Judas Iscariot was the Apostle who betrayed Jesus Christ to the authorities.猶大iscariot是使徒誰出賣了耶穌給當局。 According to Matthew 27:4, Judas, distraught over Jesus' condemnation, returned his reward of 30 pieces of silver and hanged himself.據馬修27:4 ，猶大，悲痛欲絕超過耶穌的譴責，回到他的懸賞30枚銀牌和上吊自殺。 According to Acts 1:18, Judas bought a field with the money, but fell headlong in it, injured himself, and died.根據行為1:18 ，猶大買了一場與金錢，但下跌大呼中，受傷的自己，傷重不治。 His surname may indicate that he belonged to the Sicarii, a radical political group.他的姓可能表明，他屬於這個sicarii ，一個激進的政治集團。
Bibliography: Gartner, Bertil, Iscariot (1971); Schaumberg, EL, Judas (1981).參考書目： Gartner稱， bertil ， iscariot （ 1971年） ; schaumberg ，薩爾瓦多，猶大（ 1981 ） 。
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The Apostle who betrayed his Divine Master.使徒保羅的人背叛了他的神師。 The name Judas (Ioudas) is the Greek form of Judah (Hebrew "praised"), a proper name frequently found both in the Old and the New Testament.名稱猶大（ ioudas ） ，是希臘語的形式猶大（希伯來語" ，稱讚" ） ，無正當經濟名字經常發現，無論是在新和舊的遺書。 Even among the Twelve there were two that bore the name, and for this reason it is usually associated with the surname Iscariot [Hebrew "a man of Kerioth" or Carioth, which is a city of Judah (cf. Joshua 15:25)].即使在12個有兩個航空公司的名稱，基於這個原因，它通常是與姓iscariot [希伯來語， "男人的kerioth "或carioth ，這是一個城市的猶大（參見約書亞15:25 ） ] 。 There can be no doubt that this is the right interpretation of the name, though the true origin is obscured in the Greek spelling, and, as might be expected, other derivations have been suggested (eg from Issachar).因此，可以毫無疑問，這是正確的解釋的名稱，後來真正的原產地是淹沒在希臘語拼寫，而且，正如大家可以預料，其他文字都被建議（例如從issachar ） 。
Very little is told us in the Sacred Text concerning the history of Judas Iscariot beyond the bare facts of his call to the Apostolate, his treachery, and his death.很少告訴我們，在神聖的文本有關的歷史猶大iscariot超越裸露的事實，他打電話給使徒，他的奸詐，他的死因。 His birthplace, as we have seen, is indicated in his name Iscariot, and it may be remarked that his origin separates him from the other Apostles, who were all Galileans.他的出生地，正如我們所看到的，是表示，在他的名字iscariot ，它可表示，他的出身政企分開，將他從其他使徒，他們均galileans 。 For Kerioth is a city of Judah.為kerioth是一個城市的猶大。 It has been suggested that this fact may have had some influence on his career by causing want of sympathy with his brethren in the Apostolate.曾有人建議，這一事實可能有一些影響力，對他的職業生涯造成想要的同情與他的兄弟在使徒。 We are told nothing concerning the circumstances of his call or his share in the ministry and miracles of the Apostles.有人告訴我們，任何有關的情況下他的電話或其份額在財政部和奇蹟的使徒。 And it is significant that he is never mentioned without some reference to his great betrayal.這是具有重要意義的是，他從來不提，沒有一定的參考作用，以他的偉大的背叛。 Thus, in the list of the Apostles given in the Synoptic Gospels, we read: "and Judas Iscariot, who also betrayed him".因此，在名單上的使徒們在天氣福音中，我們讀到： "猶大iscariot ，誰也出賣了他" 。 (Matthew 10:4. Cf. Mark 3:19; Luke 6:16). （馬太10時04分。比照馬克3時19分;路加福音6:16 ） 。 So again in St. John's Gospel the name first occurs in connection with the foretelling of the betrayal: "Jesus answered them: Have not I chosen you twelve; and one of you is a devil? Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him whereas he was one of the twelve" (John 6:71-2).再次，在聖若望福音的名字第一次出現在他涉嫌與預言的背叛： "耶穌回答他們說：已經不是你所選擇的12個;之一，你是一個魔鬼嗎？現在，他的意思猶大iscariot ，兒子的西門：此同時，正準備出賣他，而他是其中的十二名" （約翰福音6:71-2 ） 。
