What are the types of IUDs available. How effective are IUDs in preventing pregnancy. What are the advantages and potential side effects of using an IUD. How is an IUD inserted and what is the cost involved.

Understanding Intrauterine Devices (IUDs): Types and Functionality

Intrauterine devices (IUDs) are small, T-shaped contraceptive devices inserted into the uterus to prevent pregnancy. In Australia, two main types are available:

• Copper IUD (non-hormonal)
• Hormonal IUD (Mirena™ and Kyleena™)

The copper IUD can remain effective for up to 10 years, while hormonal IUDs typically last for 5 years. Both types can be removed earlier if needed, offering flexibility in family planning.

Copper IUD: Non-Hormonal Contraception

The copper IUD is a small, T-shaped device made of plastic and copper. It continuously releases minute amounts of copper into the uterus, creating an environment hostile to sperm and preventing fertilization. Interestingly, the copper IUD can also serve as emergency contraception if inserted within 5 days of unprotected intercourse, providing an alternative to the traditional “morning after” pill.

Hormonal IUD: Progestogen-Based Contraception

Hormonal IUDs, sold under the brand names Mirena™ and Kyleena™ in Australia, are also T-shaped plastic devices. These IUDs gradually release progestogen, a hormone similar to that produced by the ovaries, into the uterus. Kyleena, a lower-dose version of Mirena, has been available in Australia since 2020, offering more options for women seeking hormonal contraception.

Effectiveness and Insertion of IUDs

Both copper and hormonal IUDs boast an impressive effectiveness rate of over 99% in preventing pregnancy. This high efficacy makes them a popular choice among women seeking reliable, long-term contraception.

The insertion process involves a trained doctor or nurse practitioner placing the IUD inside the uterus. A fine nylon thread attached to the IUD extends through the cervix, allowing users to check its placement regularly. It’s crucial to keep track of the insertion date to ensure timely removal and replacement.

Preparing for IUD Insertion

Dr. Kathy McNamee, Medical Director at Sexual Health Victoria, offers valuable advice on preparing for and managing pain during IUD insertion. While the procedure can cause discomfort, many women find it manageable with proper preparation and aftercare.

Cost Considerations for IUDs in Australia

The cost of IUDs can vary depending on the type and whether you have access to healthcare benefits:

• Hormonal IUDs are covered by the Pharmaceutical Benefits Scheme, costing around $7 for Health Care Card holders and $43 for others.
• Copper IUDs are not covered by a Health Care Card and can cost between $70 to $120 in pharmacies.
• Additional insertion costs may apply, varying between private and public providers.
• Those without a Medicare card or private health insurance may face higher overall costs.

Advantages of Using IUDs for Contraception

IUDs offer numerous benefits, making them an attractive option for many women:

1. High effectiveness (over 99%) in preventing pregnancy
2. Long-lasting protection (5-10 years, depending on the type)
3. Safe for use while breastfeeding
4. Not affected by other medications
5. Suitable for women who cannot take estrogen-containing contraceptives
6. Low maintenance once inserted
7. Reversible, with fertility returning to normal upon removal

Specific Advantages of Hormonal IUDs

Hormonal IUDs offer additional benefits:

• Potential for lighter periods or no periods at all
• May reduce menstrual pain

Unique Benefits of Copper IUDs

Copper IUDs have their own set of advantages:

• Non-hormonal option for those preferring hormone-free contraception
• Highly effective as emergency contraception

Potential Side Effects and Considerations

While IUDs are generally safe and well-tolerated, some users may experience side effects:

• Initial period-like cramping after insertion, usually subsiding within a few days
• Rare instances of IUD expulsion, more common in the first 3 months
• Changes in menstrual patterns, including spotting or frequent bleeding in the first 3-6 months
• Possible tender breasts, headaches, skin changes, and mood fluctuations, typically resolving over time

It’s important to note that hormonal IUDs have not been shown to cause weight gain, addressing a common concern among potential users.

Copper IUD-Specific Side Effects

Users of copper IUDs may experience:

• Spotting or frequent bleeding in the initial 3 months
• Potentially heavier or longer periods

Long-Acting Reversible Contraception (LARC): IUDs in Context

IUDs fall under the category of Long-Acting Reversible Contraception (LARC), along with contraceptive implants. This classification highlights their long-term effectiveness and the ability to quickly regain fertility upon removal. The convenience of LARCs makes them increasingly popular among women seeking hassle-free contraception.

Comparing IUDs to Other LARC Methods

While both IUDs and contraceptive implants offer long-term protection, they differ in placement and hormone use. IUDs are placed in the uterus, while implants are inserted under the skin of the upper arm. This variety allows women to choose the method that best suits their preferences and medical needs.

Choosing the Right IUD: Factors to Consider

Selecting between a copper and hormonal IUD depends on various factors:

• Desired duration of contraception
• Preference for hormonal or non-hormonal methods
• Current menstrual patterns and desire to alter them
• Medical history and contraindications
• Plans for future pregnancy

Consulting with a healthcare provider can help in making an informed decision based on individual circumstances and health goals.

IUDs for Different Life Stages

IUDs can be suitable for women at various life stages, including:

• Nulliparous women (those who have never given birth)
• Women who have completed their families
• Adolescents seeking long-term contraception
• Perimenopausal women

The flexibility and long-lasting nature of IUDs make them adaptable to changing life circumstances and family planning needs.

