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The guidance outlines an implementation process and roles for different levels to make response coordinated, reliable and effective. Key activities for preparedness include assessing hazards and vulnerabilities, resource mapping, early warning systems, and prepositioning relief supplies. Preparedness meetings are to be held to discuss roles and responsibilities and develop preparedness plans. The roles of district disaster management committees and cluster leads in different sectors are also defined.
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1. Przypadek Judasza
W każdym katalogu Dwunastu przy imieniu Judasz Iskariota znajduje się adnotacja:
„ten, który Go zdradził” (Mt 10,4; Łk 6,16; „wydał” Mk 3,19). Ewangeliści nie ukryli faktu
zdrady, do której doszło w gronie najbliższych uczniów Jezusa, i nie zataili tego przed Ko-
ściołem i światem. Uznali wręcz, że należy pozostawić w pamięci to porażające uwikłanie się
apostoła Baranka w moc zła.
Judasz stał się jedną z najbardziej odrażających postaci kultury – synonimem zdrajcy,
sprzedawczyka i apostaty (judasz, judaszowe srebrniki, judaszowy pocałunek). Dante w „Bo-
skiej Komedii” umieścił go (wraz Brutusem i Kasjuszem – mordercami Juliusza Cezara) na
samym dnie piekła.
Kim był ten, którego sam Mistrz nazwał „synem zatracania” (J 17,12)? Judasz, syn Szy-
mona, pochodził z Kariotu (isz Karioth – mąż z Karioth), miejscowości w Negebie1. Niektó-
rzy egzegeci uważają, że określenie Iskariota to późniejszy przydomek (Iszkarija – fałszywy),
inni wskazują raczej na grę słów: iskariot – sikarios2. Byłby wówczas Judasz, obok Szymona
Zeloty, drugim w gronie Dwunastu sykariuszem – zwolennikiem radykalnej walki o wyzwo-
lenie spod rzymskiej okupacji, oczekującym mesjasza-wodza, który z Izraela uczyni impe-
rium, a z Jerozolimy stolicę świata (myśl nieobca Żydom w okresie przełomu er, w tym rów-
nież pozostałym apostołom, por. Dz 1,6).
Jezus wybrał Dwunastu po długiej, nocnej modlitwie. Już na poziomie powołania do-
tykamy dramatu, który był udziałem Judasza i Jezusa. Według Ewangelii Jana, Jezus od po-
czątku wiedział, kto go wyda (J 6,70.71), jednak w tym wyborze, jak we wszystkim, poddał
się Ojcu. Judasz został na równi z innymi apostołami dopuszczony do wielu tajemnic, stał się
uczestnikiem mocy, udzielonej mu przez Pana w dziele głoszenia Dobrej Nowiny. Teksty
wskazują na to, że wraz z pozostałymi uzdrawiał chorych, wyganiał demony, a może nawet
wskrzeszał umarłych. Obdarzony był przez swoich zaufaniem, skoro został skarbnikiem
wspólnoty (J 13,29). Na pozór nie wyróżniał się w gronie Dwunastu. Na pewno nie widziano
w nim zdrajcy, o czym możemy przekonać się, analizując scenę Ostatniej Wieczerzy, gdy
apostołowie dopytują się, kto zdradzi, i wciąż niczego się nie domyślają. Jego plany pozostały
niezauważone do samego końca (J 13,28). Drugie oblicze Judasza jest inne: złodziej i hipo-
kryta (J 12,4-7), donosiciel i zdrajca (Mk 14,10-11), opętany przez diabła (J 13,2.27), przenie-
wierca apostolskiego powołania (Dz 1,16.17.24-25), który aktem samobójstwa przypieczęto-
wał ostatecznie swój los (Mt 27,3-5).
Przyglądając się postaci Judasza, nie możemy oprzeć się wrażeniu, że stoimy oto
2. przed dramatem człowieka, który całkowicie się zagubił i zatracił. Widzimy w nim niejako
kwintesencję ludzkiego upadku: Judasz to Adam, który dał się zwieść, Kain, morderca swoje-
go brata, Ezaw, lekkomyślnie sprzedający swoje powołanie za miskę soczewicy… Patrząc na
Judasza, docieramy do ważnej prawdy o człowieku jako istocie zgubionej i zdeprawowanej.
Rozpoznajemy przy tym uwodzicielską i tajemniczą moc zła, której uległ nawet bliski uczeń
Chrystusa. Judasz wymieniając Mesjasza na trzydzieści srebrników, ukazał samo dno piekła
ludzkiej duszy. W pogoni za zyskiem (szczęściem?) człowiek dał się oszukać Kłamcy, uwie-
rzył we własną zdolność do rozróżniania dobrego i złego i w konsekwencji zatracił prawdzi-
we zrozumienie szczęścia.
