Set in a time-bending, seriocomically imagined world between Heaven and Hell, The Last Days of Judas Iscariot is a philosophical meditation on the conflict between divine mercy and human free will that takes a close look at the eternal damnation of the Bible's most notorious sinner.--[book cover].

Many of us have questions about the Bible: Can we believe the Bible? What was Jesus’ mission? What is sin? Does hell exist? Is anyone beyond God’s forgiveness? In A Jesuit Off-Brodway, James Martin, SJ, answers these questions about the Bible, and other big questions about life, as he serves as a theological advisor to the cast of The Last Days of Judas Iscariot. Grab a front-row seat to Fr. Martin's six months with the LAByrinth Theater Company and see first-hand what it's like to share the faith with a largely secular group of people . . . and discover, along with Martin, that the sacred and the secular aren't always that far apart.

THE STORY: Set in a time-bending, darkly comic world between heaven and hell, THE LAST DAYS OF JUDAS ISCARIOT reexamines the plight and fate of the New Testament's most infamous and unexplained sinner.

"Two thousand years after he betrayed Messiah, Judas Iscariot is still alive, wandering a world he doesn't recognize. A world where the strangest of fictions have come true: monsters, immortals, gnome-librarians who monitor human history-they're all real. And all Judas wants to do is kill himself. So why can't he? The most transcendent story of the year is here in this all-new original graphic novel chronicling history's preeminent backstabber and his quest for suicide"--Amazon.com.

THE STORY: Lenny is a recently released ex-convict. Despite his imposing size, he was gang raped repeatedly while incarcerated and struggles to find his manhood on the outside. Daisy, his alcoholic girlfriend, craves a real life with a real man

In Jesus, Judas believes he has found the One-- the promised Messiah and future king of the Jews, destined to overthrow Roman rule. Galvanized, he joins the Nazarene's followers, ready to enact the change he has waited for all his life. But soon Judas's vision of a nation free from Rome is crushed by the inexplicable actions of the Nazarene himself, who will not bow to social or religious convention. Judas must confront the fact that the master he loves is not the liberator he hoped for, but a man bent on a drastically different agenda.

Images of Judas across the centuries of Christian interpretation predominantly depict him as an object of horror and condemnation. Some modern interpreters have argued, however, that details about Judas in the canonical Gospels, such as his remorse and suicide, are tragic elements that vindicate Judas, to some extent at least. In addition, the recent discovery of the Gospel of Judas has provided further evidence that even in antiquity there were widely differing views of Judas. The question of the characterization of Judas in early Christianity remains open. Ancient rhetorical handbooks and countless examples from the literature of the Greco-Roman period reveal that death-accounts were regarded as fertile opportunities for shaping the characterization of a figure. Authors and audiences shared the expectation that the manner of a person's death revealed character. This insight provides a new window into the interpretation of Judas in the early Christian era, since three accounts of the death of Judas have survived from before 150 CE through the Gospel of Matthew, the Acts of the Apostles, and the fragments of Papias. Strategies for encomium and invective, and other elements of Greco-Roman and Jewish literary portraiture, vividly reveal the character-shaping significance of the details in the accounts of Judas's death. His final words, final actions, and the mode of his death-whether suicide by hanging, falling headlong and bursting, or swelling to the size of a wagon-all would have been understood to signify Judas's inner qualities and indicate his moral worth. To ancient auditors, the characterization of Judas in these texts could lead only to the assessment of Jesus, 'Woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born' (Matt. 26.24).