Introduction
St. Leontius of Neapolis (d. c. 650 AD) was Bishop of Neapolis in Cyprus and one of the most important Greek hagiographers and theological polemicists of the seventh century. He is best known for his Life of St. John the Almsgiver and his Life of St. Symeon the Fool, but he also composed at least five orations against the Jews (Orationes contra Iudæos), delivered in defense of Christian practice — especially the veneration of images and the Cross — against Jewish objections. A substantial fragment of the fifth of these orations was read aloud and formally approved at the Second Council of Nicæa (787 AD), where it was cited as authoritative patristic testimony in defense of the veneration of holy icons. The same corpus was also drawn upon by St. John of Damascus in his orations on holy images. That his writings passed muster at an Ecumenical Council is a measure of their theological weight and doctrinal authority.
The texts below are drawn from Patrologia Græca, vol. 93 (ed. J.-P. Migne, Paris, 1865), cols. 1567–1612, which contains Leontius’s surviving sermons and the Contra Iudæos fragments. Each passage is given first in its original Greek and/or Latin (as preserved in PG 93), followed by an English translation. Column numbers are cited in the format PG 93, col. XXXX.
The thematic divisions below — Deicide, spiritual blindness, the curse of the diaspora, supersessionism, the rejection of the Old Covenant — follow the classical patristic Adversus Iudæos tradition.
I. On the Light to the Gentiles and the Remnant of Israel (Supersessionism)
From the Sermo in Symeonem (Sermon on Simeon’s Reception of the Lord), PG 93, col. 1577.
Latin (PG 93, col. 1577–1578):
“Lumen ad revelationem gentium. Nempe ad hoc ut gentes, quæ in tenebris ac umbra mortis sedent, visum ac lumen recipiant. Et gloriam plebis tuæ Israel. Quanquam enim non omnes orti ex Israele crediderunt, reliquiæ tamen salvæ factæ sunt; ex quibus fuerunt, tum beati Christi apostoli, tum alii quidam fideles. Nec id modo, quin et ipse Dominus noster, ex tribu nobis Juda exortus est. Ipse namque Salvator de se ipse loquens, dicebat, Quia salus ex Judæis est. Idcirco ait: Et gloriam plebis tuæ Israel.”
English translation:
“A light for the revelation of the Gentiles — that is, so that the Gentiles, who sit in darkness and in the shadow of death, may receive sight and light. And the glory of Thy people Israel. For although not all who are born of Israel believed, nevertheless a remnant has been saved; of whom were the blessed Apostles of Christ, and certain other believers. And not only this, but our Lord Himself rose for us from the tribe of Judah. For the Savior, speaking of Himself, said: Salvation is of the Jews. Therefore He says: And the glory of Thy people Israel.“
II. On the Fall and Rise of Many in Israel — Christ as the Sign of Contradiction
From the Sermo in Symeonem, PG 93, col. 1577–1578.
Greek (PG 93, col. 1577–1578):
“ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ· καὶ εἰς σημεῖον ἀντιλεγόμενον· εἰς πτῶσιν μὲν τῶν ἀπίστων, εἰς ἀνάστασιν δὲ τῶν πιστευόντων· οὐ τοῦ βρέφους αἰτίου γενομένου τοῖς μὲν πτώσεως, τοῖς δὲ ἀναστάσεως, ἀλλὰ τῆς οἰκείας ἑκάστου προαιρέσεως.”
Latin (PG 93, col. 1577–1578):
“est in ruinam et in resurrectionem multorum in Israel, et in signum cui contradicetur. In ruinam quidem non credentium; in resurrectionem autem credentium. Non tanquam puer ipse causa futurus esset, qua ruinæ aliis, qua aliis resurrectionis, sed propria cujusque voluntas.”
English translation:
“Behold, this Child is set for the fall and the rising again of many in Israel, and for a sign that shall be spoken against — for the fall of those who do not believe, and for the rising of those who believe. Not as though the Child Himself were the cause of the fall of some and the rising of others, but the free will of each man.”
Commentary by Leontius (PG 93, col. 1577–1578):
Latin:
“Nam Judæorum quidem vulgus, cum miracula quæ fiebant, aspicerent, ad Salvatorem accurrebant: at stulti pontifices dicebant: Dæmonium habet: Quid eum auditis? nonne itaque hi quidem sponte resurgebant; hique vicissim nedum ipsi voluntate cadebant, quin et alios pariter in ruinam impellebant?”
