The mystery of the Redemption is the travail of tragedy in all its historical ramifications. At the center of this mystery, is the central protagonist, the Christ, and his fated antagonist, his beloved Disciple Judas.
The paradox of the life of the Christ, is the willing of His Death, in obedience to the Father at the cost of His friendship with Judas, a member of the twelve disciples. The life of Christ is a tragedy for the characters are in some ways, affected by their destinies in a necessary way, due to the Presence of the Necessary Being. It is the Marriage of the Christ, with Passion and tragedy, that is the animating force behind the events that lead to the Iscariotical betrayal of the Son of God. Christ had wedded suffering and dolor, and every detail of His Life, from the announce of His Incarnation, to the manner of His Birth, to the testimony of the Trinity, to His remarkable Intelligence and the display of His miraculous Power, form the Portrait of a tragic hero, a dramatic figure that in the end, due to His Holy Slavery to the Will of His Father, despite His eminent Freedom, actually wills His destiny and has not the desire to change It; for He is a Romantic, who is in Love with His Death, in view of His Resurrection and the Reign of His Eternal Kingdom.
The betrayal of Judas Iscariot expresses the summit and the crux of the Redemption, as to whether, God willed the damnation of His Disciple in order to operate the Redemption of the human species; even further, the paradox extends to the Jewish race, that was struck with the anathema of Deicide for desiring the Death of the Son of God at the hands of the Romans, a Curse that was carried throughout the ages, into a race of people that was confined to the ghettos and the peripheries of culture, forming a sub-culture that thrived on business and economic thriftiness. Here, the mystery of the Redemption is revealed in a God that saves whom He wills, and condemns whom He wills, in accordance to a Law and a Judgement that remain inscrutable to the human intelligence, and incomprehensible, if not folly to the human reason. Tragedy operates in the life of Christ to demonstrate the power of Evil, in its manifest pride, its delirious hate, its malevolence, in its taunting and daring tentative to use the creature to deprive even the Creator of His very Breath, and render Him an outcast on the Earth, of which He is Creator, Lawgiver, and God.
Was Judas, a necessary agent of the Redemption, is a question that has lingered on human hearts. It is a serious matter which amply elicits the Divine sanction, in its permissive liberality at the possession of the Iscariot by the Devil, the Master and the Instructor of Judas in the dark arts, and in the incentive to finally betray the Christ and hand him over to the Jews, and ultimately, to the Romans.
A tragedy willed by God, permitted by His Omnipotence, seen in its every detail by His Omniscience, in order to realize the Purification of His Face and the Restoration of His Honor sullied by Original Sin, for the reconciliation between God and man, in the atonement of iniquity and the severe punishments demanded for its repeated and continual perpetrations in the martyrdom of a Holy Flesh, a Holy Heart, a Sublime Soul that experienced the torture of sin in its ramified forms, mental, moral, physical, emotional and spiritual, that finally resulted in clinical Death, in the separation of a most grieved Soul with its Tabernacle Body.
There is a tragedy in the premeditated possession of Judas, which despite Divine pedagogy and Just remonstrances, was according to mystical revelation, a student of sorcery, a frequenter of prostitutes, and avid with power and the love for money, in short, a Disciple enamored with Satanic lust. Why the Divinity would allow such an individual to remain a part of the College of the twelve Disciples, and be the recipient of His most select and intimate lessons remains a mystery. The Christ, willed in fact, to rescue a demon, and demonstrate that grace is operative and superabundant even in the heart of the son of perdition, of this already chosen creature, that was destined to follow Satan in disobedience, and accomplish in deed, the rebellion of the Divine Plan that was instantiated in Heaven by Lucifer, at the time of the Angelic Test.
Christ is a tragic hero, who actually controls the unfolding of the drama, of the tragedy, but who due to the submission of Power to Destiny, cedes His Regal autonomy to the power of Death, in order to form Beauty, in the formation of a Catholic Church, a corporate Body and a spiritual Society animated by a Divine principle, which is Grace, whose Life is Love, or the Holy Spirit. Here, tragedy finds its reproduction in the complete “kenosis”, the bleeding from the Sacred Heart of Water and Blood through the strike of the Roman lance into the livid Corpse, that births a Church, protected by a Mother, guided by a Spirit, and governed by an Earthly Head. Life asserts itself, even in the event of Death, and the accursed death of the Iscariot which paints on existence itself muted colors of despair and Hellish malediction, is not powerful enough to resist the Strength of an Eucharistic Sacrifice, of a Blood that speaks words of encouragement, solace, and comfort, in the perturbed Boat that is the life of man, gripped by violent waters that assail his heart and torture his soul, in a frenzied madness that is the experience of fated destiny and fatalism.
In Christ, tragedy finds its escape. It is the prayer of the folly of the Son of God on the Cross, in the realization of the total abandon of God, a separation between the Father and His Son, – “Elohim, Elohim, lama sabachtani?” (Matthew 27:46) – which serves to rally the faculties of the soul in the acceptance of Destiny. Redemption symbolizes the mystery of tragedy, a drama willed since Eternity, in the Mind of the Divine Triad, in view of the glorification of the God-Man, and the education of the Incarnate Word into a perfection that not even the Perfect One possesses: merit, found in learning.
Tragedy, in its essence, is a Divine pedagogy, an instructor into the essence of life, which is paradox; an essence that expresses itself in the desire for integrity, health, wholeness, Beauty, and Wisdom that is thwarted by a science that is not completely exact, but which experiences ignorance in the apprehension of the Good, and which in the end is not totally cognizant of the prize of freedom: synthesis.