Selections of Thomas Worthington’s writings on the Jews

Thomas Worthington (1549–1627) was an English Catholic priest, biblical scholar, and controversialist. He is best known as the general editor and chief annotator of the Douay-Rheims Old Testament (1609–1610), the English Catholic translation of Sacred Scripture prepared at the English College at Douai. He also authored An Anker of Christian Doctrine (1622), a comprehensive manual of Catholic theology, and The Rosarie of Our Ladie (1600), a devotional guide to the Rosary. The passages below are drawn from all three works and address topics including the Jewish rejection of Christ, deicide, supersessionism, the abrogation of the Mosaic Law, Jewish obstinacy, the Synagogue of Satan, and the Antichrist.

I. On the Corruption of Scripture by Jews

From the Preface to the Douay-Rheims Old Testament (1609/1610):

“the ancient best learned Fathers & Doctors of the Church, do much complain, and testify to us, that both the Hebrew and Greek Editions are foully corrupted by Jews, and Heretics, since the Latin was truly translated out of them, whiles they were more pure; and that the same Latin hath been far better conserved from corruptions.”

(Douay-Rheims Old Testament, Preface)

II. On Jewish Rejection of Christ and Theological Enmity

From An Anker of Christian Doctrine (1622):

“Nevertheless, as the Jews reject all the proofs which Christians make out of the Old Testament, & scorn to hear any thing of the New: So Arrius, Eunomius, Macedonius, & their followers, not only find evasions against all that can be alleged of holy Scriptures, but also pretend and urge other apparent texts to prove inequality in these three Persons.”

(An Anker of Christian Doctrine)

“this holy Mystery is proved by the Hebrew text of the very first words of holy Scripture… yet the mystery itself is sufficiently proved to satisfy an humble Christian, but not so plain as will convince an obstinate Jew, a wilful pagan, or a wrangling Heretic, interpreting God’s word by his own private spirit.”

(An Anker of Christian Doctrine)

“all do teach against the Jews, that Christ is God.”

(An Anker of Christian Doctrine)

“the principal difference between Christians, & Jews.”

(An Anker of Christian Doctrine)

On Christ’s own words to the Jews regarding their hatred:

“speaking to his eleven Apostles of the Jews‘ obstinacy… If I had not done among them works that none other man hath done; they should not have sinned: but now both they have seen (my works) and they do hate both me, and my Father.”

(An Anker of Christian Doctrine; cf. John 15:24)

“the wonderful blind folly of the Jews, expecting their Messiah as yet to come they know not when, after their long deprivation of king or Duke.”

(An Anker of Christian Doctrine)

On the Jews picking quarrels with Christ:

“the Jews picking a quarrel, because it was the Sabbath day, persecuted our Saviour, & the more, because in justifying his fact, he intimateth, that God is his Father.”

(An Anker of Christian Doctrine)

On the Jews taking up stones to stone Christ:

“For having said: I and the Father are one (one thing, one in divine substance:) the Jews took up stones, to stone him as a blasphemer, because (say they) thou being a man, makest thy self God.”

(An Anker of Christian Doctrine)

“with vehemency convinced the Jews, openly showing by the Scriptures, that Jesus is Christ.”

(An Anker of Christian Doctrine)

“Even he whom the Jews rejected — the stone which the builders rejected, the same is made into the head of the corner.”

(An Anker of Christian Doctrine)

“may abundantly suffice to prove against the Jews, that Messiah should both die on the Cross, and rise again from death, to immortality, even as all the Evangelists, and some other Apostles have written that Christ our Lord did. And now it were bootless to allege more of the New Testament against them because they utterly reject it.”

(An Anker of Christian Doctrine)

“against the Jews, that Isaias so prophesied, and so called the child her son.”

(An Anker of Christian Doctrine)

On the foretelling of Israel‘s rejection:

“Towards the end of his prophecy, foreshowing the reprobation of the Jews; he signifieth the cause thereof to be, their wilful refusing, to hear God calling them; and wilful choice of things which God would not. You shall all fall by laughter (saith he) because I called, and you have not answered; I spoke, & you have not heard; and you did evil in mine eyes; and you have chosen the things that I would not.”

