Thomas Aquinas on the Jews: Theology, Tolerance, and Duality

Introduction: Aquinas as Theologian and Philosopher

Thomas Aquinas is now an established theologian, but this conclusion has been the result of extensive scholarly work in which he was sometimes categorized as a philosopher and at other times specifically as a Christian philosopher. Close study of scholarly works on Aquinas — including those produced by Gilson, Chenu, Weisheipl, Pesch, Torrell, and others — reveals that Aquinas has never been anything other than a theologian-philosopher of the first order. As Ulrich Kuhn explains, "One misunderstands Thomas from the ground up if one tries to describe him as a philosopher who, in an ancillary way, also tried his hand at revealed theology." (1) Aquinas thus has a lasting influence on theology, and no one appears to have had a more profound impact on Christian theology than he did. His most celebrated work, the Summa Theologiae, was highly regarded in Christian circles and was even considered as important and influential as the Bible itself.

While we know a great deal about Aquinas's views on various Christian issues, not much is known about his views on Jews. For some reason, this subject has not been as extensively explored as it deserves to be. When discussing this subject, two questions appear particularly pertinent. First, what were Aquinas's views on the Jewish religion and its people? Second, how did Aquinas construct those views — what were his sources, and how did his positions affect the persecution of Jews across the world, particularly in Europe?

The works of Saint Augustine were one of the major sources for Aquinas's writings, and his views on Jews are largely a response to Augustine's arguments. We must not deny the influence of other thinkers and philosophers on Aquinas's work, yet we must also acknowledge that his work bears a distinctive mark indicating originality and independent thinking. Aquinas was particularly interested in a certain sect of Jews called the Pharisees. This sect was responsible for calling Christ a Samaritan. Aquinas comes to their defense, arguing that the Pharisees had reasons for making this accusation. He contended that Samaritans were those who followed the Law in certain things but ignored it on other occasions. Since, according to Aquinas, this is what Christ would do, Christ was accordingly termed a Samaritan.

Aquinas's Sources and His Interest in Jewish Sects

Aquinas, contrary to what some critics might suggest, appeared sympathetic toward Jews on several occasions. This is clear from his replies to various objections raised concerning the Old Law, salvation, and the Jewish people's status as the chosen people. For example, in reply to the objection that Jews could not be saved without observing the Old Law — citing Deuteronomy xxvii. 26, "Cursed be he that abideth not in the words of this law, and fulfilleth them not in work," and suggesting that Jews would thereby be worse off than other men — Aquinas argued:

"The more a man is united to God, the better his state becomes; and so the more the Jewish people were bound to the worship of God, the greater their excellence over other peoples. Hence it is written (Deut. iv. 8): What other nation is there so renowned that hath ceremonies and just judgments, and all the law? In like manner, from this point of view, the state of clerics is better than that of the laity, and the state of religious than that of the secular clergy." (Aquinas: 814)

Aquinas's Defense of Jews and the Old Law

Similarly, Aquinas defended Jews on many occasions and tried to improve their image by responding to long-standing issues in a responsible manner. To the objection that the Old Law should not have been given to the Jews alone — since the salvation to come through Christ was intended for all nations — Aquinas responded:

"Although the salvation, which was to come through Christ, was prepared for all nations, yet it was necessary that Christ should be born of one people, which, for this reason, was privileged above other peoples, according to Rom. ix. 4: To whom, namely, the Jews, belongeth the adoption as of children of God… And the testament, and the giving of the Law;… whose are the fathers, and of whom is Christ according to the flesh." (Aquinas: 813)

Conclusion

Aquinas, Thomas. Basic Writings of Saint Thomas Aquinas. Volume 2. Anton C. Pegis (Ed.). Hackett Publishing, Indianapolis, IN, 1997.

Hood, John Y. B. Aquinas and the Jews. University of Pennsylvania Press, 1995.

Synan, Edward A. Review of Kenneth R. Stow, Alienated Minority: The Jews of Medieval Latin Europe. Catholic Historical Review, Vol. 80, No. 1 (January 1994).