scholars have questioned the initial translation and interpretation of the Gospel of Judas by the National Geographic team of experts.

Gospel of Barnabas
See also: Islamic view of Jesus' death
According to medieval copies (the earliest copies from the 15th century) of the Gospel of Barnabas it was Judas, not Jesus, who was crucified on the cross. This work states that Judas's appearance was transformed to that of Jesus, when the former, out of betrayal, led the Roman soldiers to arrest Jesus who by then was ascended to the heavens. This transformation of appearance was so identical that the masses, followers of Christ, and even the Mother of Jesus, Mary, initially thought that the one arrested and crucified was Jesus himself. The gospel then mentions that after three days since burial, Judas's body was stolen from his grave, and then the rumors spread of Jesus being risen from the dead. When Jesus was informed in the third heaven about what happened, he prayed to God to be sent back to the earth, and descended and gathered his mother, disciples, and followers, and told them the truth of what happened. He then ascended back to the heavens, and will come back at the end of times as a just king.

This gospel is considered by the majority of Christians to be late and pseudepigraphical; however, some academics suggest that it may contain some remnants of an earlier apocryphal work (perhaps Gnostic, Ebionite, or Diatessaronic), redacted to bring it more in line with Islamic doctrine. Some Muslims consider the surviving versions as transmitting a suppressed apostolic original. Some Islamic organizations cite it in support of the Islamic view of Jesus.

Representations and symbolism

A red-haired Judas betrays Jesus with a kiss in a Spanish paso figure.
Although the sanctification of the instruments of the Passion of Jesus (the so-called Arma Christi), that slowly accrued over the course of the Middle Ages in Christian symbolism and art, also included the head and lips of Judas, the term Judas has entered many languages as a synonym for betrayer, and Judas has become the archetype of the traitor in Western art and literature. Judas is given some role in virtually all literature telling the Passion story and appears in numerous modern novels and movies.

In the Eastern Orthodox hymns of Holy Wednesday (the Wednesday before Pascha), Judas is contrasted with the woman who anointed Jesus with expensive perfume and washed his feet with her tears. The hymns of Holy Wednesday contrast these two figures, encouraging believers to avoid the example of the fallen disciple and instead to imitate Mary's example of repentance. Also, Wednesday is observed as a day of fasting from meat, dairy products, and olive oil throughout the year in memory of the betrayal of Judas. The prayers of preparation for receiving the Eucharist also make mention of Judas's betrayal: "I will not reveal your mysteries to your enemies, neither like Judas will I betray you with a kiss, but like the thief on the cross I will confess you."

Judas Iscariot is often shown with red hair in Spanish culture and by William Shakespeare. The practice is comparable to the Renaissance portrayal of Jews with red hair, which was then regarded as a negative trait and which may have been used to correlate Judas Iscariot with contemporary Jews.


In the Church of St. John the Baptist, Yeovil, one stained glass window depicts Judas with a black halo.
In paintings depicting the Last Supper, Judas is occasionally depicted with a dark-colored halo (contrasting with the lighter halos of the other apostles) to signify his former status as an apostle. More commonly, however, he is the only one at the table without one. Some church stained-glass windows show him with a dark halo such as in one of the windows of the Church of St John the Baptist, Yeovil.

