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Adversus Iudaeos

I.

[1] Proxime accidit: disputatio habita est Christiano et proselyto Iudaeo. Alternis vicibus contentioso fune uterque diem in vesperam traxerunt. Obstrepentibus quibusdam ex partibus singulorum nubilo quodam veritas obumbrabatur. Placuit ergo, [ut] quod per concentum disputationis minus plene potuit dilucidari, curiosius inspectis lectionibus stilo quaestiones retractatas terminare. [2] Nam occasio quidem defendendi etiam gentibus [sibi] divinam gratiam hinc habuit praerogativam, quod sibi vindicare dei legem instituerit homo ex gentibus nec prosapia Israelitum Iudaeus. [3] Hoc enim sat est, posse gentes admitti ad dei legem, ne Israel adhuc superbiat, quod gentes velut stillicidium de urceo aut pulvis ex area deputentur. Quamquam habeamus ipsum deum idoneum pollicitatorem et fidelem sponsorem qui Abrahae promiserit, quod in semine eius benedicerentur omnes nationes terrae et quod ex utero Rebeccae duo populi et duae gentes essent processurae, utique Iudaeorum id est Israelis et gentium id est noster. [4] Uterque ergo et populus et gens est appellatus, ne de nominis appellatione privilegium gratiae sibi quis audeat defendere. Duos etenim populos et duas gentes processuras ex unius feminae utero deus destinavit, nec discrevit gratiam in nominis appellatione sed in partus editione, ut qui prior esset de utero processurus minori subiceretur id est posteriori. Sic namque ad Rebeccam deus locutus est dicens: Duae gentes in utero tuo sunt, et duo populi de utero tuo dividentur, et populus populum superabit, et maior serviet minori. [5] Itaque cum populus seu gens Iudaeorum anterior sit tempore et maior per gratiam primae dignationis in lege, noster vero minor aetate temporum intellegatur utpote in ultimo saeculi spatio adeptus notitiam divinae miserationis, procul dubio secundum edictum divinae elocutionis prior maior populus id est Iudaicus serviat necesse est minori et minor populus id est Christianus superet maiorem. [6] Nam et secundum divinarum scripturarum memorias populus Iudaeorum id est antiquior derelicto deo idolis deservivit et divinitate abrelicta simulacris fuit deditus dicente populo ad Aaron: Fac nobis deos qui nos antecedant. Quod cum ex monilibus feminarum et anulis virorum aurum fuisset igne conflatum et processisset eis bubulum caput, huic figmento universus Israel abrelicto deo honorem dederunt dicentes: Hi sunt dei qui nos eiecerunt de terra Aegypti. [7] Sic namque posterioribus temporibus quibus reges eis imperabant et cum Hieroboam vaccas aureas et lucos colebant et Bahali se mancipabant. Unde probatur eos semper idololatriae crimine reos designatos ex instrumento divinarum scriptuarum. Noster vero populus id est posterior relictis idolis quibus ante deserviebat ad eundem deum conversus est, a quo Israel, ut supra memoravimus, abscesserat. [8] Sic namque populus minor id est posterior populum maiorem superavit, dum gratiam divinae dignationis consequitur, a qua Israel est repudiatus.

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An Answer to the Jews

Chapter I.--Occasion of Writing. Relative Position of Jews and Gentiles Illustrated.

It happened very recently a dispute was held between a Christian and a Jewish proselyte. Alternately with contentious cable they each spun out the day until evening. By the opposing din, moreover, of some partisans of the individuals, truth began to be overcast by a sort of cloud. It was therefore our pleasure that that which, owing to the confused noise of disputation, could be less fully elucidated point by point, should be more carefully looked into, and that the pen should determine, for reading purposes, the questions handled.

For the occasion, indeed, of claiming Divine grace even for the Gentiles derived a pre-eminent fitness from this fact, that the man who set up to vindicate God's Law as his own was of the Gentiles, and not a Jew "of the stock of the Israelites." ¹ For this fact--that Gentiles are admissible to God's Law--is enough to prevent Israel from priding himself on the notion that "the Gentiles are accounted as a little drop of a bucket," or else as "dust out of a threshing-floor:"² although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that "in his seed should be blest all nations of the earth;" ³ and that ⁴ out of the womb of Rebecca "two peoples and two nations were about to proceed," ⁵ --of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours. Each, then, was called a people and a nation; lest, from the nuncupative appellation, any should dare to claim for himself the privilege of grace. For God ordained "two peoples and two nations" as about to proceed out of the womb of one woman: nor did grace ⁶ make distinction in the nuncupative appellation, but in the order of birth; to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to "the less," that is, the posterior. For thus unto Rebecca did God speak: "Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less." ⁷ Accordingly, since the people or nation of the Jews is anterior in time, and "greater" through the grace of primary favour in the Law, whereas ours is understood to be "less" in the age of times, as having in the last era of the world ⁸ attained the knowledge of divine mercy: beyond doubt, through the edict of the divine utterance, the prior and "greater" people--that is, the Jewish--must necessarily serve the "less;" and the "less" people--that is, the Christian--overcome the "greater." For, withal, according to the memorial records of the divine Scriptures, the people of the Jews--that is, the more ancient--quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while "the people" said to Aaron, "Make us gods to go before us." ⁹ And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt." ¹⁰ For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal. ¹¹ Whence is proved that they have ever been depicted, out of the volume of the divine Scriptures, as guilty of the crime of idolatry; whereas our "less"--that is, posterior--people, quitting the idols which formerly it used slavishly to serve, has been converted to the same God from whom Israel, as we have above related, had departed. ¹² For thus has the "less"--that is, posterior--people overcome the "greater people," while it attains the grace of divine favour, from which Israel has been divorced.