IUD Insertion Process and What to Expect

The IUD insertion process is a relatively quick outpatient procedure, typically lasting about 5-10 minutes. Here’s what to expect:

1. Pre-insertion consultation and examination
2. Insertion of a speculum to visualize the cervix
3. Cleaning of the cervix
4. Measurement of the uterus depth
5. Insertion of the IUD through the cervix into the uterus
6. Trimming of the IUD strings

Some women may experience cramping or discomfort during and after the procedure. Healthcare providers often recommend taking pain relief medication before the appointment to minimize discomfort.

Post-Insertion Care and Follow-Up

After IUD insertion, it’s important to:

• Rest for the remainder of the day
• Avoid tampons or intercourse for 24-48 hours
• Attend a follow-up appointment 4-6 weeks after insertion
• Learn how to check for IUD strings monthly
• Be aware of signs that may indicate a problem, such as severe pain or unusual discharge

IUDs and Sexual Health: Beyond Contraception

While IUDs are primarily known for their contraceptive benefits, they can also impact other aspects of sexual and reproductive health:

IUDs and STI Protection

It’s crucial to understand that IUDs do not protect against sexually transmitted infections (STIs). Users should consider using condoms in addition to their IUD if STI protection is needed.

IUDs and Menstrual Health

Hormonal IUDs can significantly reduce menstrual bleeding and pain, potentially improving quality of life for women with heavy or painful periods. Some users may experience amenorrhea (absence of periods), which is considered safe and does not impact fertility upon IUD removal.

IUDs and Reproductive Cancers

Some studies suggest that IUD use may be associated with a reduced risk of certain reproductive cancers, particularly endometrial cancer. However, more research is needed to fully understand these potential benefits.

Myths and Misconceptions About IUDs

Despite their effectiveness and safety, IUDs are sometimes subject to misconceptions. Let’s address some common myths:

Myth: IUDs Are Only for Women Who Have Had Children

Fact: IUDs are suitable for most women, regardless of whether they have given birth. While insertion may be slightly easier for those who have had vaginal deliveries, nulliparous women can safely use IUDs.

Myth: IUDs Cause Infertility

Fact: IUDs do not affect long-term fertility. Once removed, fertility returns to normal almost immediately.

Myth: IUDs Often Move Out of Place

Fact: While expulsion can occur, it’s relatively rare, happening in about 3-5% of cases, mostly within the first year of use.

Myth: Hormonal IUDs Have the Same Side Effects as Birth Control Pills

Fact: Hormonal IUDs use a lower dose of hormones compared to pills and act mainly locally in the uterus, often resulting in fewer systemic side effects.

The Future of IUDs: Innovations and Research

The field of contraception is continually evolving, with ongoing research into improving IUD technology and expanding its applications:

New Materials and Designs

Researchers are exploring new materials and designs for IUDs to enhance comfort, reduce side effects, and potentially extend the duration of effectiveness.

Dual-Purpose IUDs

There is interest in developing IUDs that can serve multiple purposes, such as contraception combined with drug delivery for conditions like endometriosis or fibroids.

Male IUDs

While still in early stages, there is research into the possibility of developing IUDs for male contraception, potentially expanding contraceptive options for all genders.

Making an Informed Decision: IUDs and Reproductive Autonomy

Choosing an IUD as a contraceptive method is a personal decision that should be made with full information and in consultation with a healthcare provider. Consider the following when making your choice:

• Your short-term and long-term family planning goals
• Your medical history and any contraindications
• Your comfort level with the insertion process and potential side effects
• Your preferences regarding hormonal versus non-hormonal methods
• Your lifestyle and ability to remember daily contraceptives

Remember, the best contraceptive method is one that you feel comfortable with and can use consistently and correctly. IUDs offer a highly effective, low-maintenance option that can provide years of worry-free contraception, but they may not be the ideal choice for everyone.

Empowering Contraceptive Choices

The availability of diverse contraceptive options, including IUDs, empowers individuals to take control of their reproductive health. By understanding the benefits, risks, and practical aspects of IUDs, you can make an informed decision that aligns with your health goals and personal preferences.

As with any medical decision, it’s essential to have open and honest discussions with your healthcare provider. They can provide personalized advice based on your individual circumstances and help you navigate the world of contraceptive options to find the solution that works best for you.

Contraception – intrauterine devices (IUD)

What is an intrauterine device (IUD)?

An intrauterine device (IUD) is a small contraceptive device that is put into the uterus (womb) to prevent pregnancy. The 2 types available in Australia are the:

• copper IUD (also called the non-hormonal copper IUD)
• hormonal IUD (Mirena™ and Kyleena™).

Kyleena is a lower dose version of Mirena and has been available in Australia since 2020.

The copper IUD is designed to stay in place for up to 10 years and the hormonal IUDs (Mirena™ and Kyleena™) for 5 years. Both can easily be removed sooner, if needed.

Like the contraceptive implant, IUDs are known as long-acting reversible contraception (or LARC) because they work over a number of years.

Copper IUD

The copper IUD is a small, T-shaped, plastic and copper device. It constantly releases a small amount of copper into the uterus.

The copper IUD can also be used for emergency contraception instead of the emergency contraceptive pill (‘morning after pill’) if it’s within 5 days of unprotected sex.

Hormonal IUD

The hormonal IUDs are small, T-shaped, plastic devices (sold as Mirena™ and Kyleena™ in Australia). They slowly releases a hormone (progestogen) into your uterus. Progestogen is like the hormone produced by the ovaries.

Effectiveness of IUDs

Both copper and hormonal IUDs are more than 99% effective at preventing pregnancy.

IUD insertion

Sexual Health Victoria’s Medical Director Dr Kathy McNamee provides some advice on preparing and managing pain from an IUD insertion.

Your doctor or nurse practitioner will write you a script and you can get the IUD from a pharmacy. Sometimes you can buy a copper IUD from the clinic providing the IUD insertion. The IUD is inserted inside your uterus by a trained doctor or nurse.