Art and literature

Cath;drale Saint-Lazare, Autun. Judas hangs himself
Judas is the subject of one of the oldest surviving English ballads, which dates from the 13th century. In the ballad "Judas", the blame for the betrayal of Christ is placed on Judas's sister.
One of the most famous depictions of Judas Iscariot and his kiss of betrayal of Jesus is The Taking of Christ by Italian Baroque artist Caravaggio, painted in 1602.
Edward Elgar's oratorio, The Apostles, depicts Judas as wanting to force Jesus to declare his divinity and establish the kingdom on earth.
In Trial of Christ in Seven Stages (1909) by John Brayshaw Kaye, the author did not accept the idea that Judas intended to betray Christ, and the poem is a defence of Judas, in which he adds his own vision to the biblical account of the story of the trial before the Sanhedrin and Caiaphas.
In Mikhail Bulgakov's novel The Master and Margarita, Judas is paid by the high priest to testify against Jesus, who had been inciting trouble among the people of Jerusalem. After authorizing the crucifixion, Pilate suffers an agony of regret and turns his anger on Judas, ordering him assassinated.
"Tres versiones de Judas" (English title: "Three Versions of Judas") is a short story by Argentine writer and poet Jorge Luis Borges; it was included in Borges's anthology Ficciones, published in 1944, and revolves around the main character's doubts about the canonical story of Judas who instead creates three alternative versions.
In The Last Days of Judas Iscariot (2005), a critically acclaimed play by Stephen Adly Guirgis, Judas is given a trial in Purgatory.
The Book of Longings by Sue Monk Kidd features Judas as the adopted brother of the fictional protagonist, Ana. Judas is reimagined as a Zealot extremist who only betrays Jesus in the belief that he will resist the authorities and trigger a Judean revolution against Rome.
See also
icon Christianity portal
Burning of Judas
Judas' Ear mushroom (Auricularia auricula-judae)
Judas goat
Judas tree
"Three Versions of Judas"
Joseph ben Caiaphas – Jewish High Priest who organized the plot to kill Jesus.
List of unsolved deaths
Valerius Gratus – Roman governor of Judea who appointed Joseph ben Caiaphas to become Jewish High Priest.
Pontius Pilate – Roman governor of Judaea who gave the order for crucifixion of Jesus.
Tiberius
Explanatory notes
The Monthly Christian Spectator 1851–1859 p. 459 "while some writers regard the account of Judas's death as simply figurative ..seized with preternatural anguish for his crime and its consequences his bowels gushed out."
Clarence Jordan The Substance of Faith: and Other Cotton Patch Sermons p. 148 "Greeks thought of the bowels as being the seat of the emotions, the home of the soul. It's like saying that all of Judas's motions burst out, burst asunder."
Frederick Dale Bruner, Matthew: A Commentary (Eerdmans, 2004), p. 710; Jerome, Epistolae 57.7: "This passage is not found in Jeremiah but in Zechariah, in quite different words and a different order" "NPNF2-06. Jerome: The Principal Works of St. Jerome – Christian Classics Ethereal Library". Archived from the original on 8 October 2008. Retrieved 5 September 2008.; John Calvin, Commentary on a Harmony of the Evangelists, Matthew, Mark and Luke, 3:177: "The passage itself plainly shows that the name of Jeremiah has been put down by mistake, instead of Zechariah, for in Jeremiah we find nothing of this sort, nor any thing that even approaches to it." "Commentary on Matthew, Mark, Luke – Volume 3 – Christian Classics Ethereal Library". Archived from the original on 25 November 2009. Retrieved 15 March 2010..

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«Королевское утро» – песня группы «Аквариум» из альбома «Любимые песни Рамзеса IV». Автор текста и музыки – Борис Гребенщиков. Премьера композиции состоялась в 1990 году.

Интересные факты
Песня группы «Аквариум» «Королевское утро» впервые была записана в 1990 году в Лондоне на студии Дейва Стюрта. Её предполагалось включить во второй альбом, который Борис Гребенщиков записывал по контракту с CBS. Однако выпущена в таком виде она не была.
В 1990 году песня вошла в фильм Александра Бурцева «Город». Поскольку сама картина не пользовалась большой популярностью, в наши дни запись исполнения рассматриваемой композиции для этой картины считается раритетом.

Аквариум – Королевское утро – текст
Им не нужен свой дом,;День здесь, а потом прочь.;Им достаточно быть вдвоем,;Вдвоем всю ночь.
Колесницы летят им вслед,;Только что для них наш хлеб?;Королевское утро всегда здесь,;Вот оно, разве ты слеп?
Им не нужно других книг,;Шелк рук и язык глаз.;Мы помолимся за них,;Пусть они – за нас.
Им не нужен свой дом…

Другие песни группы
* Как нам вернуться домой
* Иерофант
* Науки юношей
* Летчик
* Бурлак
* Репродуктор

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«Крем и Карамель» – песня группы «Аквариум» из альбома «Zoom Zoom Zoom». Автор текста и музыки – Борис Гребенщиков. Премьера композиции состоялась в 2004 году.