English translation:
“For the common people of the Jews, when they saw the miracles that were being performed, ran to the Savior; but the foolish chief priests said: He hath a devil; why do you hear him? Were not the former rising up willingly, while the latter, not only falling by their own will, were also dragging others down with them into ruin?”
III. On the God-Hated Council of the Chief Priests and Scribes
From the Sermo in Mediam Pentecosten (Sermon for Mid-Pentecost) and Sermo in Symeonem, PG 93, cols. 1577 and 1581.
Greek (PG 93, col. 1581):
“τὸ θεομισὲς ὑπῆρχε τῶν ἀρχιερέων καὶ γραμματέων καὶ λοιπῶν ἀρχόντων συνέδριον, οἵτινες διδάσκοντος τοῦ Κυρίου ἔφασκον· Πῶς οὗτος γράμματα οἶδεν μὴ μεμαθηκώς;”
Latin (PG 93, col. 1581):
“Dei odibile concilium illud erat, pontificum, scribarum, ac reliquorum principum; qui nimirum Domino docente, dicebant: Quomodo hic litteras scit, cum non didicerit?”
English translation:
“That was the God-hated council of the chief priests and the scribes and the rest of the rulers, who, while the Lord was teaching, were saying: ‘How does this man know letters, having never learned?'”
IV. On the Inexcusability of the Jewish Leaders
From the Sermo in Mediam Pentecosten, PG 93, col. 1587–1588.
Greek (PG 93, col. 1587–1588):
“Πάντοθεν οὖν ἀσύγγνωστοι, καὶ ὠφελεῖσθαι μηδόλως βουλόμενοι, οἱ τῶν Ἰουδαίων καθηγεῖσθαι λαχόντες.”
Latin (PG 93, col. 1587–1588):
“Omni ergo ratione venia carent, Judæorum principes, nec quidquam omnino volunt juvari.”
English translation:
“In every respect, therefore, the leaders of the Jews are without excuse, and will by no means accept any assistance.”
V. Deicide: On the Madness of the Christ-Killers
From the Sermo in Mediam Pentecosten, PG 93, cols. 1591–1592. This is perhaps the most striking passage in all of Leontius’s preserved writings. He is commenting on John 7:20, where the Jews accuse Christ of having a demon after He exposed their plot to kill Him.
Greek (PG 93, col. 1591):
“Ὢ τῆς ἀφιλοθέου τῶν Ἰουδαίων ψυχῆς! ὦ τῆς παντόλμου τῶν Χριστοκτόνων μανίας! ὦ τῆς βλασφήμου γλώττης, τῶν πάντοτε ἀντιπιπτόντων τῷ Πνεύματι τῷ ἁγίῳ! Δαιμόνιον ἔχεις, λέγουσι τῷ τοὺς δαιμονιῶντας αὐτῶν θεραπεύσανTI· αὐτοὶ δαιμονῶντες ἀληθῶς ταῖς ψυχαῖς, καὶ τὰ θελήματα τοῦ πατρὸς αὐτῶν τοῦ διαβόλου ποιοῦντες ἀεί.”
Latin (PG 93, col. 1591):
“O Judæorum impium animum! O plenam temeritate Christicidarum insaniam! O blasphemam linguam semper Spiritui sancto resistentium! Dæmonium habes, ei dicunt, qui eorum obsessos a dæmone curasset; vere ipsi animis dæmoniaci, ac patris ipsorum diaboli voluntatem semper facientes.”
English translation:
“O the godless soul of the Jews! O the all-daring madness of the Christ-killers! O the blasphemous tongue of those who always resist the Holy Ghost! ‘Thou hast a devil,’ they say to Him Who had healed their own demoniacs; they themselves truly demoniacs in their souls, and always doing the will of their father the devil.”
VI. On Heretics Who Imitate the Jews’ Impiety and Contempt for Divine Things
From the Sermo in Mediam Pentecosten, PG 93, col. 1591–1592. Leontius draws a direct line of theological enmity from the Pharisees to contemporary heretics.
Latin (PG 93, col. 1591–1592):
“Hocipsum autem etiamnum hæretici faciunt, qui Judæorum improbitatem ac divinorum contemptum æmulantes, vel falsent ac adulterent deiferorum Doctorum sententias; vel, quod nihil minus scelestum est, quæ sunt hæreticorum, falso sanctorum Patrum nomine publicent, ac eorum pravis ac impiis scriptis, illorum veneranda nomina oblinant.”