The IUD has a fine nylon thread attached to it which comes out through the cervix (opening to the uterus). If you feel high up inside your vagina, you can check that the thread is there and know the IUD is still in place. Because it is high up in the vagina, the thread cannot be seen.

It’s good idea to make a record of the date when you had the IUD inserted. You will need to make sure it is taken out before it expires (5 or 10 years, depending on the type, after being inserted).

Cost of IUDs

The hormonal IUD prescription is covered by the Pharmaceutical Benefits Scheme in Australia. It costs around $7 if you are a Health Care Card holderExternal Link and around $43 if you are not.

The copper IUD is not covered by a Health Care Card. The cost in pharmacies can be around $70 to $120. There may also be an insertion cost from the health professional.

The overall cost of the procedure will vary depending on whether you attend a private or public provider. If you don’t have a Medicare card or private health insuranceExternal Link, it will be more expensive.

Advantages of IUDs

Advantages of copper or hormonal IUDs include:

• They are more than 99% effective in preventing pregnancy.
• They last for a long time – Mirena™ and Kyleena™ can last for 5 years, and the copper IUD can last for 10 years.
• They are safe to use if you are breastfeeding.
• No medications stop them from working.
• They provide another contraceptive choice if you have difficulty taking the hormone oestrogen. (The combined pill and the vaginal ring contain both oestrogen and progestogen.) The hormonal IUD only contains progestogen and the copper IUD has no hormones.
• Once put in, you don’t need to do anything more apart from checking the thread each month after your period to ensure it has not moved out of the correct position.
• The device can be taken out at any time by an appropriately trained doctor or nurse.
• Your chance of getting pregnant will go back to normal as soon as the copper or hormonal IUD has been taken out.

Advantages of the hormonal IUD include:

• Most users have no vaginal bleeding at all, or a light regular period.
• Periods may be less painful.

Advantages of the copper IUD include:

• It is a choice for those who do not want to use hormonal contraception.
• It is a very effective method of emergency contraception.

IUD possible side effects

Possible side effects include:

• When first inserted, some may experience period-type cramping that usually settles after a few days.
• Sometimes the IUD can come out. This is more common in the first 3 months of it being inserted.
• Your period will change. Spotting or frequent bleeding is common in the first 3 to 6 months. By 6 months around 90-95% of people may have a light regular period or no bleeding at all (this is not harmful to the body).
• You may experience tender breasts, headaches, skin changes and mood changes. These side effects nearly always settle with time. The hormonal IUD has not been shown to cause weight gain.

Copper IUD possible side effects

Possible side effects from the copper IUD include:

• Spotting or frequent bleeding in the first 3 months. This nearly always settles with time and your regular bleeding pattern will return.
• Heavier periods.

IUD and potential health risks

In about 1 in 500 people, a small hole in the wall of the uterus (womb) may be created while the IUD is being inserted. The IUD can move through the hole and sit in the wrong place. If this happens, keyhole surgery (known as a laparoscopy) is required to have the IUD removed.

Around 1 in 300, may get an infection when the IUD is first inserted. This can be successfully treated with antibiotics.

It is very unlikely to get pregnant when using an IUD. If you do get pregnant with an IUD in place, there is a higher chance of ectopic pregnancyExternal Link. This means that the pregnancy may settle in the fallopian tubes (pathway of the egg to uterus). If this happens, seek urgent medical assistance.

When an IUD is not suitable

An IUD might not be a good option for you if you have:

• a uterus that is not the usual shape
• a current pelvic infection.

The hormonal IUD might not be a good option for you if you have:

• been treated for breast cancer
• severe liver disease.

The copper IUD might not be a good option for you if you have:

• heavy periods
• low iron levels
• endometriosis.

Pregnancy when using an IUD

If you become pregnant while using an IUD, see a doctor or nurse as soon as possible and have the IUD removed. The doctor or nurse will also need to rule out a pregnancy in your fallopian tubes (ectopic pregnancy).

If the IUD is removed, you can choose to continue or terminate the pregnancy (have an abortion).

If the IUD is not removed and you continue with the pregnancy, there is a higher risk of miscarriage or delivering the baby early (premature labour).

Using an IUD after the birth of a baby

You can have an IUD inserted within 2 days after giving birth.

If it’s not inserted straight after birth, then you need to wait at least 4 weeks.

IUDs are safe to use if you are breastfeeding.

Conceiving a baby and IUDs

If you want to become pregnant, an IUD can be removed at any time by a doctor or a nurse. Your fertility will quickly return.

Other types of contraception

There are many contraceptive methods available in Australia. When choosing the method of contraception that best suits your needs, it can help to talk to a doctor or nurse about your options. Different methods may suit you at different times in your life.

A doctor or nurse can give you information about:

• the benefits and risks of using various methods of contraception
• how well each method works
• the possible risks and side effects
• how easy it is to use
• how much it costs
• how each method meets your current and future needs.

Other methods include the contraceptive implant or injection, the vaginal ring or the combined oral contraceptive pill.

IUDs do not protect you from STIs

Neither type of IUD gives protection from sexually transmissible infections (STIs). It’s important to practise safer sex, as well as to prevent an unintended pregnancy.

The best way to lessen the risk of STIs is to use barrier methods (such as external or internal condoms) for oral, vaginal and anal sex with all new sexual partners. Condoms can be used with IUDs.

