I’ve just closed the covers on “The Lost Gospel of Judas Iscariot” by Herbert Krosney. Much of it details the arduous and dangerous route, often through bungling and greedy hands, the ancient papyrus manuscript took since its discovery in Egypt (yes, this is an African story) in 1974 to reach the general public.
The content of the Coptic codex is built up by the author when he states that the “Gospel of Judas will shake the very foundations of the Christian faith.” However, when one finally reads the excerpts of the story of Jesus as told by his betrayer, Judas Iscariot, it is curiously satisfying.
Jesus is portrayed as a more complete person, displaying humour. He is not the “victim” as portrayed in the Canonical Gospels. Rather He is in control of His destiny.
Jesus informs Judas Iscariot that in order to fulfil the prophecy He must be handed-over and that He has chosen Judas as the one to perform this task. Judas is chosen because he has the awareness of what he is being called on to do and, one presumes, the strength of character to withstand the consequences of this seemingly heinous act. In this telling Jesus is going into his destiny knowingly, conscious of the meaning of His life and its material termination. “But you, Judas, will exceed all of them. For you will sacrifice the man that clothes me.”
This portrayal gels much more with the idea that Jesus is the Son of God (and therefore omniscient) than someone who bumbles along and is betrayed by a mere human being.
This is a Gnostic text (gnosis means knowledge in Ancient Greek) and the sect apparently expounded an idea similar to that of Carl Jung. The self-knowledge of the Gnostics and theme of Individuation in Jungian psychology appear interchangeable. The everlasting nature of this notion really appeals to me.
Perhaps the externalisation of Judas the betrayer in mainstream Christianity is a projection of that unconscious content that is within us.
This has whetted my appetite for more on the Gnostics. Elaine Pagels here I come.