Интересные факты
Песня группы «Аквариум» «Крем и Карамель» не имеет ничего общего к десертам. По словам Бориса Гребенщикова, источником вдохновения для написания этого произведения стали две собаки по кличкам Крем и Карамель. Автор встретил их в доме своих друзей в Испании в местечке Кадакеш. Гребенщикову просто понравилось созвучие имен.

Аквариум – Крем и Карамель – текст
Я не знал, что спал; не знал, что проснусь
Меня клюнул в темя Божественный Гусь
И заставил петь там, где положено выть.
Никто не обещал, что будет легко,
Я понимаю тебя, Садко,
Но мое чувство юмора рекомендует мне всплыть.

А в хорошей империи нет новостей,
Дайте северным варварам водки в постель
И никто из них не станет желать перемен.
Математика соблазнила нас,
Математика казнила нас,
Меня воскресят только Крем и Карамель.

Крем и Карамель; Крем и Карамель,
Так достигнут великий предел.
Крем и Карамель; Крем и Карамель,
Подтвердите, что я прилетел.

А в восточных степях бродят люди в цепях
И пока не зарыт государственный прах
Эта баржа едва ли покинет мель.
И все равно – ху там у них наверху,
Это гиньоль в горячем цеху,
Мальчик, скажи мне где Крем и Карамель?

Крем и Карамель, Крем и Карамель,
Боже, как сладко все это звучит!
Крем и Карамель, Крем и Карамель,
Разбудите меня, если все-таки что-то случится!
Разбудите меня, если здесь все-таки что-то случится…

Другие песни группы
Красота
Бессмертная сестра Хо
Забадай
Zoom Zoom Zoom
Мертвые матросы не спят
…
Репродуктор

…

"Cream and Caramel" is a song by the band Aquarium from the album Zoom Zoom Zoom Zoom. The author of the lyrics and music is Boris Grebenshchikov. The premiere of the composition took place in 2004.

Interesting facts
The song of the band "Aquarium" "Cream and Caramel" has nothing to do with desserts. According to Boris Grebenshchikov, the inspiration for writing this work was two dogs named Cream and Caramel. The author met them in the house of his friends in Spain in the town of Cadaquesh. Grebenshikov simply liked the consonance of names.

Aquarium - Cream and Caramel - lyrics
I didn't know I was asleep; I didn't know I was going to wake up
I was pecked in the head by the Divine Goose
And made me sing where I should be howling.
No one promised it would be easy,
I understand you, Sadko,
But my sense of humor recommends I resurface.

And in a good empire, there's no news,
Give the northern barbarians vodka in bed
And none of them will wish for change.
Math has seduced us,
Math has executed us,
Only Cream and Caramel can resurrect me.

Cream and Caramel; Cream and Caramel,
That's how the great limit is reached.
Cream and Caramel; Cream and Caramel,
Confirm that I've arrived.

And in the eastern steppes, men in chains roam about
And until the ashes of the state are buried
This barge will hardly leave the shoal.
And I don't care what's up there,
It's a guignol in a hot shop,
Boy, tell me where's Cr;me and Caramel?

Cream and Caramel, Cream and Caramel,
God, that sounds so sweet!
Cream and Caramel, Cream and Caramel,
Wake me up if anything happens!
Wake me up if something does happen here....

Other songs by the band
Beauty
Immortal Sister Ho
Zabadai
Zoom Zoom Zoom Zoom
Dead sailors do not sleep

…

https://youtu.be/fs9RwsNpO_Y?si=g2Tq1NX5Wkf5b3Md

https://youtu.be/SVzHSkyzcys?si=r3bxeO2vFMwSl0JA

https://youtu.be/lIEIUH-CpnY?si=d0MPzomH_bogjtsx

https://youtu.be/alnkPB2GvLw?si=jtlPZCHPZw-NVw7Z