Even philosophers who are unsympathetic to Thomistic philosophy generally agree that Etienne Gilson is one of the important philosophers of this century. Those who have had the privilege of meeting or hearing Gilson also know him as a man of charm, wit, and integrity. These qualities, combined with his erudition, have made Gilson one of the intellectual leaders of the Roman Catholic Church. And there is probably much truth to the claim of his student, Pégis, that, “[N]on-Catho1ic readers have seen in him a ‘liberal’ Catholic scholar, which is a remarkable tribute…”. I have long been an admirer of Gilson's work, and so I was deeply disturbed and saddened by certain passages about Jews and Jewish philosophy in Gilson's autobiographical book, Le Philosophe et la Théologie. The remarks to which I refer are in the second chapter of this book, which has been translated into English by his daughter, Cécile; and were they the remarks of a minor professor, they would not merit any attention whatsoever. But because they are the remarks of a wise man, of one of the most influential thinkers of the century, they merit a consideration which for one reason or other they have not as yet received. My aim here is to show that certain of Gilson's views on Jews and Jewish philosophy are misconceptions; and though what I say here is mainly intended for Roman Catholic readers, some of the points I make will also be of interest to non-Catholics.