In this passage St. John adds a further particular in mentioning the name of the traitor Apostle's father, which is not recorded by the other Evangelists.在這段話聖約翰增加了，特別是進一步在不提姓名的漢奸，使徒保羅的父親，這是不入賬，由其他福音。 And it is he again who tells us that Judas carried the purse.這是他再一次告訴我們，猶大進行了錢包。 For, after describing the anointing of Christ's feet by Mary at the feast in Bethania, the Evangelist continues:為，經過描述anointing基督的腳瑪麗在宴中bethania ，傳道者繼續說：
Then one of his disciples, Judas Iscariot, he that was about to betray him, said: 'Why was not this ointment sold for three hundred pence, and given to the poor?'然後，他的一個門徒，猶大iscariot ，他說，即將被出賣，他說： '為什麼沒有這種藥膏賣出300辨士，並給予窮人嗎？ Now he said this, not because he cared for the poor; but because he was a thief, and having the purse, carried the things that were put therein (John 12:4-6).現在他說，這不是因為他的照顧窮人，但因為他是一個小偷，並具有電子錢包，進行東西放在那裡（約翰12:4-6 ） 。
This fact that Judas carried the purse is again referred to by the same Evangelist in his account of the Last Supper (13:29).這個事實，即猶大進行錢包是再次提到了由同一個傳道者，他交代了最後的晚餐（ 13時29分） 。 The Synoptic Gospels do not notice this office of Judas, nor do they say that it was he who protested at the alleged waste of the ointment.天氣福音不通知本處的猶大，也沒有他們說，這是他的人提出抗議，在被指控浪費了藥膏。 But it is significant that both in Matthew and Mark the account of the anointing is closely followed by the story of the betrayal:但重要的是，無論是在馬修和馬克帳戶的anointing是緊隨其後的故事背叛：
Then went one of the twelve, who was called Judas Iscariot, to the chief priests, and said to them: What will you give me, and I will deliver him unto you?隨後前往其中的12個，被稱為猶大iscariot ，向祭司長，對他們說：請問你給我，我會送他到你們嗎？ (Matthew 26:14-5) （馬太26:14-5 ）
And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.和猶大iscariot ，其中的12個，到了祭司長，出賣他，他們。 Who hearing it were glad; and they promised him they would give him money.世衛組織聽證會，它很高興和他們答應他，他們給他的錢。 (Mark 14:10-1) （馬克14:10-1 ）
In both these accounts it will be noticed that Judas takes the initiative: he is not tempted and seduced by the priests, but approaches them on his own accord.在這兩個帳戶，它會看到猶大採取主動：他是不是誘惑和勾引，由牧師，但他們的做法對他自己的協議。
St. Luke tells the same tale, but adds another touch by ascribing the deed to the instigation of Satan:聖盧克告訴相同的故事，但增加了一個觸摸所指稱契約的唆使撒旦：
And Satan entered into Judas, who was surnamed Iscariot, one of the twelve.和撒旦進入猶大，誰是姓iscariot ，其中的十二個。 And he went, and discoursed with the chief priests and the magistrates, how he might betray him to them.他每到一地，並discoursed與祭司長及裁判，他怎麼可能背叛他，給他們。 And they were glad, and convenanted to give him money.他們高興，並convenanted給他的錢。 And he promised.和他的承諾。 And he sought opportunity to betray him in the absence of the multitude.他希望有機會出賣他，在缺乏眾多。 (Luke 22:3-6) （路22:3-6 ）
