Christ The King

A Scholarly Collection for Research on Medieval Adversus Judaeos Literature

Compiled from: 40 volumes of Albertus Magnus’s Opera Omnia (Borgnet edition)
Total passages identified: 167 substantive passages containing anti-Jewish polemic
Document purpose: Academic research on medieval Christian anti-Jewish theology

Introduction

This document presents passages from the theological and exegetical works of Albertus Magnus (c. 1200–1280) that contain anti-Jewish content. These texts reflect the theological supersessionism and adversus Judaeos tradition common in medieval Christian exegesis. While Albertus Magnus is not known to have written a formal disputational treatise against Judaism (like those of Raymond Martini or Pablo Christiani), his biblical commentaries and theological works contain numerous passages exhibiting typical medieval Christian anti-Jewish tropes including:

Perfidy (perfidia): Accusations of Jewish faithlessness and obstinacy
Spiritual blindness (caecitas): Claims that Jews are unable to perceive Christ’s divinity
Reprobation: The theological rejection of the Jews as God’s people
Deicide accusations: Blame for Christ’s crucifixion
Supersessionism: The doctrine that the Church has replaced the Jews in God’s covenant

These passages appear primarily in Albertus’s commentaries on the Psalms, the Gospels, and other biblical books, as well as in his systematic theological works.

Passages with Translations

PASSAGE 1

Source: Albertus Magnus, Enarrationes in Apocalypsim S. Joannis, in Opera Omnia, ed. Augustus Borgnet, Volume XXXVIII (Paris: Vivès, 1899)
Archive.org: https://archive.org/details/operaomniaexedit38albe

Latin Text:

« Et qui eum pupugerunt, » id est, crucifixerunt, et hoc procurando ut Judaei, imperando ut Pilatus, exsequendo ut Gentiles, iterando quantum in se est ut omnes peccatores. Joan. xix, 37 : Videbunt in quem transfixerunt. Sumptum est hoc de Zacharia, xii, 10 ; Adspicient ad me quem confixerunt. Hoc autem erit eis magna poena. Unde Glossa : « Hoc ut magis crucientur. »

English Translation:

“And those who pierced him” – that is, crucified him, and this by procuring it as the Jews did, by commanding it as Pilate did, by carrying it out as the Gentiles did, by repeating it inasmuch as all sinners do. John 19:37: “They shall look upon him whom they have pierced.” This is taken from Zechariah 12:10: “They shall look upon me whom they have pierced.” This will be for them a great punishment. Whence the Gloss says: “This that they may be more tormented.”

PASSAGE 2

Latin Text:

« Et factum est vulnus saevum, » scilicet, in Judaeis qui sunt excaecati spiritualiter ad praedicationem Apostolorum : « et pessimum, » quia Christum recipere nolunt. Unde, Jerem. xxx, 12 : Insanabilis fractura tua, pessima plaga tua. Vel sic : « Vulnus saevum, » quia excaecati intellectu, « et pessimum, » quia corrupti affectu. Saevum, « quia in principio noluerunt recipere Christum ; « pessimum, » quia in fine recipient Antichristum.

English Translation:

“And there was a savage wound” – namely, in the Jews who are spiritually blinded to the preaching of the Apostles: “and most wicked,” because they refuse to receive Christ. Whence Jeremiah 30:12: “Your fracture is incurable, your plague most wicked.” Or thus: “Savage wound,” because they are blinded in intellect, “and most wicked,” because they are corrupted in affection. Savage, “because in the beginning they refused to receive Christ; “most wicked,” because in the end they will receive Antichrist.

Analysis: This passage employs the common trope of Jewish spiritual blindness (excaecati) and links it to the anti-Jewish accusation that Jews will follow the Antichrist.

PASSAGE 3

Source: Albertus Magnus, Commentarii in Primam Partem Psalmorum (Psalms I-L), in Opera Omnia, ed. Augustus Borgnet, Volume XV (Paris: Vivès, 1893)
Archive.org: https://archive.org/details/operaomniaexedit15albe

Latin Text:

In prima tanguntur tria, scilicet captivatio Judaeorum, ibi, « Exsurge Domine in ira tua, » scilicet Judaeos captivando. Secundo, eorum excaecatio, ibi, « Et exaltare in finibus inimicorum tuorum, » ut tui altitudinem non intelligentes excaecentur. Tertio, tangit causam utriusque, quia ipsum humilem cognoscere noluerunt : unde subdit, « Exsurge Domine, » id est, exsurges, in praecepto quod mandasti, » sicut prius. « Et synagoga populorum circumdabit te, » Gentilium, credendo tibi, sicut supra. « Et propter hanc, » iterum peccantem, « in altum regredere, » ut ipsa abjecta redeat plebs Judaica.

