Is it possible to justify Judas? Judas Iscariot

Also, different attire is used for religious services and for everyday wear. Robes for worship look luxurious. As a rule, expensive brocade is used to sew such vestments, which is decorated with crosses. There are three types of priesthood. And each has its own type of vestment.

Deacon

This is the lowest rank of clergy. Deacons do not have the right to independently perform the sacraments and services, but they assist bishops or priests.

The vestments of the clergy-deacons conducting the service consist of a surplice, an orari and a bridle.

The surplice is a long garment that does not have slits at the back or front. A special hole was made for the head. The surplice has wide sleeves. This clothing is considered a symbol of the purity of the soul. Such vestments are not limited to deacons. The surplice can be worn by both psalm-readers and those laypeople who simply regularly serve in the church.

The orarion is presented in the form of a wide ribbon, usually made of the same fabric as the surplice. This robe is a symbol of God's grace, which the deacon received in the Sacrament. The orarion is worn on the left shoulder over the surplice. It can also be worn by hierodeacons, archdeacons and protodeacons.

The priest's vestments also include straps designed to tighten the sleeves of the surplice. They look like tapered sleeves. This attribute symbolizes the ropes that were wrapped around the hands of Jesus Christ when He was crucified on the cross. As a rule, the handrails are made of the same fabric as the surplice. They also depict crosses.

What is the priest wearing?

The clothing of a priest differs from that of ordinary ministers. During the service, he must wear the following attire: cassock, cassock, armband, legguard, belt, epitrachelion.

Only priests and bishops wear a cassock. All this can be clearly seen in the photo. The clothes may differ slightly, but the principle always remains the same.

Cassock (cassock)

The cassock is a kind of surplice. It is believed that Jesus Christ wore a cassock and cassock. Such robes are a symbol of detachment from the world. The monks in the ancient church wore such almost beggarly clothes. Over time, it came into use among the entire clergy. A cassock is a long, toe-length men's dress with narrow sleeves. As a rule, its color is either white or yellow. The cassock of the bishop has special ribbons (gammata) with which the sleeves are tightened around the wrist. This symbolizes the streams of blood flowing from the perforated hands of the Savior. It is believed that it was in such a tunic that Christ always walked the earth.

Stole

Epitrachelion is a long ribbon that is wrapped around the neck. Both ends should go down. This is a symbol of double grace, which is provided to the priest for conducting divine services and sacred sacraments. The epitrachelion is worn over a cassock or cassock. This is a mandatory attribute, without which priests or bishops do not have the right to conduct sacred rites. Each stole should have seven crosses sewn on it. The order of arrangement of crosses on the stole is also laid down certain meaning. On each half, which goes down, there are three crosses, which symbolize the number of sacraments performed by the priest. One is in the middle, that is, on the neck. This is a symbol that the bishop has given the priest the blessing to perform the sacrament. It also indicates that the minister has taken upon himself the burden of serving Christ. It can be noted that the vestments of a priest are not just clothes, but a whole symbolism. A belt is worn over the cassock and epitrachelion, which symbolizes the towel of Jesus Christ. He wore it on his belt and used it to wash the feet of his disciples at the Last Supper.

Cassock

In some sources, the cassock is called a chasuble or phelonion. This outerwear priest The cassock looks like a long one wide dress without sleeves. It has a hole for the head and a large cutout in the front that almost reaches the waist. This allows the priest to move his hands freely while performing the sacrament. The mantles of the cassock are stiff and high. The upper edge at the back resembles a triangle or trapezoid, which is located above the priest's shoulders.

The cassock symbolizes the purple robe. It is also called the garment of truth. It is believed that it was worn by Christ. Over the cassock the clergyman wears

The gaiter is a symbol of the spiritual sword. It is given to clergy for special zeal and long service. It is worn on the right thigh in the form of a ribbon thrown over the shoulder and freely falling down.

The priest also puts on a pectoral cross over the cassock.

Clothes of a bishop (bishop)

The robes of a bishop are similar to those worn by a priest. He also wears a cassock, epitrachelion, armbands and a belt. However, the bishop's cassock is called a sakkos, and instead of a legguard, a club is worn. In addition to these vestments, the bishop is also dressed in a miter, panagia and omophorion. Below are photos of the bishop's clothing.

