Reprinted with permission from The Jewish Religion: A Companion, published by Oxford University Press.
Hasdai Crescas (d.1412), a philosopher and communal leader of the Aragonian Jewish communities, was one of the most influential personalities of Spanish Jewry, in particular in his efforts to prevent Jews from being lured away from Judaism in the wake of Christian persecution. His own son was killed during a persecution in 1391.
Not surprisingly, therefore, Crescas devoted a good deal of his literary endeavors both to defending Judaism against theological attacks by Christians and to offering a critique of the popular philosophical trends. His work in Spanish (later translated into Hebrew), Refutation of the Principle Dogmas of the Christian Religion, came to occupy a prominent place in the literature of Jewish-Christian polemics.
Crescas’s major work, on which his fame as a philosopher rests, is his Or Adonai (Light of the Lord) in which he takes issue with the dominant Aristotelian philosophy and Maimonides’ reliance on this for the interpretation of Judaism. Among other topics discussed in the book is the question of dogma in Judaism, where Crescas has a different arrangement from that of Maimonides. In this Crescas was followed by his disciple Joseph Albo.
Freedom of Will
Crescas’s views on the question of human freedom are startling for a Jewish thinker. The medieval philosophers grappled with the problem of reconciling divine foreknowledge with human free will. Crescas, anxious not to qualify in any way the doctrine of divine foreknowledge, puts forward a deterministic view.
Man is not fated to act in the way he does. He does have the freedom of choice. But the exercise of this freedom of choice is determined by God’s foreknowledge. God knows how man will choose. Man’s choice is guided by the promise of a reward for doing good and the threat of punishment for doing evil. Thus, what is determined by God’s foreknowledge is the whole process by means of which man arrives at his particular choices. There would be no justice in God granting reward to the righteous and punishing the wicked if rewards were in the nature of gifts for virtuous living and punishments were deprivations for evil living. Rewards and punishments are only the means by which a man is spurred on to choose to lead a virtuous life and to reject a vicious life, and they operate as cause and effect.
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