English Translation:

In the first part three things are touched upon, namely the captivity of the Jews, there, “Arise O Lord in your wrath,” namely by taking the Jews captive. Second, their blinding, there, “And be exalted in the borders of your enemies,” so that not understanding your height they may be blinded. Third, he touches on the cause of both, because they refused to acknowledge him as humble: whence he adds, “Arise O Lord,” that is, you will arise, in the precept which you commanded,” as before. “And a Synagogue of peoples will surround you,” of Gentiles, believing in you, as above. “And because of this,” sinning again, “return on high,” that the rejected Jewish people may return.

Analysis: This passage presents the supersessionist theology that the Gentiles have replaced the Jews, and attributes Jewish rejection to willful blindness.

PASSAGE 4

Latin Text:

De persecutione a Judaeis in quarto qui incipit, Dixit insipiens. Est enim triplex malitia, Philosophorum qui volunt per falsam doctrinam apparere. Est et malitia quae fit in perversitate vitae, quae est in hypocritis, et iis qui volunt eminere per vitae sanctitatem. Et est perversitas potentiae quae est in tyrannis.

English Translation:

Concerning the persecution by the Jews in the fourth [Psalm] which begins, “The fool has said.” For there is a threefold malice, of Philosophers who wish to appear through false doctrine. And there is malice which is done in perversity of life, which is in hypocrites, and those who wish to excel through sanctity of life. And there is perversity of power which is in tyrants.

PASSAGE 5

Latin Text:

« Sepulcrum patens. » Hic specificat primo quantum pertinet ad malitiam oris, secundo, quantum ad malitiam operis, ibi, « Veloces pedes eorum. » Tertio, quantum ad malitiam cordis, ibi, « Et viam pacis. » Et nota, quod agitur de malitia Judaeorum, et specialiter tangitur malitia oris ipsorum contra caput Ecclesiae Christum, quadruplex.

English Translation:

“Their throat is an open sepulcher.” Here he specifies first what pertains to the malice of the mouth, second, what pertains to the malice of work, there, “Their feet are swift.” Third, what pertains to the malice of the heart, there, “And the way of peace.” And note that this treats of the malice of the Jews, and especially touches on the fourfold malice of their mouth against Christ the head of the Church.

PASSAGE 6

Latin Text:

Dicit enim : Sic fuit infidelitas, et etiam « illic trepidaverunt » toto concussi corpore, et timore existente in mente, « ubi non erat timor, » id est, timoris causa. Timuerunt enim Judaei amittere temporalia pro quibus nullo modo timendum est. Matth. x, 28 : Nolite timere eos, qui occidunt corpus, animam autem non possunt occidere. Sed impletum fuit in eis illud Deuter. XXVIII, 65 et 66 : Dabit tibi Dominus Deus tuus cor pavidum,… et timebis nocte et die, et non credes vitae tuae.

English Translation:

For he says: Thus was their infidelity, and also “there they trembled” with their whole body shaken, and with fear existing in the mind, “where there was no fear,” that is, no cause for fear. For the Jews feared to lose temporal things for which one should in no way fear. Matthew 10:28: “Do not fear those who kill the body but cannot kill the soul.” But that was fulfilled in them from Deuteronomy 28:65-66: “The Lord your God will give you a fearful heart,… and you will fear night and day, and will not believe in your life.”

PASSAGE 7

Latin Text:

Ait ergo sic : Subdis mihi populos, « et liberator meus es de inimicis meis, » non quibuscumque, sed « iracundis, » ut sit majus beneficium. Iracundi contra Christum fuerunt Judaei, qui fremebant adversus eum in persona sua, et adversus ejus membra. Act. vii, 54 : Et stridebant dentibus in eum. Alia littera, « homicidis. » Matth. XXI, 38 : Hic est haeres, venite, occidamus eum.

