A deeply religious Swedish scholar and member of the National Evangelical Union who published radical theories about Judas being the true incarnation of God, ultimately descending into madness and dying in 1912.

The subject of Runeberg's obsession, posited first as a necessary cosmic reflection of Christ, then as an ultimate ascetic, and finally as God incarnate who chose the most abject existence.

The savior figure whose sacrifice Runeberg initially equates to Judas's infamy, before ultimately concluding that his honorable life bypassed the true divine sacrifice of utter reprobation.

A writer who speculated that Judas delivered Christ to force an uprising against Rome, cited in an epigraph by Runeberg.

A thinker who noted the logical superfluity of betraying a public teacher like Jesus, an observation that inspired Runeberg's initial premise.

A critic who refuted Runeberg by accusing him of ignoring the hypostatic union.

A critic who accused Runeberg of rekindling the Docetic heresy and sarcastically mocked Runeberg's theories on Judas's renunciation.

A religious figure who accused Runeberg of contradicting the Gospel of Luke.

Wrote a lukewarm, enigmatic foreword to Runeberg's magnum opus and later rebutted his theories in Christelige Dogmatik.

Translated Runeberg's magnum opus into the German version titled Der heimliche Heiland in 1912.

Sarcastically observed that in Runeberg's theology, Jesus's thirty-three years on earth was merely a vacation.

Author of Vindication of Eternity, cited by Erfjord to argue that the crucifixion of God is repeated endlessly in eternity.

A theologian who allowed that the Redeemer could feel human frailties like weariness, hunger, and distress.

Interpreted passages from Isaiah to refute the conventional physical beauty attributed to Christ.