Sakkos

This robe was worn in the ancient Jewish environment. At that time, sakkos was made from the coarsest material and was considered a garment worn in mourning, repentance and fasting. The sakkos looked like a piece of rough cloth with a cutout for the head, completely covering the front and back. The fabric is not sewn on the sides, the sleeves are wide but short. The epitrachelion and cassock are visible through the sakkos.

In the 15th century, sakkos were worn exclusively by metropolitans. Since the establishment of the patriarchate in Russia, patriarchs began to wear them. As for spiritual symbolism, this robe, just like the cassock, symbolizes the scarlet robe of Jesus Christ.

Mace

The vestment of a priest (bishop) is incomplete without a club. This is a board shaped like a diamond. It is hung at one corner on the left thigh on top of the sakkos. Just like the legguard, the club is considered a symbol of the spiritual sword. It is God's word that should always be on the minister's lips. This is a more significant attribute than the loincloth, since it also symbolizes a small piece of the towel that the Savior used to wash the feet of his disciples.

Until the end of the 16th century, in the Russian Orthodox Church, the club served only as an attribute of bishops. But from the 18th century it began to be given as a reward to archimandrites. The liturgical vestments of the bishop symbolize the seven sacraments performed.

Panagia and omophorion

An omophorion is a long ribbon of fabric decorated with crosses.

It is put on the shoulders so that one end goes down in front and the other end goes down at the back. A bishop cannot perform services without an omophorion. It is worn over the sakkos. Symbolically, the omophorion represents a sheep that has gone astray. The good shepherd brought her into the house in his arms. IN in a broad sense this means the salvation of the entire human race by Jesus Christ. The bishop, dressed in an omophorion, personifies the Savior Shepherd, who saves the lost sheep and brings them in his arms to the house of the Lord.

A panagia is also worn over the sakkos.

This is a round icon framed with colored stones, depicting Jesus Christ or the Mother of God.

The eagle can also be considered a bishop's vestment. A rug on which an eagle is depicted is placed under the bishop’s feet during the service. Symbolically, the eagle says that the bishop must renounce earthly things and ascend to heavenly things. The bishop must stand on the eagle everywhere, thus always being on the eagle. In other words, the eagle constantly carries the bishop.

Also during worship, bishops use a symbol of supreme pastoral authority. The staff is also used by archimandrites. In this case, the staff indicates that they are abbots of monasteries.

Hats

The headdress of a priest conducting a service is called a miter. IN Everyday life clergy wear skufia.

The miter is decorated with multi-colored stones and images. This is a symbol of the crown of thorns placed on the head of Jesus Christ. The miter is considered to be an ornament on the priest's head. At the same time, it resembles the crown of thorns with which the Savior’s head was covered. Putting on a miter is a whole ritual during which a special prayer is read. It is read during the wedding. Therefore, the miter is a symbol of the golden crowns that are placed on the heads of the righteous in the Heavenly Kingdom, who are present at the moment of the union of the Savior with the Church.

Until 1987, the Russian Orthodox Church prohibited anyone except archbishops, metropolitans and patriarchs from wearing it. The Holy Synod at its meeting in 1987 allowed all bishops to wear the miter. In some churches it is permissible for subdeacons to wear it, decorated with a cross.

Miter comes in several varieties. One of them is the crown. Such a miter has a crown of 12 petals above the lower belt. Until the 8th century, this type of miter was worn by all clergy.

Kamilavka is a headdress in the form of a purple cylinder. Skufya is used for everyday wear. This headdress is worn regardless of degree and rank. It looks like a small round black hat that folds up easily. Its folds around the head form

Since 1797, the velvet skufia has been given to members of the clergy as a reward, just like the legguard.

The priest's headdress was also called a hood.

Black hoods were worn by monks and nuns. The hood looks like a cylinder, widened at the top. There are three wide ribbons attached to it that fall down the back. The hood symbolizes salvation through obedience. Hieromonks may also wear black hoods during services.

Apparel for everyday wear

Everyday vestments are also symbolic. The main ones are the cassock and cassock. Servants leading a monastic lifestyle must wear a black cassock. The rest can wear a cassock of brown, dark blue, gray or white flowers. Cassocks can be made of linen, wool, cloth, satin, chesuchi, and sometimes silk.