English translation:
“And this same thing even now do the heretics, who, emulating the wickedness of the Jews and their contempt for divine things, either corrupt and adulterate the teachings of the God-bearing Doctors; or, which is no less wicked, publish what belongs to heretics under the false names of the holy Fathers, and besmear the venerable names of the Fathers with their own depraved and impious writings.”
VII. On the Jews’ Spiritual Blindness and Their Ingratitude Toward God
From the Fifth Oration for the Defense of Christians Against the Jews (Quinta Oratio pro Christianorum Apologia contra Iudæos), PG 93, col. 1603. This sermon was read and approved at the Second Council of Nicæa (787 AD).
Greek (PG 93, col. 1603):
“πολλὴ ἡ τῶν Ἰουδαίων ἡ τύφλωσις, πολλὴ ἡ ἀσέβεια. Ἀδικεῖται ὑπ᾽ αὐτῶν ἡ ἀλήθεια. Θεὸς ὑβρίζεται ὑπὸ γλώσσης ἀχαρίστων Ἰουδαίων.”
Latin (PG 93, col. 1603):
“Certe multa est iniquorum obduratio, vere multa est Judæorum cæcitas, multa impietas. Injuriam patitur ab eis veritas: Deus contumelias sustinet a lingua ingratorum Judæorum.”
English translation:
“Assuredly great is the hardness of the wicked; truly great is the blindness of the Jews, great is their impiety. Truth suffers injury at their hands; God endures insults from the tongue of the ungrateful Jews.”
Continuation (PG 93, col. 1603):
Latin:
“Per reliquias martyrum et imagines multotiens effugantur dæmonia: et hæc injuriis appetentes homines sordidi, subvertunt et illudunt atque derident… et insensati corde videntes non credunt, sed fabulas ac deliramenta hæc existimant; videntes taliter per singulos dies in toto pene terrarum orbe viros impios et iniquos, idolorum cultores et homicidas, et fornicatores, et latrones subito per Christum et crucem ejus compungi, et ad agnitionem veritatis venire.”
English translation:
“Through the relics of martyrs and through images, demons are driven out again and again; and these things, which filthy men assail with insults, they overturn and mock and deride… and those who are senseless in their hearts, seeing, do not believe, but consider these things fables and nonsense; seeing how day after day throughout almost the whole world wicked and lawless men — idolaters, murderers, fornicators, and thieves — are suddenly touched to compunction through Christ and His Cross, and come to the knowledge of the truth.”
VIII. “Let the Jews Be Put to Shame” — On the Accusation of Idolatry
From the Fifth Oration, PG 93, cols. 1603–1605. Leontius turns the Jews’ accusation of Christian idolatry against themselves.
Greek (PG 93, col. 1603–1605):
“αἰσχυνέσθωσαν οἱ Ἰουδαῖοι, οἱ βασιλεῦσιν ἰδίοις τε καὶ ἀλλοτρίοις προσκυνήσαντες, εἴπερ Χριστιανοὺς καταγγέλλουσιν εἰδωλολάτρας. Ἡμεῖς δὲ οἱ Χριστιανοὶ κατὰ πᾶσαν πόλιν καὶ χώραν, καὶ κατὰ πάσας ἡμέρας καὶ ὥρας, κατὰ τῶν εἰδώλων ὁπλιζόμεθα, κατὰ εἰδώλων ψάλλομεν, κατὰ εἰδώλων συγγράφομεν, κατὰ εἰδώλων καὶ δαιμόνων εὐχόμεθα. Καὶ πῶς εἰδωλολάτρας ἡμᾶς καλοῦσιν οἱ Ἰουδαῖοι; Ποῦ νῦν εἰσιν αἱ προσαγόμεναι τοῖς εἰδώλοις ὑπ’ αὐτῶν θυσίαι τῶν προβάτων, καὶ βοῶν, καὶ τέκνων;”
Latin (PG 93, col. 1603–1605):
“Confundantur Judæi, qui reges proprios et alienos adoraverunt, potius quam Christianos pronuntient idololatras. Nos autem Christiani per omnem civitatem et regionem, et per omnem diem et horam contra idola armamur, contra idola psallimus, contra idola scribimus, contra idola ac dæmones oramus. Et quomodo idololatras nos appellant Judæi? Ubi enim nunc sunt exhibita idolis ab eis sacrificia ovium et boum et filiorum?”
English translation:
“Let the Jews be put to shame, they who bowed down before their own kings and before foreign kings, and yet denounce the Christians as idolaters. But we Christians, in every city and region, at every day and hour, arm ourselves against idols; we sing psalms against idols; we write against idols; we pray against idols and demons. And how do the Jews call us idolaters? For where now are their own sacrifices of sheep and oxen and children that were offered to idols?”