St. John likewise lays stress on the instigation of the evil spirit: "the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him" (13:2).聖約翰同樣強調的唆使邪惡的精神： "魔鬼現在投入的心臟猶大iscariot ，兒子的西蒙，出賣了他" （ 13時02分） 。 The same Evangelist, as we have seen, tells of an earlier intimation of Christ's foreknowledge of the betrayal (John 6:71-2), and in the same chapter says expressly: "For Jesus knew from the beginning, who they were that did not believe, and who he was, that would betray him" (6:65).同樣的傳道者，我們已經看到，我們講述了一個先前暗示基督的foreknowledge的背叛（約翰6:71-2 ） ，並在同一章中明確地說： "耶穌原知道，從一開始的人，他們均表示沒有不相信，而且他是誰，那會出賣他" （ 6:65 ） 。 But he agrees with the Synoptics in recording a more explicit prediction of the treachery at the Last Supper: "When Jesus had said these things, he was troubled in spirit; and he testified, and said: Amen, amen I say to you, one of you shall betray me" (John 12:21).但他同意與synoptics在錄製一個更明確的預測中的奸詐，在最後的晚餐： "當耶穌說這些東西，令他感到憂慮，在精神和他的證詞，並說：阿門，阿門我對你們說，一你們出賣我" （約翰12時21分） 。 And when St. John himself, at Peter's request, asked who this was, "Jesus answered: He it is to whom I shall reach bread dipped. And when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon. And after the morsel, Satan entered into him. And Jesus said to him: That which thou dost, do quickly. Now no man at the table knew to what purpose he said this unto him. For some thought, because Judas had the purse, that Jesus said to him: Buy those things which we have need of for the festival day: or that he should give something to the poor" (12:26-9).當聖約翰自己，在彼得的請求，詢問是誰，這是"耶穌回答說：他是誰，我會達到麵包下跌。而當他跌到了麵包，他給了它猶大iscariot ，兒子的西門。和之後morsel ，撒旦進入了他。耶穌對他說：對這些人進行培訓，做到迅速，現在沒有人在餐桌上知道要達到什麼目的，他說，這對祂，對一些思想，因為猶大了錢包，即耶穌對他說：購買這些東西，我們都需要為節日：或者說，他應該給一些窮人" （ 12:26-9 ） 。 These last details about the words of Jesus, and the natural surmise of the disciples, are given only by St. John.這最後的細節的話，耶穌，與自然想到的弟子，是只給予由聖約翰。 But the prediction and the questioning of the disciples are recorded by all the Synoptics (Matthew 26; Mark 14; Luke 22).但這種揣測和質疑的弟子都記錄所有synoptics （馬太26個;商標14個;盧克22 ） 。 St. Matthew adds that Judas himself asked, "Is it I, Rabbi?"聖馬太補充說，猶大自己問： "是不是我，拉比" ？ and was answered: "Thou hast said it" (26:25).並回答說： "祢說，它" （ 26:25 ） 。
All four Evangelists agree in regard to the main facts of the actual betrayal which followed so closely on this prediction, and tell how the traitor came with a multitude or a band of soldiers from the chief priests, and brought them to the place where, as he knew, Jesus would be found with His faithful disciples (Matthew 26:47; Mark 14:43; Luke 22:47; John 18:3).所有四個福音同意，就以主要事實的，實際的背叛之後，使緊密結合這一預言，並告訴如何漢奸來也是千頭萬緒或樂隊的士兵從祭司長，並把他們交給了地方，因為他知道，耶穌會發現與他的忠實門徒（馬太26:47 ;馬克14時43分;盧克22時47分;約翰18:3 ） 。 But some have details not found in the other narratives.但有些細節，沒有在其他地方發現的敘述。 That the traitor gave a kiss as a sign is mentioned by all the Synoptics, but not by St. John, who in his turn is alone in telling us that those who came to take Jesus fell backward to the ground as He answered "I am he."認為漢奸了一個吻，作為一種標誌，是所提到的所有synoptics ，但不是由聖約翰，他在他又是獨自地告訴我們，那些來採取耶穌下跌落後到地面，因為他回答說： "我很他的" 。 Again, St. Mark tells that Judas said "Hail, Rabbi" before kissing his Master, but does not give any reply.再次，聖馬克告訴猶大說： "冰雹，拉比" ，然後親吻他的主人，但不給予任何答复。 St. Matthew, after recording these words and the traitor's kiss, adds: "And Jesus said to him: Friend, whereto art thou come:" (26:50).聖馬太，錄製後，這些話和漢奸的吻一下，又說： "耶穌對他說：朋友， whereto裡來： " （ 26:50 ） 。 St. Luke (22:48) gives the words: "Judas, dost thou betray the Son of man with a kiss?"聖盧克（ 22時48分）給出了一句： "猶大，多斯特和你出賣人子與一個吻" ？
