Ronan Kerr Was Not a Judas: Betrayal and Peace in Northern Ireland at Lent
by Pádraig Ó Tuama, guest contributor
Police officers carry the coffin containing the remains of Constable Ronan Kerr to the church of the Immaculate Conception in Beragh, Northern Ireland on April 6, 2011. The First Minister of the British-controlled province, the Protestant Peter Robinson, broke with decades of tradition to attend his first ever Catholic mass as Constable Kerr was laid to rest. (photo: Peter Muhly/AFP/Getty Images)
While working with Holy Family Parish in North Belfast over the last few weeks, I have encountered much wisdom. One woman, Ann, quoted one of her university professors who said, “Any ideology carried to its logical conclusion is a dangerous thing.”
Now, I am sure that there are library shelves worth of arguments that could add nuance and subtlety to this statement. However, the death of Constable Ronan Kerr on April 2nd has given us something more weighty than a library to consider when reflecting on Ann’s quote.
Ronan Kerr was 25, involved in Gaelic Games and a member of the Police Service of Northern Ireland (PSNI). A Catholic, he was part of the growing sea change in the active members of the Police Service that was set up in response to the reports and enquiries and settlements and agreements of the 1980s and 90s. The organisational predecessor of the PSNI had a significant imbalance — for a 52 percent Protestant to 45 percent Catholic population, there was at times over 90 percent representation from the Protestant community. In an effort to redress this, the PSNI (formed in November 2001) had, up until two weeks ago, a 50-50 recruitment policy. A huge majority of Catholic/Nationalist/Republican groups have given backing to the organisational structure of the PSNI — but a fractionally small minority, allegedly including those who planted the bomb that killed Ronan Kerr, objected.
Ronan Kerr was possibly understood by this small minority as a traitor — someone who had abandoned the values of what it means to be Irish by joining the police service that serves a jurisdiction of Ireland that is not part of the Republic. I am guessing that this combination of Gaelic Games, formed with the dual purpose of promoting traditional Irish sports and culture, with active service as a policeman was considered a juxtaposition too far, and a contradiction that needed to be met with force.
The force that met him was placed under his car, in a small plastic container, and it exploded, killing him. The following day, on Mother’s Day, I thought about his mother. She spoke out last Monday with dignity, strength, and conviction.
Thousands of people walked in the “March for Peace” rally in Omagh, Northern Ireland on April 10, 2011. Commemorating the death of Ronan Kerr, a woman holds a sign reading “Not in My Name” with a photo of the murdered police constable. (photo: Peter Muhly/AFP/Getty Images)
It is Lent and, as part of my work, we are looking at unusual relationships in the gospels. This was how I met Ann. She is part of a parish group examining how Jesus of Nazareth related to people who were different, people who were marginalised, people who were on the fringes, whether because they were lowly or because they were haughty. As we meet together to discuss these narratives, we examine the characters involved and consider the question of to whom these stories might speak today, and how we might demonstrate the subtlety of relationship depicted in the interactions of the text.
Last week, a group of us considered Judas. Judas is depicted as a traitor. Matthew and Mark’s gospel accounts introduce Judas as the one who betrayed Jesus. Luke’s first mention of Judas paints him as a traitor, and John, in addition to calling him a traitor, calls him a devil.
It is safe to say that the writers of the gospels inherited the outrage of the original disciples — that one of them should betray Jesus. Yet, there is a story of Judas that we must consider. When he betrayed Jesus with a kiss, Jesus called him “Friend.” Following the death of Jesus, Judas repented, saying, “I have sinned in betraying innocent blood” before ending his own life.
As we discussed Judas, we thought that his agenda may have been a more political one — to begin a revolt, to start a flame with the small spark of an arrest of Jesus of Nazareth. That he was disappointed by the outcome of death is evident. And so, we gave time to widen the character of Judas in our imagination, seeing him beyond categories.
Irish society, north and south of the border, has at times been characterised by people who have loudly declaimed each other as traitors. In order to consider the question of who the character of Judas is in the gospel, we have had to pay attention to his own actions and his own words, not just the words of those who caricature him. If we are to apply something from a close narrative reading of the text, we must recognise that the term “traitor” is too easily used, and too easily thrown.
Ronan Kerr was not a Judas, he was not a traitor. With his life, words, and body, Ronan Kerr was holding within himself identities that are symbolic of a shared and peaceful future for all on the Island of Ireland. He was one of many, Catholic and Protestant, who embody within themselves the delightful and radical combination of identities that one time were considered juxtapositional.
I believe that the character of Judas had lost his own self. He had forgotten what it meant to be in relationship with real people because his relationship with his ideology had become supreme. In some ways, I consider those responsible for the death of Ronan Kerr, who as yet have not yet claimed responsibility, to be addicted to the chaos that for so long dominated the life of society in the north of Ireland.
In light of Ronan Kerr’s death, we spent a long time speaking in a congregational group about how Jesus would speak to the bombers. We have outrage, fear, protest, desires for justice, and desires for peace each speaking loudly within us. If we are to learn from Judas, we can learn that an ideology, taken to its logical extreme, removed from the narrative of everyday, ordinary people who wish to live a peaceful life, is a frightening and dangerous thing.
About the image, middle: Members of the public write in a book of condolence for police constable Ronan Kerr. (photo: Jeff J Mitchell/Getty Images)
Pádraig Ó Tuama, a native of Cork, works in Belfast, Northern Ireland as a faith & peace worker of the Irish Peace Centres. His poetry and writing can be found at Hold Your Self Together.
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