Most often the cassock is made in black. Less common are white, cream, gray, brown and dark blue. The cassock and cassock may have a lining. In everyday life there are cassocks that resemble coats. They are complemented with velvet or fur on the collar. For winter, cassocks are sewn with a warm lining.

In a cassock, the priest must conduct all services, with the exception of the liturgy. During the liturgy and other special moments, when the Rule forces the clergyman to put on full liturgical attire, the priest takes it off. In this case, he puts a chasuble on the cassock. During the service, the deacon also wears a cassock, over which a surplice is worn. The bishop is obliged to wear various vestments on top of it. In exceptional cases, at some prayer services, the bishop may conduct the service in a cassock with a mantle, on which an epitrachelion is worn. Such priestly clothing is the obligatory basis of liturgical vestments.

What is the significance of the color of a clergyman’s vestments?

Based on the color of the clergyman’s robe, one can speak about various holidays, events or days of remembrance. If the priest is dressed in gold, this means that the service is taking place on the day of remembrance of the prophet or apostle. Pious kings or princes may also be venerated. On Lazarus Saturday, the priest must also dress in gold or white. A minister can be seen wearing a golden robe at Sunday services.

White color is a symbol of divinity. It is customary to wear white robes on holidays such as the Nativity of Christ, the Presentation, the Transfiguration, and also at the beginning of the service on Easter. White color is the light emanating from the tomb of the Savior at the Resurrection.

The priest wears a white robe when he performs the sacrament of baptism and wedding. White robes are also worn during the initiation ceremony.

The blue color symbolizes purity and innocence. Clothes of this color are worn during holidays dedicated to the Most Holy Theotokos, as well as on days of veneration of icons of the Mother of God.

Metropolitans also wear blue robes.

During Lent and on the Feast of the Exaltation of the Great Cross, clergy wear a purple or dark red cassock. Bishops also wear purple headdresses. The color red commemorates the memory of the martyrs. During the service held on Easter, the priests also wear red robes. On the days of remembrance of martyrs, this color symbolizes their blood.

Green symbolizes eternal life. Servants wear green robes on the days of remembrance of various ascetics. The robe of the patriarchs is the same color.

Dark colors (dark blue, dark red, dark green, black) are mainly used on days of mourning and repentance. It is also customary to wear dark clothes during Lent. IN holidays During fasting, robes decorated with colored trim may be used.

Embroidered works of church art, including church vestments and temple utensils.

COLORS OF LIVING VESTS OF THE CLERGY

Essentially, in accordance with the established canon color gamma church liturgical vestments consists of two main colors: white and black. At the same time white color contains all seven primary colors of the spectrum into which it is decomposed, and the black color personifies the absence of light, and symbolizes non-existence, death, mourning, renunciation of worldly vanity and wealth, and belonging to the “dark forces”.

THE ENTIRE RANGE OF COLORS FOR LIVING VESTMENTS

Black color personifies hell, death, spiritual darkness. In icon painting, the image of the cave was painted over in black, in which the born Infant of God rests in white shrouds; images of a tomb from which the resurrected Lazarus emerges in white shrouds; the hole of hell, from where the risen Christ brings out the righteous (also in white shrouds). If you needed to depict something that has ordinary life black color, then this color was replaced by another. For example, black horses were depicted as blue. For the same reason, in ancient times they tried to avoid Brown, as it is essentially the color of "earth" and dirt.

Yellow in icon painting and liturgical vestments it is predominantly a synonym, an image of gold.

White color- a symbol of the Divine uncreated (uncreated) light. On the great holidays of the Nativity of Christ, Epiphany, Ascension, Transfiguration, Annunciation, they serve in white vestments. White vestments are worn during baptisms and burials. The holiday of Easter (the Resurrection of Christ) begins in white vestments as a sign of the Light that shone from the Tomb of the risen Savior, although the main Easter color is red and gold. On Easter, in some churches, at each of the eight songs of the canon, it is customary to change vestments, so that the priest appears each time in vestments of a different color. In iconography, white means radiance eternal life and cleanliness.

Red color continues the Easter service after the white one and does not change until the Feast of the Ascension. This color is a symbol of the fiery love of God the Father for the human race. Services in honor of the martyrs are held in red or crimson vestments, because... red symbolizes blood. On Maundy Thursday, the color of the vestments is dark red, although all the decoration of the altar remains black, and there is a white shroud on the throne.