St. Matthew is the only Evangelist to mention the sum paid by the chief priests as the price of the betrayal, and in accordance with his custom he notices that an Old Testament prophecy has been fulfilled therein (Matthew 26:15; 27:5-10).聖馬太是唯一的傳道者更遑論支付的款額，由祭司長，隨著價格的背叛，並按照他的習慣，他看見一個舊約的預言已經得到實現，因此（馬太26:15 ; 27:5 - 10 ） 。 In this last passage he tells of the repentance and suicide of the traitor, on which the other Gospels are silent, though we have another account of these events in the speech of St. Peter:在這最後一段文字中，他講述了悔過書和自殺的叛徒，而其他福音書是無聲的，我們雖然有另一個帳戶的，這些事件在講話中的聖彼得：
Men, brethren, the scripture must needs be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas, who was the leader of them that apprehended Jesus: who was numbered with us, and had obtained part of this ministry.官兵弟兄們，聖經的需要，必須得到履行，這是聖靈之以才由口大衛關於猶大，誰是領導人，他們說，被逮捕耶穌：誰是編號跟我們，並已獲得了這項工作的一部分，財政部。 And he indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out.他的確是祂所擁有一個外地的懸賞邪惡中，被吊死，爆裂asunder在一片：和他的所有礦產資源，旁聽席上。 And it became known to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Haceldama, that it to say, the field of blood.這成了大家都知道，耶路撒冷居民：所以說，同一領域，是所謂在其舌， haceldama ，它說，外地的血液。 For it is written in the book of Psalms: Let their habitation become desolate, and let there be none to dwell therein.因為它是寫在書中的詩篇：讓他們居住，成為荒涼，讓有沒有多言。 And his bishopric let another take.和他的bishopric讓另一個考慮。 (Acts 1:16-20. Cf. Psalm 68:26; 108:8) （使徒1:16-20 。比照詩篇68:26 ; 108:8 ）
Some modern critics lay great stress on the apparent discrepancies between this passage in the Acts and the account given by St. Matthew.一些現代批評家奠定很大的壓力就明顯的差異之間的這段話，在行為和賬戶所給予的聖馬太。 For St. Peter's words taken by themselves seem to imply that Judas himself bought the field with the price of his iniquity, and that it was called "field of blood" because of his death.為聖彼得的話，所採取的本身似乎暗示猶大自己買外地的價格，他不公正，並認為這是所謂的"場血" ，因為他的死因。 But St. Matthew, on the other hand, says: "Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients, saying: I have sinned in betraying innocent blood. But they said: What is that to us? Look thou to it. And casting down the pieces of silver in the temple, he departed: and went and hanged himself with an halter."但聖馬修，但另一方面，說： "那麼猶大，他們背叛了他，看到他被譴責，悔改自己，帶回了30枚銀牌，以政務司鐸和古人，說：我已罪在背叛無辜的鮮血，但他們說：是什麼給我們？看你給它。鑄造下來枚銀牌在寺廟中，他離開了：去上吊自殺與阿爾泰" 。 After this the Evangelist goes on to tell how the priests, who scrupled to put the money in the corbona because it was the price of blood, spent it in buying the potter's field for the burial of strangers, which for this cause was called the field of blood.經過這次福音接著拿多少祭司，他們scrupled把錢在corbona ，因為它是價格的血液，用它購買了哈利波特的領域，為埋葬的陌生人，其中，為這項事業被稱為場輸血。 And in this St. Matthew sees the fulfillment of the prophecy ascribed to Jeremias (but found in Zechariah 11:12): "And they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel. And they gave them unto the potter's field, as the Lord appointed to me" (Matthew 27:9, 10).並在此聖馬太看到圓滿的預言歸功於jeremias （但發現zechariah 11時12分）說： "他們採取了30枚銀牌，價格那是珍貴的，他們珍視的孩子以色列，並給予他們所不欲，陶工的領域，像主委任為我的" （馬太27:9 ， 10 ） 。