(An Anker of Christian Doctrine)

On Jews who murmured against Christ’s teaching:

“the Jews not believing his word, but murmuring against that which they understood not, at last he told them the loss, & punishments of all that should not both believe, and receive this divine food.”

(An Anker of Christian Doctrine)

From the Annotations on the Old Testament (1609/1610):

“The Jewish nation very often, and in great numbers murmured, rebelled, and committed other great sins, and therefore David exhorted the people of his time, not to do the like. And this exhortation pertaineth more especially to Christians, as S. Paul teacheth. 1 Cor. 10.”

(Douay-Rheims Old Testament, Annotations on Psalm 77)

“Christ, whom the Jews expected as an earthly conqueror, that should advance himself and them temporally in this World.”

(Douay-Rheims Old Testament, Annotations on Psalm 15)

“Many Prophets (as we have often noted) did foreshew the rejection of the Jews, and Vocation of the Gentiles: but none more plainly than this here; by whom God expressly saith: I show no will in you: and I will not receive the gift of your hand. The reason is also explicated in this chapter, because God most peculiarly loving them, they were still ungrateful, and despised him, committing sins upon sins. And therefore in their place, he would bring in the Gentiles.”

(Douay-Rheims Old Testament, Annotations on Malachias 1)

“The Prophet bewaileth the Jews‘ destruction, for their blind obstinacy; prophesying the Gentiles’ conversion.”

(Douay-Rheims Old Testament, chapter heading for Isaias 29)

“God expostulateeth with the Jews, that they regard not his great benefits.”

(Douay-Rheims Old Testament, chapter heading for Jeremias 2)

“The Jews persecuting Christ and his Church, shall be sorely afflicted.”

(Douay-Rheims Old Testament, chapter heading for Zacharias 12)

III. On the Deicide — The Jews‘ Role in the Crucifixion

From An Anker of Christian Doctrine (1622):

“Abel being unjustly murdered by his brother Cain, was a figure of our Redeemer, who was persecuted, condemned as worthy to die, and delivered by his own nation the Jews, to be crucified: though actually they did not kill him, as Cain did kill Abel.”

(An Anker of Christian Doctrine)

“Joseph… prefigured our Blessed Saviour, hated by the Jews, betrayed and sold by Judas, for thirty silver pieces.”

(An Anker of Christian Doctrine)

“Christ was also reproached by the Synagogue of the wicked.”

(An Anker of Christian Doctrine)

“not by chance, nor by the only malice of the Jews, but by divine ordinance, for important reasons, the Cross was chosen rather than any other manner of death.”

(An Anker of Christian Doctrine)

“the cruel and spiteful Jews, that would needs have Christ to be crucified upon the Cross, pretending that it was not lawful for them to kill any man.”

(An Anker of Christian Doctrine)

“To the Jews (expecting a Redeemer worldly potent) it was a scandal: to the Gentiles (seeking human wisdom) it seemed foolishness.”

(An Anker of Christian Doctrine)

“after he was publicly killed by the Jews, God raised him up (as S. Peter teacheth) the third day, and gave him to be made manifest, not to all the people, but to witnesses preordained of God.”

(An Anker of Christian Doctrine)

“God hath made this Jesus, who the Jews have crucified, both Lord, & Christ.”

(An Anker of Christian Doctrine; citing Acts 2:36)

“Peter standing with the other eleven Apostles… lifted up his voice, and spoke to them: Ye men-Jews and all you that dwell in Jerusalem, be this known to you… He proved by the Prophets Joel and David, that Jesus, whom the cruel Jews had crucified, was risen from death.”

(An Anker of Christian Doctrine)

“they (the Jews) in figure: but they are written to our correction, upon whom the ends of the world are come.”

(An Anker of Christian Doctrine; citing 1 Cor. 10:11)

From the Annotations on the Douay-Rheims Old Testament (1609/1610):

“accomplished when Christ was crucified: whereby the Jews were scandalized, and the Gentiles called and saved.”

(Douay-Rheims Old Testament, Annotations on Genesis 48)

“The Synagogue of the Jews was corrupt under the tree of Christ’s Cross, when they cried: Crucify him, Crucify him. And again: His blood be upon us, and upon our children. Again: We have no King but Caesar, &c.”