The following information is available from Health Translations DirectoryExternal Link:

The hormone-releasing IUD (PDF)External Link by Family Planning NSW

• Arabic
• Assyrian
• Burmese
• Chinese (simplified)
• Dinka
• Farsi (Persian)
• Khmer (Cambodian)
• Korean
• Lao
• Serbian (Cyrillic)
• Swahili
• Thai
• Turkish
• Vietnamese

The copper IUD (PDF)External Link by Family Planning NSW

• Arabic
• Assyrian
• Burmese
• Chinese (simplified)
• Dinka
• Farsi (Persian)
• Khmer (Cambodian)
• Korean
• Lao
• Serbian (Cyrillic)
• Swahili
• Thai
• Turkish
• Vietnamese

Long acting reversible contraception – LARC (PDF)External Link by Royal Women’s Hospital, Victoria

• English
• Karen
• Nuer
• Oromo
• Somali
• Tigrinya

Where to get help

• Your GP (doctor)
• Your school nurse or welfare coordinator. Some secondary schools provide access to an adolescent health trained GP on site
• Your local community health service
• Your pharmacist (including after hours Victorian Supercare Pharmacies)
• Many community health services and some public hospitals have clinics including family planning, sexual health and women’s health
• Private clinics offering abortion also offer contraceptive services
• 1800 My OptionsExternal Link – Victoria’s sexual and reproductive health information and phone line service Tel. 1800 My Options (1800 696 784)
• Sexual Health Victoria (SHV)External Link – book an appointment onlineExternal Link or call Melbourne CBD Clinic: (03) 9660 4700, Box Hill Clinic: (03) 9257 0100 or (free call): 1800 013 952 (Monday to Friday 9 am – 5 pm). These services are youth friendly
• Melbourne Sexual Health CentreExternal Link (Monday to Friday 8:30 am – 5 pm) Tel. (03) 9341 6200 or 1800 032 017 or National Relay Service (for people with a hearing impairment) (03) 9341 6200
• Thorne Harbour Health (formerly Victorian AIDS Council)External Link Tel. (03) 9865 6700 or 1800 134 840 (toll free)
• The Centre ClinicExternal Link, St Kilda Tel. (03) 9525 5866
• Equinox Gender Diverse Health CentreExternal Link (Monday to Friday 9 am – 5 pm) Tel. (03) 9416 2889 or email: [email protected]
• PRONTO!External Link Clinic for men who have sex with men. Book online or Tel. Tel. (03) 9416 2889
• Ballarat Community Health Sexual Health ClinicExternal Link – book online or Tel. (03) 5338 4541
• Bendigo Community Health Sexual Health ClinicExternal Link – book online Tel. (03) 5406 1200 or (03) 5448 1600
• Gateway Health Sexual and Reproductive Health – Clinic 35External Link, Wodonga (Monday to Friday 9 am – 5 pm) Tel. (02) 6022 8888 and Wangaratta Tel. (03) 5723 2000 or email: [email protected]
• Sunraysia Community Health Services,External Link Mildura (Monday to Friday 8:30 am – 5 pm) Tel. (03) 5022 5444 or email to: [email protected]
• Barwon Health Sexual Health ClinicExternal Link (no GP referral, walk-in service Tuesdays 2 pm – 6:30 pm) Tel. (03) 5226 7489
• Victorian Aboriginal Health ServiceExternal Link Fitzroy: Tel. (03) 9419 3000 and Preston Tel. (03) 9403 3300 (Monday to Friday 10 am – 4 pm) and after-hours locum service Tel. 132 660 or Epping: Tel. (03) 8592 3920 (Monday to Thursday 9 am-5 pm, Friday 9 am-4 pm)

Intrauterine devices (IUD): MedlinePlus Medical Encyclopedia

An intrauterine device (IUD) is a small plastic T-shaped device used for birth control. It is inserted into the uterus where it stays to prevent pregnancy.

An IUD is often inserted by your health care provider during your monthly period. Any type of IUD can be inserted quickly and easily in the provider’s office or clinic. Before placing the IUD, the provider washes the cervix with an antiseptic solution. After this, the provider:

• Slides a plastic tube containing the IUD through the vagina and into the uterus.
• Pushes the IUD into the uterus with the help of a plunger.
• Removes the tube, leaving two small strings that dangle outside the cervix within the vagina.

The strings have two purposes:

• They let the provider or woman check that the IUD stays properly in position.
• They are used to pull the IUD out of the uterus when it is time to remove it. This should only be done by a provider.

This procedure can cause discomfort and pain, but not all women have the same side effects. During insertion, you may feel:

• Little pain and some discomfort
• Cramping and pain
• Dizzy or lightheaded

Some women have cramps and backaches for 1 to 2 days after insertion. Other may have cramps and backaches for weeks or months. Over-the-counter pain relievers can ease the discomfort.

IUDs are an excellent choice if you want:

• A long-term and effective birth control method
• To avoid risks and side effects of contraceptive hormones

But you should learn more about IUDs when deciding if you want to get an IUD.

An IUD can prevent pregnancy for 3 to 10 years. Exactly how long the IUD will prevent pregnancy depends on the type of IUD you are using.

IUDs can also be used as an emergency contraception. It must be inserted within 5 days of having unprotected sex.

A newer type of IUD releases a low dose of a hormone into the uterus each day for a period of 3 to 8 years. This increases the effectiveness of the device as a birth control method. It also has the added benefits of reducing or stopping menstrual flow. It may help protect against cancer (endometrial cancer) in women who are at risk for developing the disease.

While uncommon, IUDs carry some risks, such as:

• There is a small chance of getting pregnant while using an IUD. If you do get pregnant, your provider can remove the IUD to lower the risk for miscarriage or other problems.
• A higher risk of an ectopic pregnancy, but only if you do get pregnant while using an IUD. An ectopic pregnancy is one that occurs outside the womb. It can be serious, even life threatening.
• An IUD may penetrate the uterine wall and require surgery to remove.

