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It was printed in block letters with a felt tip pen across the top of the mirror in the men's restroom in a restaurant in San Francisco: JUDAS COME HOME--ALL IS FORGIVEN! The story of Judas is the story of each of us, to some degree. The past cannot be corrected nor failures erased by remorse. I suspect that the wounds to the soul of Judas were deep and devastating, particularly because they were largely self-inflicted. It hurts to have failed others and even more to have failed ourselves. Judas is the voice within us that will not be put to rest with platitudes nor silenced with sensible palliatives for nonsensical pain. Where human love, even self love, turns away with regret, or even disgust, divine love persists and prevails as the amazing grace of God. It is of this grace that I write, of Judas and of the healing of the deep wounds to his soul. The healing begins, for him as it does for us, with a meeting, a mending, and a mirror, in which we see ourselves reflected in the face of God.… (altro)
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Judas has become more of an expression than a person. To call someone a "Judas" is to name them a betrayer. No one in the Gospels plays a more villainous role than Judas. But, is he beyond God's grace? Anderson answers with a resounding, "No"!
The book begins with a dialogue between Jesus and Judas after the resurrection and Judas' suicide. It ends with Judas' own "gospel" where he recounts receiving posthumous grace. In between are a number of short chapters which consider the various psychological aspects of betrayal and shame.
There are some penetrating insights here. For example, betrayal is always a sin of love—it's not betrayal to set up an enemy! Another poignant observation was the need each social group has for a Judas. So long as there's a Judas in the group, you can project your own heart onto their actions.
Unfortunately, I found Anderson's style of writing melodramatic and surprisingly repetitive for such a short book. Some of the chapters covered similar ground, and logic at times bowed down to rhetorical flourish.
For all its flaws, this book has forced me to reconsider Judas. I tend to gloss over his repentance and too-little-too-late restitution and focus on his suicide. While I don't fully buy Anderson's theory of Judas' ultimate redemption, I'm now completely on the fence. I'll leave that decision in the hands of the only One fit to judge. ( )
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We are born broken. We live by mending. The grace of God is the glue. (Eugene O'Neil)
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Dati dalle informazioni generali inglesi.Modifica per tradurlo nella tua lingua.
It was printed in block letters with a felt tip pen across the top of the mirror in the men's restroom in a restaurant in San Francisco: JUDAS COME HOME--ALL IS FORGIVEN!
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Dati dalle informazioni generali inglesi.Modifica per tradurlo nella tua lingua.
But he found me and with his finger dipped in the darkness of my own despair, wrote on the glass where I expected to see only my own lonely face: JUDAS COME HOME--ALL IS FORGIVEN!
It was printed in block letters with a felt tip pen across the top of the mirror in the men's restroom in a restaurant in San Francisco: JUDAS COME HOME--ALL IS FORGIVEN! The story of Judas is the story of each of us, to some degree. The past cannot be corrected nor failures erased by remorse. I suspect that the wounds to the soul of Judas were deep and devastating, particularly because they were largely self-inflicted. It hurts to have failed others and even more to have failed ourselves. Judas is the voice within us that will not be put to rest with platitudes nor silenced with sensible palliatives for nonsensical pain. Where human love, even self love, turns away with regret, or even disgust, divine love persists and prevails as the amazing grace of God. It is of this grace that I write, of Judas and of the healing of the deep wounds to his soul. The healing begins, for him as it does for us, with a meeting, a mending, and a mirror, in which we see ourselves reflected in the face of God.
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The book begins with a dialogue between Jesus and Judas after the resurrection and Judas' suicide. It ends with Judas' own "gospel" where he recounts receiving posthumous grace. In between are a number of short chapters which consider the various psychological aspects of betrayal and shame.
There are some penetrating insights here. For example, betrayal is always a sin of love—it's not betrayal to set up an enemy! Another poignant observation was the need each social group has for a Judas. So long as there's a Judas in the group, you can project your own heart onto their actions.
Unfortunately, I found Anderson's style of writing melodramatic and surprisingly repetitive for such a short book. Some of the chapters covered similar ground, and logic at times bowed down to rhetorical flourish.
For all its flaws, this book has forced me to reconsider Judas. I tend to gloss over his repentance and too-little-too-late restitution and focus on his suicide. While I don't fully buy Anderson's theory of Judas' ultimate redemption, I'm now completely on the fence. I'll leave that decision in the hands of the only One fit to judge. (