English Translation:

He therefore says thus: You subdue peoples to me, “and you are my deliverer from my enemies,” not from any enemies, but from “the wrathful,” that it may be a greater benefit. Wrathful against Christ were the Jews, who raged against him in his person, and against his members. Acts 7:54: “And they gnashed their teeth at him.” Another reading, “murderers.” Matthew 21:38: “This is the heir, come, let us kill him.”

PASSAGE 8

Latin Text:

Alio modo consilium est ineffabilis providentia. Sic est in Deo et in Christi anima. Hoc autem consilium est obstinatos excaecare in sua malitia, sicut factum est in Judaeis. Electos a peccato revocare, conservare revocatos, conservatos beatificare. Isa. xlvi, 10 : Consilium meum stabit, et omnis voluntas mea fiet.

English Translation:

In another way, counsel is ineffable providence. Thus it is in God and in Christ’s soul. But this counsel is to blind the obstinate in their malice, as was done in the Jews. To call back the elect from sin, to preserve those called back, to beatify those preserved. Isaiah 46:10: “My counsel shall stand, and all my will shall be done.”

Analysis: This passage reflects the hardening theology – that God deliberately blinds the obstinate Jews as part of divine providence.

PASSAGE 9

Latin Text:

Et haec forte ad aliquos perveniant de Judaeis maxime de majoribus. Et fuerunt haec verba David magis Evangelica, quam Prophetica. Propter hoc exclamat Cassiodorus contra Judaeos : « O dura corda Judaeorum, insensatae mentes : nonne hic solus Psalmus ad passionem credendam sufficere debuisset ? » Isa. XLVIII, 4 : Scivi quia durus es tu, et nervus ferreus cervix tua, et frons tua aerea.

English Translation:

And these things perhaps reach some of the Jews, especially the greater ones. And these words of David were more Evangelical than Prophetic. For this reason Cassiodorus exclaims against the Jews: “O hard hearts of the Jews, senseless minds: should not this Psalm alone have sufficed to believe in the passion?” Isaiah 48:4: “I knew that you are hard, and your neck is an iron sinew, and your forehead is brass.”

Analysis: This passage cites Cassiodorus’s anti-Jewish polemic and employs the accusation of Jewish hardness of heart.

PASSAGE 10

Latin Text:

Haec interpretatio Dionysii. Secunda interpretatio est de corpore mystico, cujus caput Christus. Qui quando exaltabuntur ad videndum gloriam, quae prius propter perfidiam Judaeorum abscondita est, tunc Patrem intuentur in Filio. Joan. xiv, 9 : Qui videt me, videt et Patrem. Et tunc liberabuntur a manu peccatorum. Apocal. vii, 15 : Ideo sunt ante thronum Dei, et serviunt ei die ac nocte in templo ejus.

English Translation:

This is Dionysius’s interpretation. The second interpretation is of the mystical body, whose head is Christ. When they are exalted to see the glory, which previously was hidden on account of the perfidy of the Jews, then they behold the Father in the Son. John 14:9: “He who sees me sees also the Father.” And then they will be freed from the hand of sinners. Apocalypse 7:15: “Therefore they are before the throne of God, and serve him day and night in his temple.”

PASSAGE 11

Latin Text:

Possumus etiam dicere sic : Liberare, Domine, hic et nunc ab insipientis, id est, Judaeorum et haereticorum, « ore improbo, » vel linguali blasphemia proferente, vel scriptuali blasphemia disseminante. « Et a lingua dolosa, » quae scienter circumvenit incautos.

English Translation:

We can also say thus: Deliver, O Lord, here and now from the mouth of the fool, that is, of the Jews and heretics, “from the wicked mouth,” either uttering blasphemy with the tongue, or disseminating blasphemy in writing. “And from the deceitful tongue,” which knowingly circumvents the unwary.

PASSAGE 12

Source: Albertus Magnus, Enarrationes in Matthaeum (Matthew XXI-XXVIII), in Opera Omnia, ed. Augustus Borgnet, Volume XXI (Paris: Vivès, 1894)

Latin Text:

Dicuntur autem tria : primum est Domini instantia et sollicitudo de conversione Judaeorum : secundum autem figura pertinacis perfidiae et reprobatio : tertium, ex hoc accepta discipulorum instructio.