But there does not seem to be any great difficulty in reconciling the two accounts.但是，似乎並沒有任何重大的困難，在調和這兩個帳戶。 For the field, bought with the rejected price of his treachery, might well be described as indirectly bought or possessed by Judas, albeit he did not buy it himself.為外地，買與拒絕的價格，他的奸詐，可能會被形容為間接購買或擁有的猶大，儘管他不買它自己。 And St. Peter's words about the name Haceldama might be referred to the "reward of iniquity" as well as the violent death of the traitor.和聖彼得的話名字haceldama可能會被轉介到"獎勵不公" ，以及為暴力死亡的叛徒。 Similar difficulties are raised as to the discrepancies in detail discovered in the various accounts of the betrayal itself.類似的困難，提出了以出入詳細發現，在各賬戶的背叛自己。 But it will be found that, without doing violence to the text, the narratives of the four Evangelists can be brought into harmony, though in any case there will remain some obscure or doubtful points.但是，它會被發現，如果沒有這樣做，以暴力案文，敘述四個福音，可以將其帶進和諧，但在任何情況下，有將仍然有些模糊不清或疑點。 It is disputed, for instance, whether Judas was present at the institution of the Holy Eucharist and communicated with the other Apostles.這是有爭議的，比如，無論是猶大出席了該機構的聖體聖事和溝通，其餘的使徒。 But the balance of authority is in favour of the affirmative.但平衡的權力機構是贊成肯定的。 There has also been some difference of opinion as to the time of the treachery.也有一些不同的看法，以當時的奸詐。 Some consider that it was suddenly determined on by Judas after the anointing at Bethania, while others suppose a longer negotiation with the chief priests.有人認為，這是突然決定，由猶大後anointing在bethania ，而另一些假設較長的談判，與政務司鐸。
But these textual difficulties and questions of detail fade into insignificance beside the great moral problem presented by the fall and treachery of Judas.但是，這些文字上的困難和問題的詳細淡出微不足道旁偉大的道德問題，由秋季和奸詐的猶大。 In a very true sense, all sin is a mystery.在一個非常真實意義上說，所有的罪過，是一個謎。 And the difficulty is greater with the greatness of the guilt, with the smallness of the motive for doing wrong, and with the measure of the knowledge and graces vouchsafed to the offender.和難度更大，與偉大的罪惡感，與細小的動機這樣做是錯誤的，並與測量的知識和青睞vouchsafed向罪犯。 In every way the treachery of Judas would seem to be the most mysterious and unintelligible of sins.在每一個方式，奸詐的猶大，似乎應該是最為神秘和費解的罪孽。 For how could one chosen as a disciple, and enjoying the grace of the Apostolate and the privilege of intimate friendship with the Divine Master, be tempted to such gross ingratitude for such a paltry price?如何才能選定為弟子，並享受恩典的使徒和特權的親密友誼與神的師父，被引誘這種粗暴ingratitude這樣一個微不足道的價格是多少？ And the difficulty is greater when it is remembered that the Master thus basely betrayed was not hard and stern, but a Lord of loving kindness and compassion.和難度就更大了，這是記住主人，因此basely背叛，是不是很難和嚴峻，但上帝的慈愛和同情。 