Talk with your provider about whether an IUD is a good choice for you. Also ask your provider:

• What you can expect during the procedure
• What your risks might be
• What you should watch for after the procedure

For the most part, an IUD can be inserted at any time:

• Right after giving birth
• After an elective or spontaneous miscarriage

If you have an infection or your vagina, cervix or uterus, you should not have an IUD inserted until the infection is cured.

Your provider may advise you to take an over-the-counter painkiller before getting the IUD inserted. If you are sensitive to pain in your vagina or cervix, ask for a local anesthetic to be applied before the procedure starts.

You may want to have someone drive you home after the procedure. Some women have mild cramping, low backache, and spotting for a couple of days.

If you have a progestin-releasing IUD, it takes about 7 days for it to start to work. You do not need to wait to have sex. But you should use a backup form of birth control, such as a condom, for the first week.

Your provider will want to see you 2 to 4 weeks after the procedure to be sure the IUD is still in place. Ask your provider to show you how to check that the IUD is still in place, and how often you should check it.

In rare cases, an IUD can slip partly or all of the way out of your uterus. This is generally seen after pregnancy. If this happens, contact your provider right away. DO NOT try to remove an IUD that has come part of the way out or has slipped out of place.

Contact your provider right away if you have:

• Flu-like symptoms
• Fever
• Chills
• Cramps
• Pain, bleeding, or fluid leaking from your vagina

Mirena; ParaGard; IUS; Intrauterine system; LNG-IUS; Contraception – IUD

Bonnema RA. Contraception. In: Kellerman RD, Rakel DP, Heidelbaugh JJ, Lee EM, eds. Conn’s Current Therapy 2023. Philadelphia, PA: Elsevier; 2023:1219-1223.

Curtis KM, Jatlaoui TC, Tepper NK, et al. U.S. Selected Practice Recommendations for Contraceptive Use, 2016. MMWR Recomm Rep. 2016;65(4):1-66. PMID: 27467319 pubmed.ncbi.nlm.nih.gov/27467319/.

Gilner JB, Rhee EHJ, Padro A, Kuller JA. Reproductive genetics. In: Gershenson DM, Lentz GM, Valea FA, Lobo RA, eds. Comprehensive Gynecology. 8th ed. Philadelphia, PA: Elsevier; 2022:chap 2.

Glasier A. Contraception. In: Jameson JL, De Groot LJ, de Kretser DM, et al, eds. Endocrinology: Adult and Pediatric. 7th ed. Philadelphia, PA: Elsevier Saunders; 2016:chap 134.

Updated by: John D. Jacobson, MD, Department of Obstetrics and Gynecology, Loma Linda University School of Medicine, Loma Linda, CA. Also reviewed by David C. Dugdale, MD, Medical Director, Brenda Conaway, Editorial Director, and the A.D.A.M. Editorial team.

The image of Judas Iscariot in the literature of the twentieth century

The gospel personification of the archetype of betrayal does not have a sufficiently convincing justification in the canonical texts.

The contradictions of the gospel tales formed the main directions of interpretation of the New Testament character: on the one hand, the act of Judas is regarded as the greatest atrocity against humanity; on the other hand, the Cainite sect that existed in the second century “understood the betrayal of Judas Iscariot as the fulfillment of a higher service, necessary for the redemption of the world and prescribed by Christ himself.”

If the first direction was used by writers to create an axiologically complex symbolic plan in the context of the work, then various moral and psychological motivations led not only to the intensive development of the event plan, but also to a comprehensive study of the complex moral problems that arise before the individual in existential situations [for more details see: 7, 228] .

As Nyamtsu A.E. defines, “the functional activity of a traditional plot (image, motif) in a literary work is determined and “carried out” by a systemic set of integral features: the breadth of the interpretive range, the variety of forms and methods of transformation, the potential ambiguity of the semantics of the traditional structure, etc. .” [7, 12 13].

The idea of ​​human plurality of the image of a traitor, which has been developed and will be comprehended more than once by the authors, makes Judas an archetypal model of behavior, which is absolutized as a manifestation of one of the sides of an individual worldview. The versatility of interpretations of the image of Judas by world literature, A. Neamtsu believes, “confirms the complexity and inconsistency of the Gospel riddle, because in the New Testament texts one of the fundamental problems of individual existence, which enters into antagonistic relations with the universal ideal, is succinctly expressed” [7, 230].

Back at the beginning of the century, the Polish researcher A. Nemoevsky emphasized that “the image of Judas is the result of experience, the psychological product of worldly truth. His name is a symbol, but this symbol has already become hackneyed. … the image of Judas is a moral and psychological concentrate of a universal behavioral model that has absorbed a certain part of the universal human experience. This explains the fact that “the image of the red-haired traitor Judas, betraying his teacher with a kiss of love into the hands of brute force for an insignificant fee of thirty pieces of silver, has become some kind of ghost. He is found everywhere. It would be possible to make a museum of Judas from paintings and sculptures of famous artists, from thousands of novels, short stories and poems, ethical treatises and revolutionary poems” [6, 218].

The number of examples can be significantly increased, since the image of Judas has been actively used for centuries in various versions as a universally significant archetype of betrayal and the subsequent inevitable retribution for what has been done. The relative unambiguity of the interpretation of the image of Iscariot over the course of centuries of literary functioning undergoes qualitative changes at the end of the 19th–20th centuries. It is not a statement of the fact of betrayal that comes to the fore, but a study of the moral and psychological motivations of the deed from the point of view of the national historical originality of specific literature and universal ethical ideas.

