St. John Chrysostom’s Adversus Judaeos

Homily VIII

Homily VIII of John Chrysostom's Adversus Judaeos (delivered ca. 387 CE in Antioch) addresses Christians seeking healing from Jewish incantations, amulets, and healers during illnesses like fevers. Chrysostom condemns this as idolatry and betrayal of Christ, urging endurance of suffering as a trial that tests faith—like gold in fire—and can lead to martyrdom. He contrasts biblical figures (e.g., the paralytic at the pool, Lazarus) who suffered without relief yet gained eternal reward, with Judaizers who run to "Christ-killers" for cures. He portrays Jewish practices as demonic and ineffective, calling for total avoidance to preserve Christian purity. The homily promotes an "anti-medicinal" stance: embrace fever as a path to heavenly glory rather than seek forbidden aid.

Homily VII

Homily VII of John Chrysostom's Adversus Judaeos (delivered ca. 387 CE in Antioch) argues that Jewish rituals and worship are permanently invalidated due to the destruction of the Temple and ongoing exile. Chrysostom examines Old Testament rites (e.g., the ordeal of bitter water for suspected adultery from Numbers 5) that required the Temple, altar, and sacrifices—now impossible. He extends this to prove no restoration of priesthood, kingship, or full Mosaic Law is possible, as Jewish subjugation contradicts scriptural promises. He harshly depicts current Jewish gatherings as immoral and unworthy, urging Christians to shun them completely to avoid defilement and maintain separation. The homily reinforces divine rejection of post-Christ Judaism.

Homily VI

Homily VI of John Chrysostom's Adversus Judaeos (delivered ca. 387 CE in Antioch) frames the sermon as a tribute to Christian martyrs, who would prefer hearing an attack on Jews over their own praise. Chrysostom argues that rescuing Judaizing Christians from error is a greater act than almsgiving, equating it to victory over godlessness. He intensifies polemic: martyrs especially hate Jews for crucifying Christ, while shedding their own blood for Him. He contrasts past Jewish captivities (with hope of restoration) to their permanent post-Christ dispersion over centuries, proving divine rejection. The homily urges steadfast separation from Jewish practices to honor martyrs and affirm Christian triumph.

Homily V

Homily V of John Chrysostom's Adversus Judaeos (delivered ca. 387 CE in Antioch) continues his vehement opposition to Judaizing Christians, expressing renewed zeal to address persistent participation in Jewish practices. Chrysostom argues that Jewish rites, once preparatory, are now obsolete and defiling after Christ's coming. He intensifies attacks on synagogues as demonic haunts and Jews as Christ-killers, urging total avoidance. Using scriptural proofs and analogies, he portrays Judaizers as spiritually diseased, calling on the faithful to confront, admonish, and isolate them to safeguard Church purity and unity. The homily emphasizes separation and repentance amid ongoing syncretism

Homily IV

Homily IV of John Chrysostom's Adversus Judaeos (delivered ca. 387 CE in Antioch) focuses on deterring Christians from joining Jews in observing the upcoming Trumpets festival (Rosh Hashanah) and associated fasts. Chrysostom warns in advance to fortify souls against this "accursed and unlawful" practice, arguing that Jewish fasts lack divine sanction post-Christ and are worse than drunkenness. He invokes Elijah's rebuke ("How long will you limp on both legs?") to urge decisive commitment to Christ over Judaism. He sharply criticizes Judaizers for associating with those who crucified Christ, blames not only participants but also those who fail to stop them, and uses scriptural proofs to portray Jewish observances as obsolete and defiling. The homily stresses firm separation to avoid spiritual peril.