(Douay-Rheims Old Testament, Annotations on Canticles 8)

“In Marie’s prophecy is dead; in Moses and Aaron, an end is put to the law and priesthood of the Jews. For so much as they could neither pass into the land of promise, nor bring the believing people out of the wilderness of this world.”

(Douay-Rheims Old Testament, Annotations on Josue 24; citing S. Hierome)

From The Rosarie of Our Ladie (1600):

“the whole nation of the Jews, insulting upon their poor and miserable title of a King and Kingdom. They pull again his own clothes, and put (all imbrued with blood) a purple garment. Then platting a crown of horrible strong and sharp thorns, put the same on his tender and most sacred head… bowing their knee in derision salute him; saying: Hail King of the Jews. And withal most spitefully defile his most sacred face with their abominable spittle, beating him also with their fists, as the Jews had done the night before.”

(The Rosarie of Our Ladie)

“Yet once more he showeth Jesus to the Jews, upbraiding and saying: Lo, here your king. They cry: Away, away with him, crucify him, we have no king but Caesar… Pilate washeth his hands, protesting before the people: I am innocent of the blood of this just man: look ye to it. The people cry: His blood be upon us, and upon our children.”

(The Rosarie of Our Ladie)

“the extreme ingratitude of the Jews.”

(The Rosarie of Our Ladie)

“She seeth also in spirit (and in the morning heareth) that he is falsely accused; vilely and most cruelly handled, beaten, mocked, spat upon, and by the Jewish council judged guilty of death.”

(The Rosarie of Our Ladie)

IV. Supersessionism: The Old Law Abrogated, the Gentiles Preferred

From An Anker of Christian Doctrine (1622):

“And further showeth that the old Law is ceased, & the new abideth. If that which is made void (saith he) is by glory, that which abideth is in glory.”

(An Anker of Christian Doctrine; citing 2 Cor. 3:11)

“the new Law & Testament, whereof Christ is Mediator, excelleth the old, in respect of Sacrifice, & Sacraments, saying that Christ hath obtained a better ministry, by so much as he is Mediator of a better Testament, which is established on better promises.”

(An Anker of Christian Doctrine; citing Heb. 8:6)

“this Apostle proveth by many arguments, that the old Law and testament, with the Sacrifices thereof are ceased, and that the new Law & Sacrifice are succeeded; Christ having fulfilled all those things, which by Moses, and others were prefigured.”

(An Anker of Christian Doctrine)

“the Gentiles being younger people of God, should excel the Jews; which should be effected by our Saviour Christ dying upon a Cross.”

(An Anker of Christian Doctrine)

“the Church in the Gentiles above the old Synagogue of the Jews. Christ Jesus (saith he) hath been minister of the circumcision (that is of the Jews) for the verity of God to confirm the promises of the Fathers. But the Gentiles to honour God for his mercy.”

(An Anker of Christian Doctrine; citing Rom. 15:8–9)

“the Jews shortly after, for the most part, failing in faith, & impugning Christ; the Gentiles not only succeeded in place of the Jews, but also the Church by them is dilated into all parts, even to the ends of the earth.”

(An Anker of Christian Doctrine)

“most part of the Jews impugning it, refused for to hear.”

(An Anker of Christian Doctrine)

“fruitless were the Jews refusing Christ the true vine; and so fruitless are all men remaining out of his Church.”

(An Anker of Christian Doctrine)

“this parable is specially understood of the returning of the Gentiles to God, which the Jewish nation disdaineth.”

(An Anker of Christian Doctrine)

“the Gentiles should be preferred before the Jews, in the Church of Christ.”

(An Anker of Christian Doctrine)

From the Annotations on the Douay-Rheims Old Testament (1609/1610):

“the elder people of the Jews shall serve the younger Christian people. For although it may be understood literally to be fulfilled, in that the Idumeans coming of Esau were subdued by King David coming of Jacob; yet it is more conveniently believed, that this prophecy tended to a greater thing. And what is this, but that which is evidently fulfilled in the Jews and Christians?”

(Douay-Rheims Old Testament, Annotations on Genesis 25)

“Ephraim… mystically in the Gentiles, being later called of God, and yet preferred before the Jews.”

