THE REASON FOR JESUS BEING BETRAYED WITH A KISS

You know, there is much merit to the following article.  Most visits by the Three Nephites and other translated beings allow them to come incognito:  not in the form that people recognized them in while "in the flesh".

On the road to Emmaus, there was the inability of the disciples to recognize their Savior, even though they had spent much time with him.  Could it be that this apocryphal writing has merit?

You decide - but I had to include it in the Wood Zone - way too juicy not to:

The reason for Judas using a kissIn the canonical Bible, the apostle Judas betrays Jesus in exchange for money by using a kiss to identify him leading to Jesus' arrest. This apocryphal tale explains that the reason Judas used a kiss, specifically, is because Jesus had the ability to change shape.
"Then the Jews said to Judas: How shall we arrest him (Jesus), for he does not have a single shape but his appearance changes. Sometimes he is ruddy, sometimes he is white, sometimes he is red, sometimes he is wheat coloured, sometimes he is pallid like ascetics, sometimes he is a youth, sometimes an old man ..." This leads Judas to suggest using a kiss as a means to identify him. If Judas had given the arresters a description of Jesus he could have changed shape. By kissing Jesus, Judas tells the people exactly who he is. [Religious Mysteries: 8 Alleged Relics of Jesus]
This understanding of Judas' kiss goes way back. "This explanation of Judas' kiss is first found in Origen (a theologian who lived A.D. 185-254)," van den Broek writes. In his work "Contra Celsum," the ancient writer Origen stated that "to those who saw him (Jesus) he did not appear alike to all."

Courtesy of the Pierpont Morgan Library

Part of the text from the manuscript holding the newly deciphered Passion story of Jesus. Found in Egypt in 1910 it was purchased, along with other manuscripts, by J.P. Morgan in 1911 and was later donated to the public.

 

St. Cyril impersonation

The text is written in the name of St. Cyril of Jerusalem who lived during the fourth century. In the story Cyril tells the Easter story as part of a homily (a type of sermon).  A number of texts in ancient times claim to be homilies by St. Cyril, and they were probably not given by the saint in real life, van den Broek explained in his book.
Near the beginning of the text, Cyril, or the person writing in his name, claims that a book has been found in Jerusalem showing the writings of the apostles on the life and crucifixion of Jesus. "Listen to me, oh my honored children, and let me tell you something of what we found written in the house of Mary ..." reads part of the text.
Again, it's unlikely that such a book was found in real life. Van den Broek said that a claim like this would have been used by the writer "to enhance the credibility of the peculiar views and uncanonical facts he is about to present by ascribing them to an apostolic source," adding that examples of this plot device can be found "frequently" in Coptic literature. 

Arrest on TuesdayVan den Broek says that he is surprised that the writer of the text moved the date of Jesus' Last Supper, with the apostles, and arrest to Tuesday. In fact, in this text, Jesus' actual Last Supper appears to be with Pontius Pilate. In between his arrest and supper with Pilate, he is brought before Caiaphas and Herod.
In the canonical texts, the last supper and arrest of Jesus happens on Thursday evening, and present-day Christians mark this event with Maundy Thursday services. It "remains remarkable that Pseudo-Cyril relates the story of Jesus' arrest on Tuesday evening as if the canonical story about his arrest on Thursday evening (which was commemorated each year in the services of Holy Week) did not exist!" van den Broek wrote in the email.

A gift to a monastery ... and then to New YorkAbout 1,200 years ago the New York text was in the library of the Monastery of St. Michael in the Egyptian desert near present-day al-Hamuli in the western part of the Faiyum. The text says, in translation, that it was a gift from "archpriest Father Paul," who, "has provided for this book by his own labors."
The monastery appears to have ceased operations around the early 10th century, and the text was rediscovered in the spring of 1910. In December 1911, it was purchased, along with other texts, by American financier J.P. Morgan. His collections would later be given to the public and are part of the present-day Morgan Library and Museum in New York City. The manuscript is currently displayed as part of the museum's exhibition "Treasures from the Vault" running through May 5.

Who believed it? Van den Broek writes in the email that "in Egypt, the Bible had already become canonized in the fourth/fifth century, but apocryphal stories and books remained popular among the Egyptian Christians, especially among monks."