IX. On the Jews’ Own History of Idolatry — Reproach to the “Ancient Israel”
From the Fifth Oration, PG 93, cols. 1607–1608. The Christian speaker in Leontius’s dialogue delivers a scorching address directly to “Israel of old,” listing their idolatrous betrayals.
Greek (PG 93, col. 1607–1608):
“Εἴθε καὶ σὺ πρώην τούτοις ἐσχόλαζες προσκυνῶν, καὶ ἐπικαλούμενος τὸν ἐπὶ πάντων Θεὸν, καὶ αὐτοῦ ἐμνημόνευες διὰ τῶν μικρῶν τούτων εἰκόνων καὶ τύπων, καὶ μὴ τὸν μόσχον καὶ τὰς μυίας κατείχες ὑπὲρ τὰς θεοτεύκτους πλάκας. Εἴθε καὶ τὸ ἅγιον χρυσοῦν θυσιαστήριον ἐπόθεις καὶ σὺ, καὶ μὴ τὰς δαμάλεις τῆς Σαμαρείας. Εἴθε καὶ τὴν βλαστήσασαν ῥάβδον, καὶ μὴ τὴν Ἀστάρτην ἐρημώσασάν σου τὴν πόλιν. Εἴθε τὴν ὀμβρόθεον ἠσπάσω πέτραν, καὶ μὴ Βαάλ τὸν Θεόν σου. Ἀλλὰ διὰ τοῦτο αὐτὰ πάντα οὐ προσκυνεῖς, ὁ πάλαι Ἰσραήλ, ἐπειδὴ οὐκ ἠγάπησας τὸν Θεὸν ἐξ ὅλης τῆς καρδίας σου.”
Latin (PG 93, col. 1607–1608):
“Utinam et tu prius hæc adorans vacasses, et invocans eum, qui est super omnia Deus, et ipsum memorasses per has pusillas iconas et figuras, et non vitulum et muscas haberes super tabulas a Deo patratas. Utinam sanctum ac aureum altare desiderasses et tu, et non vaccas Samariæ. Utinam et virgam quæ germinaverat, et non Astartem, quæ desolavit civitatem tuam. Utinam et divinitus imbrem dantem petram salutavisses, et non Baal deum tuum. Sed ideo hæc omnia non adoras, prisce Israel, quia non dilexisti Deum ex toto corde.”
English translation:
“Would that you had occupied yourself with adoring these things in former times, and calling upon Him Who is God above all, and remembering Him through these small icons and figures — rather than keeping the calf and flies above the God-wrought tablets! Would that you had desired the holy golden altar, and not the heifers of Samaria! Would that you had embraced the rod that had blossomed, and not Astarte, who laid waste your city! Would that you had hailed the rock that gave rain by divine power, and not Baal as your god! But for this reason you do not worship all these things, O ancient Israel — because you did not love God with your whole heart.”
X. Christ Crucified Before the Eyes of the Crucifiers — Jewish Shame at His Universal Worship
From the Fifth Oration, PG 93, col. 1608 (combined with the parallel Greek text visible in the manuscript tradition). Leontius addresses the Jew on the worship of the Cross.
Latin (PG 93, col. 1607–1608):
“Cum ergo videris Christianos adorare crucem, scito quia crucifixo Christo adorationem offerunt, et non ligno. Nam si naturam ligni coluissent, profecto et arbores et nemora adorassent: sicuti et tu quondam Israel adorabas hæc, dicens arbori et ligno: Tu es Deus meus, tu me genuisti. At nos iterum non sic dicimus cruci, neque figuris sanctorum: Dii nostri estis.”
English translation:
“When therefore you see Christians adoring the Cross, know that they are offering their adoration to Christ Who was crucified upon it, and not to the wood. For if they were venerating the nature of the wood, they would doubtless also adore trees and groves — just as you, O Israel, formerly adored these things, saying to tree and stock: Thou art my God; thou hast begotten me. But we, in turn, do not say to the Cross, nor to the images of the saints: You are our gods.“
XI. The Dialogue on Icons — Jewish Objection and Christian Response
From the Fifth Oration, PG 93, cols. 1597–1609. This famous dialogical section is framed as a dispute between a Jew and a Christian, and was formally read and acclaimed at the Second Council of Nicæa.
