Reprinted with permission from the author.
Popes and Jews
Increasingly in the Middle Ages the popes viewed themselves, or were described as the "vicars" of Christ," or representatives of Christ on Earth. As such, the pope had theoretical jurisdiction over both spiritual and temporal realms and was spiritually responsible for all–Christians, Muslims, Jews and "pagans."
Though the theological position that there is no salvation outside of the Church was (and is) maintained, the Church also recognized that the "Old Testament" came from God and that its laws were binding upon Jews. Thus, the pope had as part of his responsibility, paradoxically, to ensure that Jews obeyed their laws. Although rarely invoked, it was possible for Jews to be accused of heresy for failure to practice their own traditions.
Theologically, too, the witness doctrine demanded that Jews be preserved alive until the end of time. Any attempt to kill Jews, except for proven crimes, was therefore not to be tolerated. All of this, in any event, provided a basis for the popes to intervene to protect the Jews when necessary. (The witness doctrine, as outlined by Augustine in the fourth century, states that Jews are wicked, evil, perverse and damned forever but God wants them to survive because their dispersion serves as testimony to the divine right of Christianity.)
Sicut Judeis – Just as to the Jews
Gregory I, the same pope who acted against the desecration or destruction of synagogues, used in that decree the words that were to become famous as they were renewed by every subsequent pope in the Middle Ages as the "Sicut Judeis" bull: "Just as, therefore, license ought not be granted to the Jews to presume to do in their synagogues more than law permits them, just so ought they not to suffer curtailment in those (privileges) which have been conceded them." From this introductory formula each pope would then add specifics in each bull as it was needed.
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