Digital Logos Edition
St. John Chrysostom’s Discourses Against Judaizing Christians are eight homilies or sermons with a unifying theme: the correction of certain abuses in a fourth-century Christian community. Judged by modern tastes the Discourses may seem lengthy, and Chrysostom himself admits that they taxed his energies when he complains of having become hoarse. In Antioch of the late fourth century two highly divisive forces contributed to deteriorating Judaeo-Christian relations: very successful Jewish proselytizing, and Christian Judaizing. Both activities profoundly disturbed a vigilant leader and eloquent preacher such as Chrysostom was.
These Discourses, frequently interrupted by applause from the audience, present in their historical context one facet of the deteriorating relations. Antedating Chrysostom by some two centuries, emerging views that the Jews were a people cursed and dispersed in punishment for their unbelief and deicide were gaining credence; witness some statements by Irenaeus in Lyons and Tertullian in northern Africa. In the course of time certain passages of sacred Scripture began to be reinterpreted, when occasion presented itself, in such a way as to endow the polemics with divine authority.
A simplistic view of the complex problem of anti-Semitism raised the cry, almost a century ago, that the Church nurtures hatred against the Jews and at the same time protected them from the fury she had unleashed. However, on October 28, 1965, Vatican Council II issued a decree: Declaration on the Church’s Attitude Toward Non-Christian Religions (cf. Acta apostolicae sedis 58 (1966) 740–744). Therein the Council officially re-affirmed the common religious patrimony of Jews and Christians. It clearly rejected any alleged collective guilt of the Jewish people for the death of Christ and their alleged rejection of God.
“‘I have abandoned my house, I have cast off my inheritance.’41 But when God forsakes a people, what hope of salvation is left? When God forsakes a place, that place becomes the dwelling of demons.” (Page 11)
“If you see one of your brothers falling into such transgressions, you consider that it is someone else’s misfortune, not your own; you think you have defended yourselves against your accusers when you say: ‘What concern of mine is it? What do I have in common with that man?’ When you say that, your words manifest the utmost hatred for mankind and a cruelty which befits the devil.” (Page 13)
“If, then, the Jews fail to know the Father, if they crucified the Son, if they thrust off the help of the Spirit, who should not make bold to declare plainly that the synagogue is a dwelling of demons? God is not worshipped there. Heaven forbid! From now on it remains a place of idolatry. But still some people pay it honor as a holy place.” (Page 11)
“But at any rate the Jews say that they, too, adore God. God forbid that I say that. No Jew adores God! Who says so? The Son of God says so. For he said: ‘If you were to know my Father, you would also know me. But you neither know me nor do you know my Father.’42 Could I produce a witness more trustworthy than the Son of God?” (Page 11)
“So the godlessness of the Jews and the pagans is on a par. But the Jews practice a deceit which is more dangerous.” (Page 23)
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