Nie jest to jednak ostateczna prawda o człowieku, tę zna bowiem tylko Chrystus. Nie
możemy zrozumieć nikogo: ani siebie, ani naszego współbrata, ani Judasza, bez Chrystusa.
Może właśnie dlatego Ewangelie przedstawiają również Judasza wielopłaszczyznowo. Nie
jest to postać z gruntu zła, nie możemy jej osądzić i ostatecznie potępić, bo tego nam nie wol-
no wobec nikogo (a czy Judasza wolno nam sądzić?). Wydaje się, że choć jest do końca zde-
prawowany, pozbawiony czci, bez Boga i wiary, budzi się w nim sumienie, okazuje się czło-
wiekiem. Ewangelista Mateusz przedstawia wstrząsającą scenę opamiętania Judasza (27,3-5).
Nagle dociera do niego świadomość, co zrobił, jak wielki jest rozmiar zła, którego się dopu-
ścił. W Świątyni wyznaje swój grzech: „Zgrzeszyłem, wydając krew niewinną”. Wyznaje go
przed tymi samymi ludźmi, z którymi jeszcze niedawno umawiał się co do ceny za zdradę.
Teraz srebrniki okazują się ciężarem, którego nie jest w stanie dalej ponieść, ciska je więc w
stronę Przybytku. W tym opisie widać dramat, który się toczył w Judaszu tego poranka. Wy-
daje się, że miał jakiś cel, chciał osiągnąć coś więcej, niż tylko zarobić trzydzieści srebrni-
ków, może pragnął wywołać powstanie, na pewno nie myślał jednak, że Jezus zostanie skaza-
ny. Ktoś inny rozegrał tę partię za niego, choć Judaszowi wciąż wydawało się, że panuje nad
wszystkim. Zagrał z mistrzem intryg i przegrał. Teraz, gdy to spostrzegł, gdy uświadomił so-
bie nieuchronne konsekwencje, musiał coś zrobić: „Wtedy Judasz, który go wydał, widząc, że
Go skazano, opamiętał się”. To opamiętanie jest dowodem tragedii człowieka, który uświada-
miając sobie rozmiar grzechu, szuka prawdy o sobie, wyznaje winę, ale nie potrafi już uwie-
rzyć w Miłosiernego. Może na tym polega największe kłamstwo, jakie szatanowi udało się za-
siać w sercu Judasza: „Boża łaska ma granice, a ty je przekroczyłeś, dla ciebie nie ma już
szans, straciłeś wszystko”.
Przypadek Judasza jest też wielkim znakiem różnicy, jaka panuje w ocenie człowieka
pomiędzy Bogiem a szatanem, w Królestwie Bożym i w świecie. Tylko Bóg potrzebuje czło-
wieka dla wartości, jaką nosi on w sobie, dla Bożego obrazu w nim wyrytego, dla miłości, w
3. 3
której brak manipulacji i interesowności. Świat potrzebuje człowieka do realizacji własnych
celów, a po wykorzystaniu – porzuca (“Co nas to obchodzi? To twoja sprawa” – Mt 27,4).
Judasz wzbudzał od początku skrajne emocje. Zdecydowana większość widziała w
nim zdrajcę, godnego najgorszych mąk piekielnych. Inni natomiast starli się wyjaśnić, a może
wręcz usprawiedliwić jego postępek. Świadectwa tego zauważamy już w głębokiej starożyt-
ności, zachowały się bowiem fragmenty apokryficznej Ewangelii Judasza z połowy II wieku
(tekst cytowany jest, oczywiście krytycznie, przez Ireneusza z Lyonu). Jego twórcami byli
zwolennicy mało znanej gnostyckiej sekty kainitów (antynomistów). Według nich, Judasz
otrzymał od Jezusa objawienie (gnozę), a dokonując zdrady, wypełnił plan i przyczynił się do
odkupienia ludzkości. Apokryf ten stał się źródłem inspiracji dla wielu pisarzy i wciąż nie
przestaje wzbudzać zainteresowania. Kościół swoją inspirację czerpie jednak ze Słowa Boże-
go i niech tak pozostanie.
W.A.Gajewski
1 Kariot w Negewie, 20 km na południe od Hebronu (Joz 15,25). Miejscowość o tej nazwie wystę-
puje również w Moabie (Jr 48,24; Am 2,2).
2 Zob. wyjaśnienie wyżej, przy sylwetce Szymona Kananejczyka.