(Douay-Rheims Old Testament, Annotations on Genesis 48; citing S. Cyprian)

“the Kingdom should remain with the Jewish Nation, until their expected Messiah should draw near, and then be taken from them by the Gentiles. Which was done by Herod, whose father was an Idumean, his mother an Arabike. Thus the Ancient fathers with one accord understood this Prophecy.”

(Douay-Rheims Old Testament, Annotations on Genesis 49)

“It represented also a notable Mystery of the Synagogue of the Jews and Church of Christ. As S. Augustine doth excellently expound the same, according to S. Paul (Gal. 4).”

(Douay-Rheims Old Testament, Annotations on Genesis 21)

“Canticle of thanks for changing the old Synagogue into the Church of Christ.”

(Douay-Rheims Old Testament, chapter heading for Isaias 26)

“the Jews performed not that which was required of their part in perfect and due service of God.”

(Douay-Rheims Old Testament, Annotations on Ezechiel 40–48)

“The Church of Christ exhorteth the Synagogue of the Jews to return to Christ.”

(Douay-Rheims Old Testament, marginal gloss on Canticles)

“thou seekest the Kingdom of the Jews, it is not: thou seekest the altar of the Jews, it is not: thou seekest the sacrifice of the Jews, it is not: thou seekest the Priesthood of the Jews, it is not. Whereupon he concludeth: All these defects came to the Jews: yet was not Christ taken from them, but differed. Some Jews believed in him, and many Gentiles.”

(Douay-Rheims Old Testament, Annotations on Psalm 88)

V. The Synagogue of Satan

From An Anker of Christian Doctrine (1622):

“To the Bishop of Smyrna he saith: I know thy tribulation, and thy poverty, but thou art rich, and thou art blasphemed of them, that say themselves to be Jews; & are not, but are the Synagogue of Satan.”

(An Anker of Christian Doctrine; citing Apoc. 2:9)

“such as S. John writeth of to the Churches of Smyrna and Philadelphia, which say themselves to be Jews, and are not, but are the Synagogue of Satan, which Jews, with their corrupted Judaism, are much younger than the true Jews, which confessed Christ to come in manner as he did.”

(An Anker of Christian Doctrine)

“Judaism which confesseth Christ, is more ancient than Judaism which denieth him.”

(An Anker of Christian Doctrine; marginal heading)

VI. The Antichrist and the Jews

From An Anker of Christian Doctrine (1622):

“it is very probable, but not certain, he shall be a Jew born, which will make the Jews more ready to receive him.”

(An Anker of Christian Doctrine)

“it is certain by the holy Scriptures that the Jews will receive him for their Christ, in Hebrew called Messiah… Most expressly our Saviour said to the Jews, that they will receive that other man (his opposite) which will come in his own name.”

(An Anker of Christian Doctrine)

“God in punishment of their sin, in refusing, and impugning Christ our Saviour, who came in the name of his Father, will suffer them to believe lying, that all may be judged which have not believed the truth, but have consented to iniquity. As when they cried with open mouth before Pilate: Crucify him.”

(An Anker of Christian Doctrine)

“the Jews will not receive many, no not successively, but one only singular man, for their Messiah.”

(An Anker of Christian Doctrine)

“and wilful Jews, for not receiving him as their true Messiah, by way of comparing himself with another, urgeth the different manner of their coming, and different effect, through their, as absurd, as malicious, preferring another before him.”

(An Anker of Christian Doctrine)

VII. On the Condemnation of the Jews at the Last Judgment

From An Anker of Christian Doctrine (1622):

“the men of Nineveh, and the Queen of Sheba, shall condemn the Jews that lived in his time.”

(An Anker of Christian Doctrine)

“Isaias blamed the vulgar people of the Jews, for this crime, saying: Behold you fast to debates, and contentions, and strike with the fist impiously.”

(An Anker of Christian Doctrine)

VIII. On Jewish Idolatry and Worse Sins

From An Anker of Christian Doctrine (1622):

“so become worse than Turks, Jews, or any sort of heathen Pagans, which never received the Christian faith, & Religion.”

(An Anker of Christian Doctrine)

From the Annotations on the Douay-Rheims Old Testament (1609/1610):

“Some Jews offered these most cruel, unnatural, and abominable sacrifices; perhaps in the times of Judges, when they were mingled with idolatrous people, and served their Gods.”