Yellow (gold) and orange - colors glory, royal and episcopal greatness and dignity. In vestments of this color they serve Sundays- days of remembrance of the Lord, the King of Glory. In golden (yellow) colored vestments, the days of God’s special anointed ones are celebrated: prophets, apostles and saints. In icon painting, gold symbolizes Divine light.

Green color is a fusion of yellow and blue. Green robes are adopted on the days of ascetics and saints and remind of their monastic feat, which unites a person with Christ (yellow) and elevates him to heaven (blue). On Palm Sunday, on the day of the Holy Trinity and on Monday of the Holy Spirit, they serve in green colors of all shades.

Blue or blue - colors the sky, ethereal forces, maidens and virgins. The blue color of the sky corresponds to the hypostasis of the Holy Spirit. The immaterial region of heavenly existence - the spiritual sky is a reflection of the material sky. The Holy Spirit is called the King of Heaven. Blue is the color of the holidays Holy Mother of God because the Ever-Virgin, the chosen vessel of the grace of the Holy Spirit, was twice overshadowed by His influx - at the Annunciation and at Pentecost. The blue color symbolizes Her heavenly purity and purity.

However, on icons the Mother of God is often depicted wearing a purple (dark red, cherry) veil. colors , worn over dark blue or green robes. The fact is that in ancient times, along with golden robes, kings and queens also wore purple robes and crimson robes. In this case, in icon painting, the color of the veil indicates that the Mother of God is the Queen of Heaven.

Violet combines red - color the blood of Christ and the Resurrection, and blue, indicating that the Cross opened the way to heaven for us. Adopted in the days of remembrance of the Cross of the Lord and used for the episcopal mantle, so that the Orthodox bishop, as it were, is fully clothed in the feat of the cross of the Heavenly Bishop, whose image and imitator he is in the Church. The award purple skufiyas and kamilavkas of the clergy have the same meaning. A special rite has been adopted for the Exaltation of the Cross. In the evening (before the removal of the Cross) the color is purple, and in the morning it is white, as on the Twelfth Feast of the Lord.

Black or dark brown - color crying and repentance, accepted during the days of Great Lent, symbolizes renunciation of worldly vanity.

COLORS OF EVERYDAY AND HOLIDAY VESTMENTS OF PRIESTS

During the fasting period color vestments- dark blue, purple, dark green, dark red, black. During the first week of Great Lent and weekdays for other weeks the color of the vestments is black; on Sundays and holidays - dark with gold or colored trim.

In ancient times casual clothes clergy Orthodox Church(especially monasticism) were black, but liturgical vestments were not black. In the Greek and Russian Churches, according to the Rule, during Lent they served in vestments of a dark red color (crimson). In 1730, to participate in the funeral of Peter II, the St. Petersburg clergy were first asked to dress in black vestments. Since then, blacks have been accepted into funeral and Lenten services. vestments.

Full liturgical service vestments The priest's vestment consists of six vestments: a vestment, an epitrachelion, a bridle, a belt, a loincloth and a phelonion. The club is essentially the same as the gaiter, so it doesn't count.

During services, some priests wear a purple kamilavka - a cylindrical headdress. Kamilavka is the second award of priests after the legguard.

For more than 1030 years, the Russian Orthodox Church has presented the world with biblical teaching about the temple and worship. The Holy Scripture compares the Flesh and Blood of the Lord Jesus Christ with the temple veil (Heb. 10:19-20), which was torn in two at the moment of the Savior’s death on the cross (Matt. 27:51; Mark 15:38; Luke 23:45).

Color diversity is an integral part of church and liturgical symbolism, a means of influencing the feelings of worshipers. The color scheme of liturgical vestments consists of the following primary colors: white , red , orange , yellow , green , blue , blue , violet , black . They all symbolize the spiritual meanings of the saints and sacred events being celebrated.

