Notes
Notes Introduction 1. Vatican Council II: The Conciliar and Post Concjiliar Documents, edited by Austin Flannery (Northport, N.Y.: Costello, 1975), 741. 2. H. Gayraud, Uantisemitisme de S. Thomas d'Aquin (Paris, 1896); S. Deploige , S. Thomas et la, questionjuive (Louvain, 1897). 3. B. Mailloux, S. Thomas et les Juifs (Montreal, 1935). Though it has not focused on Aquinas, the scholarly controversy over "medieval antisemitism" has continued; Gavin Langmuir's History, Religion, and Antisemitism (Berkeley: University of California Press, 1990) is a recent contribution. 4. Alexander Broadie, "Medieval Jewry Through the Eyes of Aquinas," in Aquinas and Problems of His Time, ed. G. Verbeke and D. Verhelst (Louvain: Louvain University Press, 1976), 57-69, is essentiallyapologetic. Despite its title, Dieter Berg, "Servitus ludaeorum. Zum Verhaltnis des Thomas von Aquin und seines Ordens zu den Juden in Europa im 13. Jahrhundert," in Thomas vonAquin: Werk und Wirkung im Licht neuerer Forschungen, ed. Albert Zimmerman (Berlin, 1988), actually says little specifically about Aquinas. More useful are Hans Liebeschutz, "Judaism and Jewry in the Social Doctrine of Thomas Aquinas,"Journal of Jewish Studies 12 (1961): 57—81, and Bernhard Blumenkranz, "LeDe regimineludaeorum: ses modeles, son exemple," in Aquinas and Problems of His Time, 101—17. 5. Jeremy Cohen, The Friars and theJews (Ithaca, N.Y.: Cornell University Press, 1982). 6. Ibid., 13. 7. Robert Chazan, Daggers of Faith (Berkeley: University of California Press, 1989), 175-79. Chapter i i. There is an enormous body of scholarshipdealing with the question of Paul's attitude toward Jews and Judaism. For a good summaryof the traditional view, see Rosemary Reuther, Faithand Fratricide (New York: SeaburyPress, 1974), 96—107. Recently Lloyd Gaston and John Gager have offered a radicalreinterpretation of Paul's doctrine, arguing that PaulviewedChristianity asa specifically gentile religion which supplemented but did not supersede or replaceJudaism. SeeLloyd Gaston, "Paul and the Torah," in Anti-Semitism and the Foundations of Christianity, cd. Alan Davies (New York: Paulist Press, 1979), 48—71; and John Gager, The Origins of Anti-Semitism (London: Oxford University Press, 1985), 193—264. This view rests on the assumptions that Colossians and the Pastoral Epistles arenon-Pauline and that the portrayal of Paul's views in Acts is misleading, as well as on a controversial reading of key passages in Romans. In any case, the Gaston/Gager thesis is irrelevant for the purposes of this book, since patristic and medieval theologians assumed the integrity and unity of the Pauline corpus. 2. The key texts are: Romans 2—4, 7, and 9—11; Galatians 2—5.12; Ephesians 2.11-22; Philippians 3.1-8; Colossians 2.10-15; i Timothy 1.8-11; and Acts 15.1-21. 3. For a summary of the patristic polemical literature, seeA. Lukyn Williams, Adversus]udaeos (Cambridge: Cambridge University Press, 1935). Marcel Simon, Vents Israel, trans. H. McKeating (London: Oxford University Press, 1986), 135— 233, analyzes patristic attitudes in the context of competition between Christianity and a vigorous, proselytizing Judaism. For an opposing view, seeEdouard Will and Claude Orrieux, Proselytisme juif? (Paris: Belles Lettres, 1992). 4. More recently, some Augustine enthusiasts haveclaimed that rcttionesseminales were an anticipation of Darwin's theory of evolution. 5. Bernard Blumenkranz has analyzed these texts at length in his DiejudenpredigtAugustins (Basel: Helbing and Lichtenhahn, 1946); see also his "Augustin et les juifs; Augustin et le judaisme," RecherchesAugustiniennes i (1958): 225—41. 6. The City of God, trans. Marcus Dods (New York: Random House, 1950), 18.45. 7. This idea is developed most fully in The City of God 18.45; see also Augustine 's Tmctatus contra ludaeos 7.9 (PL 42,57.) 8. Tmctatus contra ludaeos 10.1 (PL 42, 63—64). 9. Simon, 94, notes that the bitterest anti-Jewish polemics were produced in the East, where both Jewish proselytizing and judaizing tendencies among Christians were more common. 10. Simon, 177. n. SBMA, 21. 12. SBMA, 124,149—56. 13. See, for instance, Epistle izi (PL 22, 1006), In Isaiam n.6 (PL 24, 150), In Ezekieltf (PL 25,370). 14. In Amos 5.23 (PL 25,1054). Sec also Simon, 216. 15. FTD, 121. 16. "His passion in the [anti-Jewish] cause, and the violence of his invective , are without parallel in the literature of the first few centuries," Simon, 222. Robert L. Wilken, John Chrysostom and theJews (Berkeley: University of California Press, 1983), argues that Chrysostom's anti-Jewish polemics should be interpreted as a legitimate response, within Greek rhetorical conventions, to the danger Judaism and judaizing tendencies posed...
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