G.V. F. Hegel believed that “greed was, apparently, the strongest passion of Judas, communication with Jesus did not change his way of thinking for the better. It was greed that probably moved him to side with Jesus, for he hoped to satisfy it when Jesus established his messianic kingdom. Seeing that Jesus was pursuing completely different goals and not thinking about such a kingdom, and convinced of the futility of his hopes, Judas tried by betrayal to benefit from his closeness to Jesus” [3, 87-88].

This is probably why L. Andreev’s story, although written at the beginning of the century, is so popular today: the author’s assessment of the motives for betrayal (which is distinguished by a paradoxical view) is interesting, the purpose of the title character’s act and the prerequisites for it are explored. The “obvious unconventionality of the image of Judas, the complexity of his spiritual world and the ambiguity of the motives of betrayal, which also determined the inconsistency of critical assessments of the interpretation” [7, 237] are also perceived as unexpected” [7, 237]. , as Gorky wrote, “in the first edition of the story“ Judas ”he had several errors that indicated that he did not even bother to read the Gospel.”

Indeed, using the gospel story, the author interpreted it very subjectively. How can we understand the psychology of Judas’ act in the story of L. Andreev, what made him betray Jesus, thus violating, it would seem, all the laws of morality and morality? From the very beginning and throughout the story, the words “Judas the Betrayer” are heard. Such a name was rooted in the minds of people from the very beginning, and Andreev accepts and uses it, but only as a “nickname” given by people. For the writer, Judas is in many ways a symbolic traitor. In Andreev, Judas at the very beginning of the story is presented as a very repulsive character: his appearance is already unpleasant (“ugly bumpy head”, a strange expression on his face, as if divided in half), a changeable voice is strange “sometimes courageous and strong, then noisy, like an old woman scolding her husband, annoyingly liquid and unpleasant to hear.

It is quite possible to explain the great sin of Judas – the betrayal of his Teacher – by the nature of Judas. After all, it is possible that his envy of the purity, chastity of Jesus, his unlimited kindness and love for people, which Judas is not capable of, led him to decide to destroy his teacher. But this is only the first impression of L. Andreev’s story. Why does the author at the beginning of the story and then many times compare Jesus and Judas? “He (Judas) was thin, of good height, almost the same as Jesus” [1, 242], i.e. the writer puts two of them in one row; seemingly opposite images, he brings them together.

There seems to be some kind of connection between Jesus and Judas, they are constantly connected by an invisible thread: their eyes often meet, and they almost guess each other’s thoughts. Jesus loves Judas, although he foresees betrayal on his part. But Judas, Judas also loves Jesus! He loves him immensely, he reveres him. He attentively listens to his every phrase, feeling in Jesus some kind of mystical power, special, forcing everyone who listens to him to bow before the Teacher. When Judas accused people of viciousness, deceit and hatred for each other, Jesus began to move away from him.

Judas felt this, perceiving everything very painfully, which also confirms Judas’ unlimited love for his Teacher. Therefore, it is not surprising that Judas strives to get closer to him, to be constantly near him. The thought arises whether the betrayal of Judas was not a way to approach Jesus, but in a completely special, paradoxical way. The Teacher will die, Judas will leave this world, and there, in another life, they will be near: there will be no John and Peter, there will be no other disciples of Jesus, there will be only Judas, who, he is sure, loves his Teacher the most.

When reading the story of L. Andreev, the thought often arises that the mission of Judas is predetermined. None of the disciples of Jesus could have endured such a thing, could not have accepted such a fate. Indeed, Andreev’s images of other students are only symbols. So, Peter is associated with a stone: wherever he is, whatever he does, the symbolism of a stone is used everywhere, even with Judas he competes in throwing stones. John – the beloved disciple of Jesus – is tenderness, fragility, purity, spiritual beauty.

Thomas is straightforward, slow-witted, in fact, Thomas is an unbeliever. Even Foma’s eyes are empty, transparent, no thought lingers in them. The images of other disciples are also symbolic: none of them could betray Jesus. Judas is the chosen one to whom this fate fell, and only he is capable of co-creation in the feat of Jesus – he also sacrifices himself. Knowing in advance that he will betray Jesus, commit such a grave sin, he struggles with this: the best part of his soul struggles with the mission destined for him. And the soul cannot stand it: it is impossible to defeat predestination.

So Judas knew that there would be a betrayal, that Jesus would die and that he would kill himself after that, he even marked out a place for death. He hid the money in order to later throw it to the chief priests and Pharisees – that is, greed was not at all the reason for Judas’ betrayal. Having committed an atrocity, Judas accuses … the disciples of this. He is amazed that when the Teacher died, they could eat and sleep, could continue their former life without Him, without their Teacher. It seems to Judas that life is meaningless after the death of Jesus. It turns out that Judas is not as heartless as we first thought.

Love for Jesus reveals many of his hitherto hidden positive traits, the immaculate, pure sides of his soul, which, however, are revealed only after the death of Jesus, just as the betrayal of Judas is revealed with the death of Jesus. The paradoxical combination of betrayal and the manifestation of the best qualities in the soul of the hero is explained only by predestination from above: Judas cannot defeat him, but he cannot help but love Jesus. And the whole psychology of betrayal then consists in the struggle of the individual with predestination in the struggle of Judas with the mission destined for him.

Socio-political and philosophical-psychological aspects of the gospel image were comprehensively studied in numerous treatises of the late 19th – early 20th centuries. Literature in different versions offers an interpretation of the most terrible betrayal in the history of mankind. N. O. Lossky put it very clearly and, perhaps, accurately, arguing about the need to understand and explain the act of Judas, while not belittling his sinfulness [see for more details: 4, 249 256]. Such a point of view exalts Christ, contributes to his enrichment with various and numerous motivations.