The most important holidays of the Orthodox Church and sacred events, which are associated with certain colors of robes, can be combined into six main groups:

Lord Jesus Christ, prophets, apostles and saints . Robe color - gold (yellow), all shades
Group of holidays and memorial days The Most Holy Theotokos, ethereal powers, virgins and virgins . Robe color - blue And white
Group of holidays and days of remembrance Cross of the Lord . Robe color - violet or Dark red
Group of holidays and days in memory of the martyrs . Robe color - red (on Maundy Thursday the color of vestments is Dark red , although all the decoration of the altar remains black , on the throne - white veil)
Group of holidays and days in memory of saints, ascetics, holy fools . Robe color - green . Trinity Day, Entry of the Lord into Jerusalem, Holy Spirit Day are usually celebrated on green vestments of all shades.
During the period of fasting, the color of vestments is Navy blue , violet , black , Dark red , dark green . Black used mainly during Lent. On the first week of this Lent and on weekdays of other weeks, the color of vestments black ; on Sundays and holidays - dark with gold or colored trim.

Burials are usually performed in white vestments.

In ancient times the Orthodox Church did not have black liturgical vestments, although the everyday clothes of the clergy (especially monastics) were black. In ancient times, in the Greek and Russian Churches, according to the Charter, during Great Lent they dressed in “crimson vestments” - in vestments of a dark red color. In Russia, for the first time, it was officially proposed that the St. Petersburg clergy should dress in black vestments, if possible, in 1730 to participate in the funeral of Peter II. Since then, black vestments have been used for funeral and Lenten services.

In the canon of liturgical vestments there is no “own place” for orange colors. However, it has been present in the Church since ancient times. Being a combination of red and yellow flowers, Orange color in fabrics it almost constantly slides: with a tint towards yellow it is perceived as yellow (gold often gives an orange tint), and with a predominance of red - as red.

Present in church vestments white color as a symbol of light, all seven colors of the spectrum sunlight and black color.

The seven primary colors of the rainbow (spectrum) correspond to mysterious number seven, placed by God in the order of heavenly and earthly existence - the six days of the creation of the world and the seventh day of the Lord’s rest; Trinity and Four Gospels; the seven sacraments of the Church; seven lamps in the heavenly temple, etc. The presence of three underived and four derived colors in the colors corresponds to the ideas about the uncreated God in the Trinity and the creation created by Him.

Feast of feasts - Easter begins in white vestments as a sign of the Divine light shining from the Tomb of the Risen Savior. But already the Easter liturgy, and then the entire week, are served in red vestments, marking the triumph of God’s inexpressible fiery love for the human race, revealed in the Redemptive Feat of the Son of God. In some churches it is customary to change vestments at Easter Matins for each of the eight songs of the canon, so that the priest appears each time in vestments of a different color. It makes sense. The play of rainbow colors is very appropriate for this celebration of celebrations.

Sundays, memory of the apostles, prophets, saints are marked in golden (yellow) colored vestments, since this is directly related to the idea of Christ as the King of Glory and the Eternal Bishop and of those His servants who in the Church signified His presence and had the fullness of grace highest degree priesthood.

Feasts of Our Lady are marked blue vestments because the Ever-Virgin, the chosen vessel of the grace of the Holy Spirit, was twice overshadowed by His influx - both at the Annunciation and at Pentecost. Denoting the intense spirituality of the Most Holy Theotokos, the blue color at the same time symbolizes Her heavenly purity and innocence.

On holidays where the direct action of the Holy Spirit is glorified - Trinity Day and Holy Spirit Day used green color. This color is formed by a combination of blue and yellow colors, signifying the Holy Spirit and God the Son, our Lord Jesus Christ, which exactly corresponds in meaning to how the Lord fulfilled His promise to send from the Father to the Church united with Christ and in Christ the Holy Spirit, “the life-giving Lord " Everything that has life is created by the will of the Father through the Son and is quickened by the Holy Spirit. Therefore, the tree is a symbol of eternal life and Holy Scripture, and in the church consciousness. So the ordinary earthly greenery of trees, forests and fields has always been perceived with religious feeling, as a symbol of life, spring, renewal, revitalization.

