JUDAS
542
JUDE
ruined city of Jerusalem and that of the Temple which
had been ignominiously profaned. Having appointed
a body of armed men to hold in cheek the Syrian gar-
rison still occupying the citadel, the Jewish leader set
about renovating and purifying the sanctuary, being
aided in the work by the priests. When the renovation
was completed the new Temple service was inaugu-
rated by a feast of re-dedication which lasted eight
days, and it was decreed that henceforth in memory of
this event an annual feast also of eight days should be
celebrated (I Mach.,iv, 36-59; II Mach., x, 1-S; John
X, 22). Some of the neighbouring tribes, alarmed at
the progress of the Jews, took up arms against them,
but they were easily vanquished by Judas, who then
bent all his energies to bring to a successful issue the
war of independence against Syria. For three years
he pursued this arduous task with relentless energy
and patience and with var.ying success. In the mean-
time he sent messengers to Rome in order to secure the
protection of the Government against the oppression
of the Syrians. The mission was diplomatically
successful, but before the negotiations had time to
become known in the East, Judas had been defeated
and slain on the battlefield at Laisa (161 b. c.) (I
Mach., iv, 60-ix, 18; II Mach., x-xv).
Bettruer in Vigouroux, Diet de la Bible, s. v. Judas Macha- bee; Gigot, Outlines of J ewish History, xxviii, §2, 1.
James F. Driscoll.
Judas Thaddeus. See Jude, Epistle op Saint.
Judde, Claude, French preacher and spiritual father, b. at Rouen, about 20 December, 1661; d. at Paris, 11 March, 1735. He entered the Society of Jesus on IS September, 1677, and was admitted to his final vows on 2 Feb., 1695. He was first employed to preach, and did so successfully both in the provinces and in the capital. It soon became evident that he possessed oratorical gifts equal to Bourdaloue's, who indeed wished him to become his successor and spoke of bequeathing him his papers. Judde's superiors, how- ever, asked him to sacrifice his pulpit success for the more humble but very important duty of training his brethren in religious virtues. The orator accepted this inconspicuous office, and from 1704 to 1721 he was instructor of the third probation at Rouen and rector of the Paris novitiate. The hearers of his retreats and exhortations were charmed with his solid and con\-inc- ing eloquence, at once vigorous and pathetic, and sought to keep the memory of it in writing. Hence the great number of copies which were preserved by Jes- uits or made for the use of other religious commu- nities, and of which many are still found in public and private libraries. Father Judde did not publish any of his works, but after his death, thanks to the transcripts already mentioned, several collections ap- peared successively. Father Lallemant, S.J., had printed the "Retraite spirituelle pour les personnes religieuses" (Paris, 1746), which was early translated into LatinbyFather J. B. Gachet, S.J. (Augsburg and Freiburg im Br., 1752). Abbd Lemascrier edited the "R^'^flexions chr^tiennes sur les grandes vi5rit(5s de la foi et sur les principaux myst^res de la Passion de Notre Seigneur" (Paris, 174S). These meditations, espe- cially suitable for Holy Week, were later translated into Spanish by Father de Isla, S.J. (Madrid, 1785). Father Chi'Ton, a Theatine, gave to the public the " Exhortations sur les principaux devoirs de I'^tat religieux" (Paris, 1772). Finally, Abb(5 Lenoir-Du- parc, a former Jesuit and novice under Father Judde, undertook from copies revised by the author a com- plete collection of " CEuvres spirituelles " (Paris and Lyons, 17S1-2). .\t the beginning of these seven vol- umes, later reduced to five and often re-edited, there is, under the title of "Retraite spirituelle de trente jours", an excellent development of the Exercises of St. Ignatius, especially the parts known as the First and the Third Weeks. The treatises in catechetical
form on confession, prayer, and the Mass, and the very
instructive "Exhortations" are also worthy of note.
Several parts of this collection have been, up to date,
published separately and also translated into German.
.SoMMERVOGEL, Bibl. delaComp. de Jesus, IV, 863-6; IX, 520;
Lenoir-Duparc, (Euvres de Judde, preface.
Paul Debuchy.
Jude, Epistle of Saint. — The present subject will be treated under the following heads: (I) The Author and the Authenticity of the Epistle: (1) Jude in the Books of the New Testament; (2) Tradition as to the Genuineness and the Canonicity of the Epistle; (3) Difficulties Arising from the Text; (4) The Relation of Jude to the Second Epistle of St. Peter; (5) Vocabulary and Style; (II) Analysis of the Epistle; (III) Occasion and Oljject; (IV) To Whom Addressed; (V) Date and Place of Composition.
I. The Author and the Authenticity op the Epistle. — (1) Jude in the Books of the New Testa- ment. — In the address of the Epistle the author styles himself "Jude, the servant of Jesus Christ, and brother of James". "Servant of Jesus Christ" means "apostolic minister or labourer". "Brother of James" denotes him as the brother of James kot' 4ioxvv, who was well-known to the Hebrew Christians to whom the Epistle of St. Jude was written. This James is to be identified with the Bishop of the Church of Jerusalem (Acts, xv, 13; xxi, 18), spoken of by St. Paul as "the brother of the Lord" (Gal., i, 19), who was the author of the Catholic Epistle of St. James, and is regarded amongst Catholic interpreters as the Apostle James, the son of Alpheus (see James the Less, Saint). This last identification, however, is not evident, nor, from a critical point of view, does it seem beyond all doubt. Most Catholic com- mentators identify Jude with the "Judas Jacobi" ("Jude, the brother of James" in the D. V.) of Luke, vi, 16, and Acts, i, 13 — also called Thaddeus (Matt., x, 3; Mark, iii, 18) — referring the expression to the fact that his brother James was better known than himself in the primitive Church. This view is strongly confirmed by the title "the brother of James", by which Jude designates himself in the address of his Epistle. If this identification is proved, it is clear that Jude, the author of the Epistle, was reckoned among the Twelve Apostles. This opinion is most highly probable. Beyond this we find no further information concerning Jude in the New Testament, except that the " brethren of the Lord", among whom Jude was included, were known to the Cialatians and the Corinthians; also that sev- eral of them were married; and that they did not fully believe in Christ till after the Resurrection (I Cor., ix, 5; Gal.ji, 19; John, vii, .3-5; Acts, i, 14). From a fact of Hegesippus told by Eusebius (Hist, eccl., Ill, xix, XX, xxii) we learn that Jude was "said to have been the brother of the Lord according to the flesh ", and that two of his grandsons lived till the reign of Trajan (see, however, Brethren of the Lord).
(2) Tradition as to the Genuineness and the Canonieily of the Epistle. — The Epistle of Jude is one of the so- called avTikeybixeva; but, although its canonicity has been questioned in several Clmrches, its genuineness has never been denied. The brevity of the Epistle, the coincidences between it and II Peter, and the supposed quotation from apocryphal books, created a prejudice against it which was gradually overcome. The history of its acceptance by the Church is briefly as follows: —
Some coincidences or analogies exist between Jude and the writings of the Apostolic Fathcr.s — between Barnabas, ii, 10, and Jude, 3, 4; Clemens Romanus, Ep. XX, 12; Ixv, 2, and Jude, 25; Ep. ad Polyc, iii. 2; iv, 2, and Jude, 3. 20; Mart. Polyc, xx, and Jude, 24 sq. It is possible, though not certain, that the passages here noted were suggested by the text of