In his study of the personality of Jesus Christ, D. S. Merezhkovsky, in the chapter on Judas, says: they want to remember, perhaps because it is too scary… The image of Judas, as he is in the gospel testimonies, is only an incomprehensible monster. But if we could look into what really happened in this betrayal, then perhaps we would see in it the problem of evil, posed in such a way as nowhere else and never in humanity” [7, 231 232]. Indeed, the author touched upon the very “essence” of the question, which, in fact, opens the door to unraveling what has been done.

JL Borges constructs a complex system of motivations for Judas’ act in the story “Three Versions of Judas’ Betrayal”. The first version says that “the betrayal of Judas was not accidental, it was a predetermined act, taking its mysterious place in the work of redemption … The Word, incarnated, passed from omnipresence into organic space, from eternity into history, from boundless bliss into a state of change and death; it was necessary that in response to such a sacrifice, a certain person representing all people should make an equivalent sacrifice. This man was Judas Iscariot” [2, 117-118].

The second version says: “The ascetic, for the sake of the greater glory of God, defiles and mortifies the flesh; Judas did the same with his spirit. He renounced honor, goodness, peace, the kingdom of heaven… He believed that bliss, like goodness, is an attribute of a deity and people have no right to appropriate it for themselves” [2, 118-119]. The third version – fantastic – destroys the line between Jesus and Judas and is built on the principle of “one instead of the other”: “God became a man completely, but became a man down to his baseness, a man up to abomination and the abyss. To save us, he could choose any of the fates that weave the complex web of history; he could become Alexander or Pythagoras or Rurik or Jesus; he chose the most contemptible fate: he became a Judas” [2, 120].

As it was in reality, probably, it is not given to know. And therefore the image of Judas Iscariot will remain an eternal mystery. Rightly or by mistake, but the name of Judas has forever become a symbol of universal betrayal. As you know, Dante placed it in the very last circle, as a symbol of the most serious sin. Frozen in the ice, Dit in each of his three jaws torments a traitor: Brutus, Cassius and Judas. It is difficult to destroy a stereotype that has developed over the centuries, and, perhaps, it is not worth it. The destruction of symbols is always fraught with unforeseen consequences. Simply, perhaps, it is worth distinguishing its specific carrier, a specific personality from the world image created on the basis of its.

Describing the fact of betrayal and its gloomy consequences, the evangelists paid almost no attention to explaining the reasons for the monstrous act. Mark simply stated a fact: he went and betrayed. Matthew hinted at Judas’ covetousness: “…he said, whatever you give me, I will deliver him to you” (Matthew 26:15). Luke generally freed the traitor from personal responsibility for what he had done, shifting it to the eternal human enemy: “… Satan entered into Judas, surnamed Iscariot” (Luke 22:3).

And only the apostle John tried to penetrate the secret of the traitor’s soul. His story is a psychological story in its simplest form. He gives character sketches, his Judas is double-minded and greedy: “He said this, not because he cared for the poor, but because he was a thief” (John 12:6). In the logic of this character, a reason for an act is also seen. The Holy Gospel from John is the first artistic treatment of the plot about Judas the traitor with hints of psychologism. It was followed by thousands of other increasingly complex literary interpretations, including Russian ones.

The artistic image was actively introduced into the sphere of pressing social problems at different stages of Russian public life. In different eras of social development, the myth of the traitor Judas attracted Russian writers with different aspects of its meaning. The classical literature of the 19th century, which was formed in the atmosphere of the formation, triumph and bankruptcy of capitalism, developed the gospel story primarily as a “trading business”. In the age of the triumph of capital, when moral values ​​are measured in monetary terms, thirty pieces of silver came to the fore in ancient history: the words “betray” and “sell” were perceived as synonyms. This is how the “Jewish sin” of the criminal headman is explained in Nekrasov’s poem “Who should live well in Rus’”:

Gleb – he was greedy – is tempted:
The will is burned!
For decades, until recently
Eight thousand souls were fixed by the villain. ..
God forgives everything, but Judas sin
Not forgiven /5/.

Pavel Popov’s poem “Judas Iscariot” appeared in 1890 as a concentration of the trend. The whole story of the title character from the moment of conception, when his father, the “lender Pharisee”, blatantly blasphemed against God, and until his shameful death on an aspen, is a denunciation of the “restless and corrupt age” of the domination of capital:

In homes and families, Cariota
Jews and Romans
One pressing concern;
Everyone is wrapped in Baal.
There are no prophets in Judea;
In Rome, the gods have fallen to dust;
And the villains multiply… /8/.

The divine curse for the sins of the father and the vicious upbringing of Judas are intertwined here in a chain of causes that formed betrayal, but the second reason clearly dominates. Presenting ancient history in a new light, the author of the poem admits that his hopes for the educational value of the ancient legend are small: the corrupt age daily gives rise to so many moral crimes on the basis of money-grubbing that the literary (“paper”) Judas seems almost harmless against this background. And yet I want to believe the poet, perhaps

… from evil, he will repel many
With his gloomy fate –
And this will bring benefits / 8 /.

Thus, at the turning point from the depressive 80s of the last century to the decade illuminated by the revival of emancipatory illusions, the evangelical anti-hero was placed by literature at the service of the concept of “small deeds”, born of the despair of populist thought driven into a dead end.

From the depths of faded centuries
You showed me, my misunderstood brother,
Your burning thorn in its victorious light /9/.