If the spectrum of sunlight is represented in the form of a circle so that its ends are connected, then it turns out that the violet color is the mediastinum of two opposite ends of the spectrum - red and cyan (blue). In paints, the color violet is formed by combining these two opposite colors. Thus, violet color combines the beginning and end of the light spectrum. This color is internalized by memories about the Cross and Lenten services , where the suffering and Crucifixion of the Lord Jesus Christ is remembered for the salvation of people. The Lord Jesus said about Himself: “I am Alpha and Omega, the beginning and the end, the First and the Last” (Rev. 22:13)

The Savior's death on the cross was the repose of the Lord Jesus Christ from His works of saving man in earthly human nature. This corresponds to the repose of God from the works of creating the world on the seventh day, after the creation of man. Purple- the seventh in a row from red, from which the spectrum begins. The purple color inherent in the memory of the Cross and Crucifixion, containing red and blue colors, also denotes the special presence of all the Hypostases of the Holy Trinity in Christ’s feat on the cross. The color purple expresses the idea that Christ conquered death by His death on the Cross.

The feasts of martyrs are marked by the red color of their liturgical vestments as a sign that the blood they shed for their faith in Christ was evidence of their fiery love for the Lord “with all their heart and with all their soul” (Mark 12:30). Thus, red in church symbolism is the color of limitless mutual love God and man.

The green color of vestments for the days of remembrance of ascetics and saints means that spiritual feat, while killing the sinful principles of the lower human will, does not kill the person himself, but revives him by combining him with the King of Glory (yellow color) and the grace of the Holy Spirit (blue color) to eternal life and renewal of all human nature.

The white color of liturgical vestments is adopted on the holidays of the Nativity of Christ, Epiphany, and Annunciation because it signifies the uncreated Divine Light coming into the world and sanctifying God’s creation, transforming it. For this reason, they also serve in white vestments on the feasts of the Transfiguration and Ascension of the Lord.

White color is also adopted for commemorating the dead, because it very clearly expresses the meaning and content of funeral prayers, which ask for repose with the saints for those who have departed from earthly life, in the villages of the righteous, clothed, according to Revelation, in the Kingdom of Heaven in the white vestments of Divine Light.

The Lord Himself testifies to the holiness of liturgical clothing. Being on the verge of material and spiritual worlds, church vestments are a shrine and a visible image of the Divine Glory: “And behold, a woman who had suffered from bleeding for twelve years came up from behind and touched the hem of His garment, for she said within herself: If I only touch His garment, I will be healed” (Matt. 9:20-21; Mark 5:25-34; Luke 8:43-48); “And they brought to Him all the sick, and asked Him just to touch the hem of His garment; and those who touched were healed” (Matthew 14:34-36); “And His face shone like the sun, and His clothes became white as light” (Matthew 17:2)

Alexander A. Sokolovsky

Is it possible to justify betrayal?

Betrayal cannot be justified. You can only forget it, hide it in a distant box and never take it out. Betrayal is like a never-healing wound that bleeds and makes your heart ache. This is probably said too categorically, but it is true!
The controversy over whether betrayal is a justifiable action or not has been going on for a long time. People from time immemorial have been arguing about whether traitors have a second chance at trust or not. How much literary works has been written on this topic, take for example " Poor Lisa"N.M. Karamzin, when a young man, thinking only about his well-being, betrays such a pure and sincerely believing girl, Lisa. After this, Lisa could no longer coexist with the pain that betrayal brought. The girl turned out to have too fragile a soul, who died immediately as soon as her eyes saw the betrayal. It is not surprising how terribly the girl acted with her life, simply ending it at the very beginning.

In general, there are different types of betrayals. One of the hardest is probably betraying a friend for your own good or gain. I just can’t imagine what the person thinks who is ready to “sell” his friend to anyone, having benefited from this betrayal. Then, it turns out that the benefit received does not justifyof the crime committed, but understanding of this comes too late. The writer Andreev also wrote in his work “Judas Iscariot” about how cruel the awareness of one’s betrayal can be - understanding that money sometimes plays higher value than the person most dear to you, the one whose love you would like to earn and whom you would like to be like. Judas could not bear the burden of his betrayal and committed suicide. For a repentant person, this is probably the most easy way evade responsibility.

There are betrayals of loved ones - treason. The betrayal itself can be somehow justified, but with the betrayal, trust also goes away, which, by and large, you can never get back. After all, if a person has deceived you for so long, betrayed your sincere feelings, then he simply does not deserve your trust. Later, love leaves with trust, and with it the pain of being betrayed by the dearest person on earth.

Honestly, excluding betrayal, you can find a common cause for most betrayals. The reason most often is multi-colored soulless pieces of paper-money. Our world has become so corrupt, and people’s souls are so attached to money, that people sometimes don’t even think about what they are doing. So gradually people darken in their souls and, without noticing it, betray the people closest to themselves.