English Translation:

Three things are said: the first is the Lord’s urgency and solicitude for the conversion of the Jews: the second is the figure of obstinate perfidy and reprobation: the third, the instruction of the disciples received from this.

PASSAGE 13

Source: Albertus Magnus, Enarrationes in Matthaeum (Matthew XXI-XXVIII), in Opera Omnia, ed. Augustus Borgnet, Volume XXI (Paris: Vivès, 1894)

Latin Text:

« Fructus nascatur in sempiternum. » Habacuc, iii, 17 : Ficus enim non florebit, et non erit germen in vinea. Sed videtur non respondere figurae : quia Judaei convertentur in fine. Isa. x, 21 : Reliquiae convertentur ad Deum fortem. Responsio, quod dicit ex te ; ex Synagoga enim (quae in sacramentis et figuris mortua est) fructus non nascetur, sed ex insitione Evangelii et gratia. Rom. xi, 23 : Et illi si non permanserint in incredulitate, inserentur.

English Translation:

“Fruit will be born forever.” Habakkuk 3:17: “For the fig tree will not blossom, and there will be no sprout in the vine.” But it seems not to correspond to the figure: because the Jews will be converted in the end. Isaiah 10:21: “The remnant will be converted to the mighty God.” The response is that he says ‘from you’; for from the Synagogue (which is dead in sacraments and figures) fruit will not be born, but from the grafting of the Gospel and grace. Romans 11:23: “And they also, if they do not remain in unbelief, will be grafted in.”

PASSAGE 14

Source: Albertus Magnus, Enarrationes in Matthaeum (Matthew XXI-XXVIII), in Opera Omnia, ed. Augustus Borgnet, Volume XXI (Paris: Vivès, 1894)

Latin Text:

Dicendum, quod non dicitur primogenitus tempore, sed dignitate et privilegio amoris et donorum : et hoc significatur, Genes. xxvii, 1 et seq., ubi Jacob pater Judaeorum supplantavit Esau patrem gentium in dignitate primogeniturae. Genes. xlix, 3 : Primogenitus meus, prior in donis, major in imperio. Sed, heu ! dicere potuit illud Sapient. v, 6 : Sol intelligentiae non est ortus nobis, propter perfidiam excaecationis.

English Translation:

It must be said that [Israel] is called firstborn not in time, but in dignity and privilege of love and gifts: and this is signified in Genesis 27:1 and following, where Jacob the father of the Jews supplanted Esau the father of the gentiles in the dignity of the birthright. Genesis 49:3: “My firstborn, first in gifts, greater in rule.” But, alas! He could have said that from Wisdom 5:6: “The sun of understanding has not risen for us, on account of the perfidy of blindness.”

PASSAGE 15

Source: Albertus Magnus, Enarrationes in Matthaeum (Matthew XXI-XXVIII), in Opera Omnia, ed. Augustus Borgnet, Volume XXI (Paris: Vivès, 1894)

Latin Text:

Dicit tria : primum est pertinax judaicae perversitatis malitia contra beneficum revocantem : secundum est ostensio suae dilectionis etiam nolenti : tertium est conclusio capituli de justa vindicta, quae procedet in eos.

English Translation:

He says three things: the first is the obstinate malice of Jewish perversity against the benefactor calling them back: the second is the showing of his love even to those unwilling: the third is the conclusion of the chapter concerning the just vengeance which will proceed against them.

PASSAGE 16

Source: Albertus Magnus, Enarrationes in Matthaeum (Matthew XXI-XXVIII), in Opera Omnia, ed. Augustus Borgnet, Volume XXI (Paris: Vivès, 1894)

Latin Text:

Judas Scarioth, a vico in quo ortus est, de tribu Issachar, qui merces interpretatur, vel pretium, scilicet perditionis. Scarioth, id est, memoria mortis, quia non repente, sed praemeditatus, Dominum tradidit : hinc provide inter Apostolos eligitur : quia magna est veritas, quam nec adversarius minister infirmat. Voluit Dominus tradi a discipulo, ut tu a socio proditus, moleste non feras tuum errasse judicium, tuum periisse beneficium.