Greek (PG 93, col. 1597–1598):
“Ὁ Ἰουδαῖος ἔφη· Ἀλλ’ οὐ προσεκυνοῦντο ἐκεῖνα ὡς θεοὶ τὰ ὁμοιώματα, ἀλλ’ ὑπομνήσεως μόνης χάριν ἐγένοντο. Ὁ Χριστιανὸς ἔφη· Καλῶς εἶπας· οὐδὲ παρ’ ἡμῖν ὡς θεοὶ προσκυνοῦνται οἱ τῶν ἁγίων χαρακτῆρες, καὶ εἰκόνες, καὶ τύποι.”
Latin (PG 93, cols. 1597–1598):
“Judæus dixit: Sed non adorabantur illæ similitudines sicut dii, sed ad recordationem solam efficiebantur. Christianus dixit: Bene dixisti, quia et penes nos sicut dii non adorantur sanctorum characteres et iconæ vel formæ.”
English translation:
“The Jew said: ‘But those likenesses were not adored as gods; they existed only as reminders.’ The Christian said: ‘You have spoken rightly; for neither among us are the representations, icons, and figures of the saints adored as gods.'”
Further in the dialogue (PG 93, col. 1603):
Latin:
“Judæus dixit: Et quomodo per totam Scripturam præcipit Deus non adorari omnem creaturam? Christianus dixit: Dic mihi, terra et montes, creaturæ Dei sunt? qui ait: Utique. Christianus dixit: Quomodo ergo docet inquiens: Exaltate Dominum Deum nostrum, et adorate scabellum pedum ejus, quoniam sanctum est? Et iterum ipse dixit: Cœlum mihi sedes est, terra autem scabellum pedum meorum?”
English translation:
“The Jew said: ‘And how throughout the whole of Scripture does God command that no creature be adored?’ The Christian said: ‘Tell me, are the earth and the mountains creatures of God?’ He answered: ‘Of course.’ The Christian said: ‘How then does He teach, saying: Exalt the Lord our God and adore the footstool of His feet, for it is holy? And again He Himself said: Heaven is My throne, and earth is the footstool of My feet.‘”
XII. On the Diaspora — The Jews Taken Captive by Rome for Denying Their Savior
Note: The following passage does not appear directly in the surviving Leontius fragments of PG 93 but is cited in the broader commentary tradition within the same volume as part of the exegetical catena. However, a parallel theological argument does appear in Leontius’s authentic Contra Iudæos corpus, as preserved in Canisius and at the Second Council of Nicæa. See the editorial note in PG 93, col. 1553 and the fragment below.
The surviving Contra Iudæos fragment from Canisius (PG 93, cols. 1609–1612) addresses the Jews’ objection that the prophecies of a peaceful Messianic kingdom have not been fulfilled:
Latin (PG 93, cols. 1609–1610):
“Hæc enim est Judæorum pervulgata quæstio. Advertant autem omnia facta, et ad exitum perducta esse. Cum enim venturus erat Christus, statim exivit edictum a Cæsare Augusto, ut describeretur universus orbis, deinde omni gente in potestatem Romanorum redacta, omnes pacem fecerunt, et non amplius inter se bella gerentes, quippe qui sub uno capite essent, ad agriculturam se converterunt.”
English translation:
“For this is the Jews’ common objection. But let them observe that all things have come to pass and been brought to completion. For when Christ was about to come, an edict immediately went forth from Caesar Augustus that the whole world should be enrolled; and then, with every nation having been brought under the power of the Romans, all made peace, and, no longer waging war among themselves, since they were under one head, they turned to agriculture.”
XIII. On the Jewish People’s Disobedience to the Law They Claim to Uphold
From the Sermo in Mediam Pentecosten, PG 93, col. 1593. Leontius expounds on John 7:19.
Latin (PG 93, col. 1593):
“Ait siquidem Judæis Dominus: Nonne Moyses dedit vobis legem? et nemo ex vobis facit legem. En, dilecte, unde accuratius noveris, ut quemadmodum superius diximus, tunc suam Dominus ad Judæos doctrinam ex legalibus ac propheticis institueret, cum illi stimulante invidia, dixerunt: Quomodo hic scit litteras, cum non didicerit?”
English translation:
“For the Lord said to the Jews: Did not Moses give you the law? And none of you keeps the law. Behold, dear one, from this you may know more precisely — as we said above — that the Lord then addressed His teaching to the Jews out of the legal and prophetic writings, while they, goaded by envy, were saying: ‘How does this man know letters, having never learned?'”
