Abstract
Most ancient peoples, both Jews and Gentiles, regarded crucifixion as demeaning. But the followers of Christ converted the “scandal of the Cross” into an act of metaphysical and escatological importance. An apparently meaningless execution in the political life of the Roman Empire and Judean politics became, for Christians, the most meaningful act in history, because Jesus’s death would lead to his resurrection and potentially to eternal life for all the faithful.1
Don’t you realize, if the Jewish rites are holy and venerable, our way of life must be false.
St. John Chrysostom, Adversus Judaeos
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Notes
Clemens Thoma, A Christian Theology of Judaism (New York 1980), 131.
Martin Luther, “Explanations of the 95 Theses”, in Luther’s Works, ed. Harold Grimm and Helmut Lehmann, (1959); Thesis 58, 31:225–27; “Heidelberg Disputation”, Article 21, in Grimm and Lehmann, 31:40.
See St. Augustine, “Contra Adversarium Legis et Prophetarum”, in Patrologiae, Cursus Completus, Series Latina, ed. J. P. Migne (Paris 1844–80), 42:623. (Hereafter referred to as PL.)
Hyam Maccoby, “Christianity’s Break with Judaism”, Commentary (August 1984).
Leon Poliakov, The History of Antisemitism (New York 1975), 3:28.
Richard Rubenstein, After Auschwitz (Indianapolis 1966), 72–73.
Wolfgang Seiferth, Synagoge und Kirche im Mittelalter (Munich 1964).
David Rokeah, “The Church Fathers and the Jews”, in Antisemitism Through the Ages, ed. Almog, 61; and his Jews, Pagans, and Christians in Conflict (Jerusalem 1982).
James Parkes, T he Conflict of Church and Synagogue (New York 1979), 160.
Gregory of Nyssa, In Christi Resurrectionem, in Patrologiae, Cursus Completus, Graeca, ed. J. P. Migne, (Paris 1863), 46:685–86.
Jaroslav Pelikan, The Emergence of the Catholic Tradition, 100–600 (Chicago 1971), 15.
Stephen G. Wilson, “Marcion and the Jews”, in Anti-Judaism in Early Christianity, ed. Stephen G. Wilson (Wilfrid Laurier University Press, 1986), 2:58.
Robert Wilde, The Treatment of the Jews in the Greek Christian Writers of the First Three Centuries (Washington 1949), 149.
Jaroslav Pelikan, The Spirit of Eastern Christendom (Chicago 1974), 201.
See National Geographic Society, et al., The Gospel of Judas (Hanover, PA, 2006).
St. Jerome, The Homilies of Saint Jerome (Washington, D.C., 1964), 1:255, 258–62 (My italics.)
Letter 112 to St. Augustine, in Terrance Callan, Forgetting the Root (New York 1986), 88.
Joshua Trachtenberg, The Devil and the Jews (New Haven 1943); Werner Keller, Diaspora (New York 1966); Yitzhak Baer, A History of the Jews in Christian Spain (Philadelphia 1978); Paul Grosser and Edwin Halperin, Antisemitism (Secaucus 1976); Heinrich Graetz, History of the Jews (Philadelphia 1940), vol. 4.
St. Augustine, “Reply to Faustus, the Manichaean”, in Disputation and Dialogue, ed. Talmage, 31; Migne, PL, 36–7:705.
St. John Chrysostom, Saint John Chrysostom: Discourses Against Judaizing Christians, tran. Paul Harkins (Washington, D.C., 1979), x.
Fred Grissom, Chrysostom and the Jews: Studies in Jewish-Christian Relations in 4th Century Antioch (Southern Baptist Theological Seminary 1978), Unpublished Dissertation, 166.
Manes Sperber, The Achilles Heel (Garden City 1960), 122.
Malcolm Hay, Thy Brother’s Blood (New York 1975), 27.
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© 2008 Robert Michael
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Michael, R. (2008). Value Inversion and Vilification. In: A History of Catholic Antisemitism. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230611177_3
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