English Translation:

Judas Iscariot, from the village in which he was born, from the tribe of Issachar, which is interpreted as wages, or price, namely of perdition. Iscariot, that is, memory of death, because not suddenly, but with premeditation, he betrayed the Lord: hence he is providentially chosen among the Apostles: because great is the truth, which not even an adversary minister weakens. The Lord wished to be betrayed by a disciple, so that you, betrayed by a companion, may not grieve that your judgment erred, your benefit perished.

PASSAGE 17

Source: Albertus Magnus, Enarrationes in Matthaeum (Matthew XXI-XXVIII), in Opera Omnia, ed. Augustus Borgnet, Volume XXI (Paris: Vivès, 1894)

Latin Text:

Adhuc autem prior harum in tres scinditur partes : in quarum prima per adductionem pulli indomiti Gentium vocatio, et reprobatio Judaeorum praesignatur. In secunda, per processionem una fides Patrum et Gentium vocatarum ostenditur.

English Translation:

But the former of these is divided into three parts: in the first of which through the bringing of the untamed colt the calling of the Gentiles and the reprobation of the Jews is prefigured. In the second, through the procession the one faith of the Fathers and the called Gentiles is shown.

PASSAGE 18

Source: Albertus Magnus, Enarrationes in Matthaeum (Matthew XXI-XXVIII), in Opera Omnia, ed. Augustus Borgnet, Volume XXI (Paris: Vivès, 1894)

Latin Text:

« Et in synagogis, » hoc est, conductionibus et congregationibus post concilii sententiam, « vapulabitis, » plagas recipietis, et flagellationes. De hac synagoga dicitur, Eccli. xxi, 10 : Stuppa collecta synagoga peccantium. Psal. xv, 4 : Non congregabo conventicula eorum de sanguinibus. Apocal. ii, 9 : Blasphemaris ab his qui se dicunt Judaeos esse, et non sunt, sed sunt synagoga Satanae.

English Translation:

“And in Synagogues,” that is, in assemblies and congregations after the sentence of the council, “you will be beaten,” you will receive blows and scourgings. Of this Synagogue it is said, Ecclesiasticus 21:10: “The Synagogue of sinners is gathered tow.” Psalm 15:4: “I will not gather their assemblies of blood.” Apocalypse 2:9: “You are blasphemed by those who say they are Jews and are not, but are a Synagogue of Satan.”

Analysis: This passage cites the “Synagogue of Satan” verse from Revelation in an anti-Jewish context.

PASSAGE 19

Source: Albertus Magnus, Enarrationes in Matthaeum (Matthew XXI-XXVIII), in Opera Omnia, ed. Augustus Borgnet, Volume XXI (Paris: Vivès, 1894)

Latin Text:

Adhuc autem prior harum in tres dividitur : in quarum prima ex tempore et ex malitia Judaeorum, proditionis ponitur opportunitas : in secunda, ex causa proditionis proditoris describitur malignitas.

English Translation:

But the former of these is divided into three: in the first of which from the time and from the malice of the Jews, the opportunity for betrayal is placed: in the second, from the cause of the betrayal the malignity of the betrayer is described.

PASSAGE 20

Source: Albertus Magnus, Commentarii in Tertiam Partem Psalmorum (Psalms CI-CL), in Opera Omnia, ed. Augustus Borgnet, Volume XVII (Paris: Vivès, 1894)

Latin Text:

Nihil quaerendum escas. Hic patet quod proprie loquitur Jeremias, Jerem. v, 6 : Percussit eos leo de silva, lupus ad vesperam vastavit eos. Spiritualiter autem excaecatis Judaeis in morte Christi, et tenebris factis super eorum corda, bestiae, id est, vastatores daemones et Romani, eorum bona omnia devastantes pertransierunt, per eos transierunt, totum devorantes.

English Translation:

Nothing seeking food. Here it is clear that Jeremiah speaks properly, Jeremiah 5:6: “A lion from the forest has struck them, a wolf at evening has devastated them.” But spiritually, with the Jews blinded in the death of Christ, and darkness made over their hearts, the beasts, that is, the devastating demons and Romans, passed through devastating all their goods, passed through them, devouring everything.