Of course, you can justify betrayal based on the fact that you are acting in your own interests. Indeed, it has become so difficult to live now, precisely in the moral aspect, that people can justify betrayal by the fact that they are simply trying to survive. There is a truth to this, cruel, incomprehensible, but there.

Personally, I have not yet been affected by this topic. I was lucky; in my life I have never encountered such blatant betrayal. It often happens that some little thing in an action, in an attitude or in words pushes me to the realization that this is a betrayal, even if not clearly expressed (like betrayal), but I feel it.There were betrayals from friends that, at first, seemed simply terrible and unforgivable to me. But time passed, the mental wound healed, and new friends came - real friends. On the one hand, it’s even good that betrayals occur, because how could we find out for ourselves who our friend really is? I could never justify those who betrayed me. Betrayal can be forgotten, forgiven, but not justified. Yes, you can forgive a betrayer, but to do this you need to have huge heart and blindly believe in endless friendship and love. Most often, I simply forget the person, I simply cross him out of my thoughts and life, for a while, until the bitterness of betrayal no longer burns my soul. I can then communicate with this person, but communicate in such a way that he would no longer have the opportunity, in any way, to hurt me.

In general, betrayal has no place in our world, and if it finds a shelter, then the people who sheltered it should not be justified, because they themselves know what they are doing - retribution will come to them anyway, sooner or later, but it will knock on their window ...

The main theme of Leonid Andreev’s story “Judas Iscariot” can be defined as an attempt at the most important betrayal in the history of mankind. The author interprets the plot in his own way, tries to penetrate into the very depths of the human soul, tries to understand nature internal contradictions Judas, study his psychology and perhaps even find an excuse for his actions.

The Gospel plot, in the center of which lies the image of Jesus Christ, is described by Andreev from a different position, his attention is completely focused on only one disciple, the one who, for thirty pieces of silver, condemned his Teacher to suffering on the cross and death. The author proves that Judas Iscariot is much more noble in his love for Christ than many of his faithful disciples. By taking upon himself the sin of betrayal, he supposedly saves the cause of Christ. He appears before us as sincerely loving Jesus and suffering immensely from the misunderstanding of his feelings by those around him. Moving away from traditional interpretation the personality of Judas, Andreev complements the image with fictitious details and episodes. Judas Iscariot divorced his wife and left her without a livelihood, forced to wander in search of food. God did not give him children because he did not want his offspring. And there is no story about the competition of the apostles in throwing stones, in which the deceitful Judas Iscariot won.

Traitor personality analysis

The author invites the reader to evaluate Judas not from the point of view of his actions, but in accordance with the experiences and passions that raged in the soul of this self-interested, deceitful and treacherous Jew. The book pays a lot of attention appearance traitor, his duality began precisely with his face. One, living side of him had a sharp all-seeing eye and crooked wrinkles, while the other was deathly motionless, and the blind eye was covered with a white veil. And for some inexplicable reason, the entire skull was divided in two, showing that there was no agreement in his thoughts either. gave him a possessed appearance, as if given by the Devil.

The proximity of such an image with divine beauty Jesus was amazed and misunderstood by the other disciples. Peter, John and Thomas are unable to understand the reasons why the Son of God brought this ugly man, this embodiment of deceitful vice, closer to himself, and they are overcome by pride. And Jesus loved his disciple as well as everyone else. At a time when the heads of the apostles are occupied with thoughts about the Kingdom of Heaven, Judas lives in real world, lies, as it seems to him, for the good, steals money for a poor harlot, saves the Teacher from an enraged crowd. He is shown with all human advantages and disadvantages. Judas Iscariot sincerely believes in Christ, and even having decided to betray him, in his soul he hopes for God's justice. He follows Jesus until his death and believes that a miracle will happen, but no magic happens and Christ dies like an ordinary person.

The inglorious end of the red-haired Jew

Realizing what he had done, Judas sees no other way out but to end his life. By his suicide, he says goodbye to Jesus forever, for the gates of heaven are now closed for him forever. This is how another, new Judas Iscariot appears before us. Andreev tried to awaken people’s consciousness, make them think about the psychology of betrayal, and rethink their actions and life guidelines.