Looked at in any light the crime is so incredible, both in itself and in all its circumstances, that it is no wonder that many attempts have been made to give some more intelligible explanation of its origin and motives, and, from the wild dreams of ancient heretics to the bold speculations of modern critics, the problem presented by Judas and his treachery has been the subject of strange and startling theories.看過任何輕犯罪是如此令人難以置信，無論是在本身和其所有的情況下，這也難怪許多嘗試已作出給予多一些理解解釋它的起源與動機，而且，從野生的夢想古老的異端，以大膽的猜測，現代批評家，這個問題由猶大和他的奸詐一直受到奇怪的，驚人的理論。 As a traitor naturally excites a peculiarly violent hatred, especially among those devoted to the cause or person betrayed, it was only natural that Christians should regard Judas with loathing, and, if it were possible, paint him blacker than he was by allowing him no good qualities at all.作為一個漢奸，自然興奮一獨有的暴力仇恨，尤其是那些致力於事業或個人出賣的，它只是自然的基督徒應該把猶大與厭惡，而且，如果可以，塗料，他黑比他允許他沒有良好的素質都沒有。 This would be an extreme view which, in some respects, lessens the difficulty.這將是一種極端的看法，在某些方面，降低了難度。 For if it be supposed that he never really believed, if he was a false disciple from the first, or, as the Apocryphal Arabic Gospel of the Infancy has it, was possessed by Satan even in his childhood, he would not have felt the holy influence of Christ or enjoyed the light and spiritual gifts of the Apostolate.因為如果它被假定說，他從來沒有真正相信，如果他是一個虛假的大弟子，從第一，或者像猜測阿拉伯語福音的起步階段，它已是擁有的撒旦，甚至在他的童年，他也不會覺得有聖地影響力的基督教或享受輕和精神禮物的使徒。
At the opposite extreme is the strange view held by the early Gnostic sect known as the Cainites described by St. Irenaeus (Adv. Haer., I, c. ult.), and more fully by Tertullian (Praesc. Haeretic., xlvii), and St. Epiphanius (Haeres., xxxviii).在相反的極端，是很奇怪的觀點，由早期諾斯替教派稱之為cainites形容聖愛任紐（ adv. haer 。來說，我和長故障） ，並更充分地由戴爾都良（ praesc. haeretic ，四十七）和聖epiphanius （ haeres. ，三十八） 。 Certain of these heretics, whose opinion has been revived by some modern writers in a more plausible form, maintained that Judas was really enlightened, and acted as he did in order that mankind might be redeemed by the death of Christ.某些這些異教徒，他們的意見已經恢復了一些現代作家在一個比較可行的方式堅持認為，猶大是真是不看不知道，充當他的所作所為，以便人類可能被贖回死亡的喊聲。 For this reason they regarded him as worthy of gratitude and veneration.為此，他們把他列為值得感激和敬仰。 In the modern version of this theory it is suggested that Judas, who in common with the other disciples looked for a temporal kingdom of the Messias, did not anticipate the death of Christ, but wished to precipitate a crisis and hasten the hour of triumph, thinking that the arrest would provoke a rising of the people who would set Him free and place Him on the throne.在這個現代版的這個理論，這是建議，猶大，他們在共同的，與其他弟子尋找一種時序英國的messias ，沒有預料到死亡的基督，但他要誘發危機，並加快小時的凱旋門，以為逮捕，將挑起崛起的人會設置免費為他和放他的王位。 In support of this they point to the fact that, when he found that Christ was condemned and given up to the Romans, he immediately repented of what he had done.為了支持這一他們指出這樣一個事實，當他發現基督被譴責，並放棄了向羅馬人，他立即悔過的是什麼，他做了。 But, as Strauss remarks, this repentance does not prove that the result had not been foreseen.但是，正如施特勞斯的言論，這悔過書並不能證明結果，沒有預見到。 For murderers, who have killed their victims with deliberate design, are often moved to remorse when the deed is actually done.為殺人犯，誰殺害了他們的受害者故意設計等，往往遷移到悔恨時，契約，其實是做了。 