Conventional wisdom teaches: “To understand is to forgive.” That is why M. Gorky, in his article “On Modernity” (1912), violently rebelled against the “psychologization” of the theme of Judas, believing it to be a path to the rehabilitation of betrayal. Indeed, such an action can be seen, for example, in the translated novel by Thor Gedberg “Judas, the story of one suffering”, published in 1908. The translator characterized this work as an attempt with a sense of compassion to show the “complex and tortuous” mental process leading to betrayal. Even more difficult is the psychological background of A. Remizov’s “The Tragedy of Judas, Prince Iscariot” (1908), but the task of the drama is the same: “to understand – to forgive”.

Tragic conflict (on the soul of Judas double involuntary sin – patricide and incest) defined him a new role. He should become the forerunner of the prophet, who has already stopped at a crossroads and is “waiting for another to come to him”: “… and such a one should come to him exhausted, finding no consolation anywhere, ready to take on the last and heaviest guilt in order to overwhelm with his last sin sin and sacrifice to open the way for Him… Betrayal (“the last guilt”) is the way to the light; the traitor Judas is the forerunner of the Redeemer. From such a reshuffling of motives and consequences, the author of the article “On Modernity” was furious in his time.

Freed from the biblical canon, the anti-hero of the old legend helped literature at various stages of its development to fulfill its social educational role, intervening in the complex problems of changing social systems, the bankruptcy of religious foundations, sick tendencies of social psychology – in order to establish some absolute, universal moral basics.

References

1. Andreev L. N. Judas Iscariot // Andreev L. N. Sobr. Op. in 6 volumes. T.2. – M.: Artist. lit.,
2. Borges H. L. Three versions of the betrayal of Judas // Borges H. L. Prose of different years: Collection. –
3. Hegel G. W. F. The Life of Jesus // Hegel G. W. F. Philosophy of Religion. In 2 x t. T. I. – M .:
4. Lossky N. O. Conditions of absolute goodness: Fundamentals of ethics; Character of the Russian people. – M.:
5. Nemoevsky A. God Jesus: Origin and composition of the Gospels. – Pg.: Gosizdat, 1920. –
6. Nyamtsu A. E. Myth. Legend. Literature (theoretical aspects of functioning). –
7. Popov P. Judas Iscariot: Poem. – St. Petersburg, 1890. – P.6.

“Bible and Culture”, 2008, No. 10. pp. 231-235
National Library of Ukraine named after V.I. Vernadsky, Kyiv

The Mystery of Judas Iscariot
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Is Judas a hero or a villain?

The figure of Judas is traditionally seen as the figure of the greatest villain, the standard of all traitors of all epochs. Even as a tragic figure, the one who sacrificed everything in the world for the sake of either fulfilling God’s plan, or some strange love for the Teacher. There are also options for inventing a love story in Judas’s behavior or a direct atheistic rebellion in the style of Lermontov or Milton. Leonid Andreev has him, albeit unpleasant, but in general the only living character. He “decides” while the others are hesitant and cautious. In all these cases, Judas is not superfluous of greatness.

But the scriptural story is different.

Neither fish nor fowl

Judas The gospels are very, very simple. This is not the restless Peter and the undoubting Pilate. Judas does not make decisions. There is no detailed analysis in the New Testament, but how did it happen that Judas became a traitor. He is generally deprived of the moment of choice – he just went and did it, without explaining the reasons, except for the brief “because there was a thief.” Although Zacchaeus was a thief, and the prudent robber was a thief. But they repented, and Judas betrayed, having done this, by and large, for no reason. Judas is an extra, he is not the main character and not a hero at all. He is not interested in the author of Scripture. And it’s not just that.

Evil must be rejected, not understood.

This is an important hint – do not look into evil, do not look for an explanation for it. Joseph Brodsky wrote very bluntly – “evil exists to fight it, and not to weigh it on a yoke.” Ascetic books also teach the same – temptation should be cut off at the stage of thought, not allowing it to turn into a preposition, into a thought, into a plan, and then into action. All the chanters and admirers of Judas, everyone who is looking for a high tragedy and a great mission in his story, made the first mistake here: instead of rejecting evil, they began to “understand” it, and then to admire it.

Evil has no reasons

And therefore the story of the betrayal of Judas from the Bible is true, and the magnificent constructions of the Gnostics and writers are nonsense. Any of us knows that sin is committed for no reason. I just really want to do exactly this, right now and just like that. And then we look for reasons and excuses. “I did it for the sake of the children”, “there are such grandmas”, “it’s because I love you very much”, “yes, I just didn’t think”, “you have no idea what her legs are”, “I had an order”, “ they wouldn’t understand me”, “too much was at stake”, “I didn’t have enough strength”, “it was he who got me and provoked me”, and so on – all this arises later to explain what has already been done. Evil does not give freedom. Evil always takes it away.

How do they get into slavery?

Dostoevsky describes what happened to Rodion Raskolnikov at the time of the murder in the following way: “He got a piece of clothing into the wheel of a car, and he began to be pulled into it.” The sinner has no power over himself. According to the energetic word of Scripture, the sinner is a slave – one who does the will of others. Like Judas, who, it seems, would not be able to explain himself why he betrayed the Lord. And that’s why he hanged himself – suddenly, as if waking up in another world, in which he turned out to be a traitor and a murderer, and in which pieces of silver do not warm.

Read Crime and Punishment

Emptiness, despair and hope

And we all know this moment in our own skin. When the sweetness, energy, inertia of the committed sin left and a deafening emptiness and horror set in – God, what did I do? WHY DO I DO THIS? It was this question that another Judas asked himself – “Judas Golovlev” by Saltykov-Shchedrin: “Where is everything in general? Why am I alone? – and ran away into the cold night without clothes to the grave of his mother, who had been killed by him.