XIV. The Jews as Sons of the Devil — Perpetual Opposition to the Holy Ghost
From the Sermo in Mediam Pentecosten, PG 93, col. 1591.
Greek (PG 93, col. 1591):
“αὐτοὶ δαιμονῶντες ἀληθῶς ταῖς ψυχαῖς, καὶ τὰ θελήματα τοῦ πατρὸς αὐτῶν τοῦ διαβόλου ποιοῦντες ἀεί.”
Latin (PG 93, col. 1591):
“vere ipsi animis dæmoniaci, ac patris ipsorum diaboli voluntatem semper facientes.”
English translation:
“They themselves truly demoniacs in their souls, and always doing the will of their father the devil.”
XV. On Leontius’s Condemnation of Jewish Obstinacy Alongside Heretics
From the Sermo in Mediam Pentecosten, PG 93, col. 1591–1592.
Latin (PG 93, col. 1591–1592):
“Verumamaram Scribarum et Pharisæorum, quin et hæreticorum obliquationem ac adulterationem relinquentes, ad salutarem doctrinam recurramus.”
English translation:
“But let us, leaving behind the bitter perversion and adulteration of the Scribes and Pharisees — and of the heretics as well — return to the saving teaching.”
XVI. On the Witness of John the Baptist Against the Jews’ Unbelief
From the Sermo in Mediam Pentecosten, PG 93, col. 1593–1594.
Latin (PG 93, col. 1593–1594):
“Joannes quoque Baptista: Medius vestrum stetit, quem vos nescitis: Quibus non id tantum significat, esse Jesum, in medio turbæ, sed, inquit, medius vestrum stat et Dei, in utraque substantia, in quibus exsistit, divinitatis ac humanitatis, simili ambas complexus virtute.”
English translation:
“John the Baptist also said: There hath stood One in the midst of you, Whom you know not — by which he signifies not merely that Jesus stood in the middle of the crowd, but that He stands as mediator between you and God, in both natures in which He subsists — the divine and the human — embracing both with equal power.”
Editorial Note on the Manuscript Tradition and Conciliar Attestation
The Adversus Iudæos writings of St. Leontius of Neapolis were widely circulated and enjoyed remarkable ecclesiastical prestige. As the Migne edition notes in its introduction (PG 93, cols. 1553–1560):
“Porro, Orationes quinque adversus Judæos recitavit Leontius Cyprius. Unius fragmentum amplissimum legitur in actione quarta concilii Nicæni, ad propugnationem cultus imaginum, a synodo merito laudatissimæ; quippe qui respondere conetur Judæis, Christianos Iconolatras, velut idololatriæ reos appellantibus.”
“Furthermore, Leontius of Cyprus delivered five orations against the Jews. A very full fragment of one of them is read in the fourth action of the Nicene Council, for the defense of the veneration of images, deservedly most highly praised by the synod; since it undertook to answer the Jews, who were accusing the Christians of idolatry for venerating icons.”
St. John of Damascus also drew upon these same writings in his three Orations on Holy Images, and Euthymius Zigabenus cited them in his Panoplia Dogmatica. The text passed through the formal approbation of the Seventh Ecumenical Council, making these some of the most ecclesiastically authenticated Adversus Iudæos passages in all of patristic literature.
Sources
- Primary Source: Patrologia Græca, vol. 93, ed. J.-P. Migne, Paris, 1865, cols. 1559–1612. Contains: Sermo in Symeonem (cols. 1567–1580); Sermo in Mediam Pentecosten (cols. 1581–1598); Ex Quinto Sermone pro Christianorum Apologia contra Iudæos (cols. 1597–1610); Fragmentum Contra Iudæos (cols. 1609–1612, from Canisius, Antiquæ Lectiones, t. I, p. 765). Google Books scan: https://books.google.com/books?id=p2Z6PmepRzIC
- Conciliar Citation: Concilium Nicænum II (787 AD), Actio IV, in Mansi, Sacrorum Conciliorum Nova et Amplissima Collectio, t. XIII, col. 43 seq. (Greek) and t. VII (Labbé-Cossart edition, p. 236).
- Secondary/Editorial: J.-P. Migne, Introductory Notice on Leontius Neapolitanus, PG 93, cols. 1559–1568; Jacobus Basnage, De Leontio Observatio (from Canisius, Antiq. Lect., t. I, p. 793), repr. PG 93, cols. 1537–1560.
- Reference Format: This document follows the format of https://christtheking.info/catholic-resources-on-the-jewish-question/selections-of-st-zeno-of-veronas-writings-on-the-jews/