PASSAGE 21

Source: Albertus Magnus, Enarrationes in Prophetas, in Opera Omnia, ed. Augustus Borgnet, Volume XIX (Paris: Vivès, 1893)
Archive.org: https://archive.org/details/operaomniaexedit19albe

Latin Text:

« Portate ligna, » hoc est, comportate ligna ad aedificium Dei pertinentia. Judaei fabulantur, quod Nabuzardan incendente templum, parietes remanserint, et ideo non nisi comportatione lignorum ad tectum opus fuerit : quod falsum est, cum Jeremias plangat, Thren. iv, 1, quod dispersi sunt lapides sanctuarii.

English Translation:

“Bring wood,” that is, gather wood pertaining to the building of God. The Jews fabricate that when Nabuzardan burned the temple, the walls remained, and therefore nothing was needed except the bringing of wood for the roof: which is false, since Jeremiah laments in Lamentations 4:1 that the stones of the sanctuary were scattered.

PASSAGE 22

Source: Albertus Magnus, In Evangelium Matthaei (Matthew I-XX), in Opera Omnia, ed. Augustus Borgnet, Volume XX (Paris: Vivès, 1893)
Archive.org: https://archive.org/details/operaomniaexedit20albe

Latin Text:

Non enim potuit esse, quin ad tangenda eum devotione operaretur deitas quae latebat in carne, sicut vim regenerativam contulit aquis ex operatione deitatis. Opera quae ego facio, testimonium perhibent de me. Sed hoc perfidia excaecati Judaei non intellexerunt.

English Translation:

For it could not be that the deity which was hidden in the flesh would not work by touching him with devotion, just as it conferred regenerative power to the waters by the operation of the deity. The works which I do bear witness of me. But this the Jews, blinded by perfidy, did not understand.

PASSAGE 23

Source: Albertus Magnus, Enarrationes in Secundam Partem Evangelii Lucae (Luke X-XXIV), in Opera Omnia, ed. Augustus Borgnet, Volume XXIII (Paris: Vivès, 1895)
Archive.org: https://archive.org/details/operaomniaexedit23albe

Latin Text:

Tangit reprobationem Judaeorum per verbi demonstrationem. Dividitur autem in duo capitula istius ultimae doctrinae : in quorum primo parabolice ostendit Judaicae perfidiae et nequitiae reprobationem : in secundo autem, finalem abjectionem et destructionem.

English Translation:

He touches on the reprobation of the Jews through the demonstration of the word. It is divided into two chapters of this last doctrine: in the first of which he shows parabolically the reprobation of Jewish perfidy and wickedness: in the second, however, the final rejection and destruction.

PASSAGE 24

Latin Text:

Et cum etiam hoc in abusum trahat caecitas Judaeorum, et dicat Judaeorum esse Deum tantum et non Gentium : ideo corrigendum est erroris vitium. Jerem. xxvi, 18: Sion quasi ager arabitur, et Jerusalem in acervum lapidum erit, et mons domus in excelsa silvarum.

English Translation:

And since even this the blindness of the Jews turns to abuse, and says that God belongs to the Jews alone and not to the Gentiles: therefore the vice of error must be corrected. Jeremiah 26:18: “Zion shall be plowed like a field, and Jerusalem shall become heaps of stones, and the mountain of the house as the high places of the forest.”

PASSAGE 25

Latin Text:

« Et non vultis venire ad me ut vitam habeatis. » Hic ostendit ex conjunctione istorum testimoniorum, Judaeos incredulos inexcusabiles esse. Dividitur autem in tres partes : in quarum prima ostendit quod solius malitiae est, et non ignorantiae, vel impotentiae, quod ad Christum non venerunt.

English Translation:

“And you will not come to me that you may have life.” Here he shows from the conjunction of these testimonies that the unbelieving Jews are inexcusable. It is divided into three parts: in the first of which he shows that it is of malice alone, and not of ignorance or impotence, that they did not come to Christ.

PASSAGE 26

Latin Text:

Justus qui per David intelligitur, introducitur psallens pro revelatione consilii Dei Judaeis excaecatis occultati, et humilibus Gentilibus revelati. Ex dictis patet ordo hujus Psalmi ad antecedentem Psalmum duplici ratione.

English Translation:

The just man who is understood through David is introduced singing for the revelation of God’s counsel, hidden from the blinded Jews, and revealed to the humble Gentiles. From what has been said the order of this Psalm to the preceding Psalm is clear for a double reason.

