posted on Dec, 6 2008 @ 05:07 AM
Judas was not alone in his betrayal of Jesus on that fateful night. As has already been noted, though in a different context, Peter himself betrayed
Christ with his denial and the other apostles (bar one) scattered. Indeed, until Pentecost, they continued to keep themselves hidden away. Judas'
greatest "sin" was not the betrayal in itself but the despair which followed and led him to his own tree and his own death. Where Christ took to His
for all people's, Judas took to his for himself.
Unlike the other apostles, and Peter especially, he did not wait with no matter how minimal a hope for Christ and to receive His forgiveness. Judas
wanted Christ to the be the Messiah that Jesus was accussed of being and crucified for - a political leader to free Israel from physical bondage to
Rome. It is most likely that when he betrayed Jesus he thought it would be the catalyst to get Jesus to reveal Himself as an earthly King to overthrow
the Roman occupation. When he understood it was a different liberation Jesus offered he did not wait to receive that liberation himself but took his
The charge of difference between the message of Christ and Paul's writings confounds me. Paul is an integral part of that first post Incarnation
Church where there was the essential duty of maintaining the message of Christ against the deliberate (though well-meaning) attacks of those who
wished to distort Christ's message to suit their own agendas (why we still need the apostolic office today so evidently.) Paul's writings are
specifically to the Churches to correct error and commend fidelity, as are the other apostolic writings of this time. This authority is guaranteed by
the gift of the Spirit, given by Christ for that very purpose to maintain and understand fully the words Chrst spoke before His death which were not
understood fuilly until after His death.
This, of course, is where anything I write comes up against the huge obstacle of others questioning the Canon of Scripture and the imagined purpose of
those accussed of manipulating its composition to serve their own ends. The evidence of Scripture is itself questioned and cherry picked. I believe
unquestioningly that the Scriptures have been transmitted to us in their form not by "satan" but by a Spirit guided Church acting in accordance with
that Counsellor given by Christ Himself.
The modernist accusation of misogynism against Paul and the Church is a consequence of a lack of differentiation between power and authority. The
Church is observed with its male hierarchy and Paul is quoted for admonishing women to keep silent in the assembly. The genders do have their
particular, but not unequal, roles in the Church. The feminine has the enromous responsibility of being the first manifestation of tradition in the
lives of people in the maternal commission. Saint Augustine and Saint Monica are an ancient example of this. More signifigant of course is the
relationship between Christ and Mary: the wedding feast at Cana shows the quiet authority of the feminine. Mary herself is the first among saints in
the Church. The quiet authority of the feminine acts as a counterpoint to the compelling authority of the masculine - both are equivalent. This
maternal authority extends even to those who are celebrated for their virginity and lack of children with the example of St Catherine of Sienna being
particularly outstanding - it was she who quietly convinced Pope Gregory XI to return the papacy to Rome from Avignon. St Teresa of Avila, transformed
a whole order and refreshed the spirituality of the Church. In recent years Mother Teresa tempered the masculinity of capitalism with her maternal
care for the poor and outcast. The desire to make roles equivalent in the Church between genders threatens the equivalence of the feminine and
masculine authority - two seperate, distinct, but equal voices required for the full fruition of the believer.
This "sacrament" is a myth and distortion of something which, despite claims to the contrary, is persistently used in catechesis as an analogy for
the love of God for His Church - The Bridegroom and the Bride. The wedding chamber is Calvary constantly revisited in the Mass. The Preface to the
Eucharistic Prayer for Marriage expresses this beautifully:
"Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks through Jesus Christ our Lord.
Through him you entered into a new covenant with your people.
You restored the human race to grace in the saving mystery of redemption.
You gave us a share in the divine life through our union with Christ.
You made us heirs of Christ’s eternal glory.
This outpouring of love in the new covenant of grace is symbolised in the marriage covenant that seals the love of husband and wife and reflects your
divine plan of love."
The collect for a Nuptial Mass states explicitly:
"Father, you have made the bond of marriage a holy mystery, a symbol of Christ's love for his Church."