(Douay-Rheims Old Testament, Annotations on Psalm 105)

IX. On the Jews Plotting Against the Apostles

From An Anker of Christian Doctrine (1622):

“The next day, more than forty Jews conspiring, vowed, that they would neither eat nor drink, till they killed Paul. But God defeated their wicked purpose.”

(An Anker of Christian Doctrine)

“the Jews (still persisting in their malice) went thither, and afresh accused him before Felix the President, but could not convince him of any crime.”

(An Anker of Christian Doctrine)

X. On Jews Denying the Resurrection

From An Anker of Christian Doctrine (1622):

“against the Jews denying his Resurrection in these plain words: that David foreseeing, spoke of the Resurrection of Christ: For neither was he left in hell, neither did his flesh see corruption.”

(An Anker of Christian Doctrine)

XI. On the Talmud and the Rabbins

From the Annotations on the Douay-Rheims Old Testament (1609/1610):

“The Talmud saith they are so called, because they were sung in the fifteen steps going up into the Temple.”

(Douay-Rheims Old Testament, Brief Note on the Gradual Psalms)

“Most of the Hebrew Rabbins, as also the Septuagint, likewise Aquila, and Symmachus translate Thaw according to the signification of the Hebrew word, a sign: as if it were commanded only in general to set one sign or other, not any determinate certain sign or mark.”

(Douay-Rheims Old Testament, Annotations on Ezechiel 9)

“the Rabbins that long after put points or vowels to all other words, put none to this. For all then read Adonai in place thereof.”

(Douay-Rheims Old Testament, Annotations on Exodus 3)

“neither the elder Rabbins, nor later most learned Hebricians, as Rabbi Moses, Aben Ezra, Lira, Paulus Burgensis, and others, never mention Jehovah amongst the Names or titles of God.”

(Douay-Rheims Old Testament, Annotations on Exodus 3)

“Hebrew Rabbins acknowledge here, that in the time of our Redeemer Christ, there shall be made a mutation of nature in wheat.”

(An Anker of Christian Doctrine; on the Eucharist, citing Osee 14)

“the Hebrew Rabbins refer it, pertaineth not to Christ’s service, of whom the same Rabbins later interpret the rest of this Psalm.”

(An Anker of Christian Doctrine; on Psalm 98)

XII. On the Jews, Pressed by Christian Exegesis, Denying David’s Authorship

From the Annotations on the Douay-Rheims Old Testament (1609/1610):

“after that learned Origen, and other Christian Doctors, expounded many Psalms of Christ, the Jews being pressed therewith, began to deny that all were David’s: alleging for their new opinion the titles of divers Psalms, and some other difficulties, ministering occasion of much needless dispute, still acknowledging the whole book to be Canonical.”

(Douay-Rheims Old Testament, Preface to the Psalms)

XIII. The Jews Cast Off; Zion Spiritualized

From the Annotations on the Douay-Rheims Old Testament (1609/1610):

“Ishmael signified the carnal people before Christ, the children of Cetura prefigured Heretics, who suppose themselves to pertain to the New Testament, but are separated no less than the Jews from Christ’s Kingdom.”

(Douay-Rheims Old Testament, Annotations on Genesis 25)

“Christ for all this abandon his Church, as he did the old Synagogue, of which God saith: Deut. 9. They have provoked me in that which was no God: and I will provoke them, in that which is no people.”

(Douay-Rheims Old Testament, Annotations on Psalm 88)

“To be barren without children was ignominious amongst the Jews in the Old Testament, because God having then chosen that only nation for his peculiar people, the confirmation & increase of his Church depended much upon their multiplication. But seeing the Church of Christ in the New Testament should be gathered & consist of all Nations, the Prophet here foresheweth, that Christian Eunuchs living virgins, or continent, should not be ignoble or inglorious, but more glorious and have a better name than sons and daughters: an everlasting name which shall not perish.”

(Douay-Rheims Old Testament, Annotations on Isaias 56)

“Not by the covenant made with the Jews in the old law.”

(Douay-Rheims Old Testament, marginal gloss on Ezechiel 16)

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