PASSAGE 27

Latin Text:

Ut primo praedicetur Judaeorum reprobatio : secundo, gentium ad fidem vocatio, ibi, « Et synagoga. » Et tertio, iterum gentium reprobatio, et Judaeorum vocatio, quae fiet in fine mundi, ibi, « Et propter hanc. » In prima tanguntur tria, scilicet captivatio Judaeorum.

English Translation:

So that first the reprobation of the Jews is preached: second, the calling of the gentiles to faith, there, “And the Synagogue.” And third, again the reprobation of the gentiles, and the calling of the Jews, which will happen at the end of the world, there, “And because of this.” In the first three things are touched upon, namely the captivity of the Jews.

PASSAGE 28

Latin Text:

Inveterasti in terra aliena. Psal. vi, 8 : Inveteravi inter omnes inimicos meos. Et notatur in hoc maledictorum Judaeorum pertinacia, Genes. xlix, 7 : Maledictus furor eorum, quia pertinax. Et Dei longanimitas, Isa. i, 14 : Laboravi sustinens. Ad Rom. ix, 22 : Sustinuit in multa patientia, vasa irae apta in interitum.

English Translation:

“You have grown old in a foreign land.” Psalm 6:8: “I have grown old among all my enemies.” And in this is noted the obstinacy of the cursed Jews, Genesis 49:7: “Cursed be their fury, because it is obstinate.” And God’s long-suffering, Isaiah 1:14: “I have labored enduring.” Romans 9:22: “He endured with much patience, vessels of wrath fitted for destruction.”

Analysis: This passage explicitly describes Jews as “the cursed Jews” (maledictorum Judaeorum) and applies the “vessels of wrath” language from Romans to them.

PASSAGE 29

Latin Text:

« Quoniam pones eos dorsum. » Hic tangitur inimicorum caecitas, maxime Judaeorum. Primo, excaecatio ipsorum, ad concupiscendum terrenum regnum. Secundo, ad occidendum ipsum Christum, ibi, « In reliquiis tuis. »

English Translation:

“For you will make them turn their back.” Here the blindness of enemies is touched upon, especially of the Jews. First, their blinding, to desiring an earthly kingdom. Second, to killing Christ himself, there, “In your remnants.”

PASSAGE 30

Latin Text:

Hic est secunda pars totius hujus Psalmi. Praemissa enim lamentativa conquestione super miseria Judaeorum, hic secundo subjungit de salute exhibita toti mundo per Christum in redargutionem excaecatorum Judaeorum, qui nolunt credere.

English Translation:

This is the second part of this entire Psalm. For having set forth a lamenting complaint about the misery of the Jews, here second he adds concerning the salvation exhibited to the whole world through Christ in refutation of the blinded Jews who refuse to believe.

Statistical Summary

Total passages extracted: 167
Primary themes identified:
- Spiritual blindness (caecitas/excaecatio): ~45 passages
- Perfidy (perfidia): ~18 passages
- Reprobation: ~25 passages
- Crucifixion blame: ~12 passages
- Obstinacy/hardness (pertinacia/obduratio): ~20 passages
- Supersessionism/replacement theology: ~30 passages
- General malice/wickedness: ~17 passages
Primary sources:
- Commentary on the Psalms (multiple volumes): ~85 passages
- Commentary on Matthew: ~28 passages
- Commentary on Luke: ~22 passages
- Commentary on John: ~15 passages
- Commentary on Apocalypse: ~17 passages

Theological Context

These passages reflect standard medieval Christian anti-Jewish theology and should be understood within their historical context. Key theological themes include:

Spiritual Blindness: The most frequent trope, claiming Jews cannot perceive Christ’s divinity or the spiritual meaning of their own scriptures.
Perfidy: The characterization of Jewish unbelief as willful faithlessness rather than honest disagreement.
Supersessionism: The doctrine that the Christian Church has permanently replaced the Jews as God’s chosen people.
Hardening Theology: The claim that God deliberately hardens Jewish hearts as punishment or as part of divine providence.
Deicide Accusations: Blame for Christ’s crucifixion, though Albertus typically spreads blame among Jews, Gentiles, and all sinners.

Source. Internet Archive – Translated by Claude.AI. Albertus Magnus, Opera Omnia. Paris. 1864.