A Catholic, in any case, cannot view these theories with favour since they are plainly repugnant to the text of Scripture and the interpretation of tradition.一名天主教徒，在任何情況下，不能把這些理論與贊成的，因為他們顯然是令人憎惡的，以文本的經文和詮釋傳統。 However difficult it may be to understand, we cannot question the guilt of Judas.不管有多困難，它可能會明白，我們不能質疑有罪的猶大。 On the other hand we cannot take the opposite view of those who would deny that he was once a real disciple.在另一方面，我們不能提出相反意見的人會否認他曾經是一個真正的大弟子。 For, in the first place, this view seems hard to reconcile with the fact that he was chosen by Christ to be one of the Twelve.為，擺在首位，這種看法似乎是難以調和與事實，即他被選定由基督將其中的12個。 This choice, it may be safely said, implies some good qualities and the gift of no mean graces.這一選擇，它可以安全地說，意味著一些好的素質和禮品的，沒有意思青睞。 But, apart from this consideration, it may be urged that in exaggerating the original malice of Judas, or denying that there was even any good in him, we minimize or miss the lesson of this fall.但是，除了這個考慮，它可能會敦促誇大原來惡意的猶大，或者是無可否認的，甚至有人有什麼好處，在他的，更應盡量減少或錯過的教訓今年秋天上市。 The examples of the saints are lost on us if we think of them as being of another order without our human weaknesses.這個例子的聖人是失去了對我們的，如果我們把它們當作正的另一項命令沒有我們人類所共有的弱點。 And in the same way it is a grave mistake to think of Judas as a demon without any elements of goodness and grace.並以同樣的方式，這是一個嚴重的錯誤想到猶大作為一個惡魔，沒有任何內容的善良和恩典。 In his fall is left a warning that even the great grace of the Apostolate and the familiar friendship of Jesus may be of no avail to one who is unfaithful.在他的秋天是左警告說，即使是偉大的恩典的使徒和熟悉友誼的耶穌可能是無濟於事的，以一個人是不忠誠的表現。 And, though nothing should be allowed to palliate the guilt of the great betrayal, it may become more intelligible if we think of it as the outcome of gradual failing in lesser things.和，什麼事都沒有，應允許減緩有罪偉大的背叛，它可能會更加理解，如果我們把它作為結果，逐步未能在較小的東西。 So again the repentance may be taken to imply that the traitor deceived himself by a false hope that after all Christ might pass through the midst of His enemies as He had done before at the brow of the mountain.所以再一次悔過的，可採取暗示該漢奸欺騙自己由一個虛假的希望，畢竟基督可能通過中他的敵人像他那樣，然後在眉頭的山區。 And though the circumstances of the death of the traitor give too much reason to fear the worst, the Sacred Text does not distinctly reject the possibility of real repentance.雖然這種情況下執行死刑的漢奸給予太多的理由擔心最壞的打算，神聖文本沒有明顯拒絕的可能性，真正悔改之意。 And Origen strangely supposed that Judas hanged himself in order to seek Christ in the other world and ask His pardon (In Matt., tract. xxxv).和淵源奇怪假定猶大上吊自殺，以尋求基督在其他世界，並請他原諒（馬特，呼吸道。三十五） 。
Publication information Written by WH Kent.出版信息寫起肯特。 Transcribed by Thomas M. Barrett.轉錄由托馬斯米巴雷特。 The Catholic Encyclopedia, Volume VIII.天主教百科全書，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
CHRYSOSTOMUS, Hom.裡索斯托姆斯，磡。 De Juda Proditore: MALDONATUS and other commentators on New Testament; EPIPHANIUS, Haeres., xxxviii; Legend on death of Judas in SUICER, Thesaurus.德juda proditore ： maldonatus和其他評論家對新約聖經; epiphanius ， haeres ，三十八;傳說中關於死亡的猶大在suicer ，詞庫。 Modern view in STRAUSS, Das Leben Jesu.現代觀點：在施特勞斯之，生活jesu 。
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