JEWISH CONVERTS IN THE WESTERN CHURCH.
In giving an account of well-known Jewish converts in the Christian
Church, one is limited to the information which is supplied from sources
generally connected with the Western or Roman Catholic Church. The
subject naturally divides itself into two parts--(_a_) The
pre-reformation period, (_b_) The post-reformation period. In the former
the Roman Church displayed great zeal, though not according to
knowledge, in her energetic missionary enterprise among the Jews. There
was a missionary seminary in Spain in which men studied Hebrew
literature and qualified themselves for carrying on the controversy with
the Jews. Hence we read of frequent disputations which were held by the
Jewish and Gentile missionaries with the most learned rabbis, often in
the presence of bishops, noblemen, and princes. But, alas! the methods
employed were also often those of force and intrigue, and consequently
un-Christian in the extreme, and the converts thus gained were only such
in appearance, and this led as we know to the terrible Inquisition and
to the final expulsion of the Jews from Spain. In the latter period,
after the Reformation and onwards, the Roman Church has apparently
slackened her zeal for the conversion of the Jews. She has no distinct
missionary organization, and we only hear now and then of clandestine
abductions, generally through the instrumentality of domestic servants,
like the famous Mortara case and the Coen case in the time of Pius IX.,
and that of the Jewish girl of Prague, enticed into a nunnery, which
the _Jewish Chronicle_ reported a few years ago.
Nevertheless, among those who have voluntarily joined the Roman Church
in various centuries, we verily believe--on the ground of their social
standing, their public works, published writings and personal
character--that they embraced Christianity out of pure conviction, and
conscientiously discharged their duties according to the light that was
in them at the time.
The following is a list of Jewish Roman Catholic converts, who have
become historical, very often by making a good impression upon their
contemporaries, and having sought the welfare of the people from whom
they sprung. The names are given in alphabetical order, as this method
seems to be the more convenient for the compiler, and the time and
country in which they lived are added. As they all were members of one
Church, it is not very material to follow the centuries in regular
succession, or to treat of the countries they belonged to separately. An
exception is however made with regard to England, in which the "Domus
Conversorum," the house of converts in London, requires a separate
notice.
Abiathar ha Kohen Esther, of Saragossa, Spain, after her baptism, in the
fifteenth century, married Don Alfonso, son of the King of Aragon. Her
sister Leah also embraced Christianity, and married the Marano Martin
Sanchez. From them some of the Spanish nobility are descended.
Abilis, Simon, a convert in Prague. According to the report of the
Jesuit Eder, he was killed by his father, Lazarus, March 21, 1694,
because he refused to renounce Christianity. The father was put in
prison, where he committed suicide by hanging himself with his
phylacteries.
Abner, of Burgos (called also Alfonso of Valladolid), born in 1270, died
in 1348, became a Christian at the age of sixty. He was a physician by
profession, and learned in Talmud, philosophy and astronomy. He wrote
the following works: 1. "Moreh Zedek" (Teacher of Righteousness). 2. "A
Dialogue between a Christian and a Jew." 3. "A Reply to Kimchi's book
and on Wars of the Lord." 4. "Old Testament Foundations for Christian
Doctrines." 5. "Libro des los tres gracias." 6. "The Offering of
Jealousy." 7. "A Reply to Replies." 8. "Igereth hagezerah," in which he
gives reasons for his conversion.
Abraham Beneveniste, senior chief rabbi of Seville, together with his
son and son-in-law, also rabbis joined the Church in 1492, when they
assumed the name of Cosonel.
Abravanel Samuel (one of the three of the same name) was baptized in
1391, when he took the name of Juan de Sevilla.
Aemilius, Paulus, born in Breslau, Germany probably in the first part of
the sixteenth century, died at Rome in 1576. After embracing
Christianity he was appointed Professor of Hebrew at Ingoldstadt in
1547. He was the first Jewish bibliographer.
Alexander de Franciscis Hebraeus. As a Jew he was known as Elisha de
Roma. After his baptism in the sixteenth century he entered the Order
of the Dominican Friars, in which he distinguished himself as an orator.
Pope Clement VIII. appointed him proctor, then vicar-general, and
finally Bishop of Forli. He wrote--1. Hebrew notes on Genesis and
Exodus, with special reference to the text of the Vulgate. 2. A book
entitled "De Tempore et de Sanctis."
Alexanderson (Ben Alexander) Daniel. After embracing Christianity at
Rouen, in France, 1621, he wrote in Syriac or rabbinic an open letter,
giving the reasons for his conversion and calling upon his former
co-religionists to follow his example. The letter was translated into
several European languages, and went through two English editions.
(London, 1688 and 1703.)
Alfonsi Petrus (Moses Sephardi) was born at Huesca, Aragon, in 1062, and
died in 1110. He was physician to King Alfonso VI. After his baptism he
wrote a series of twelve dialogues between Moses and Pedro, _i.e._,
between himself as a Jew and a Christian.
Alonzo de Cartagena, son of Solomon ha Levi, or Paul of Burgos, was born
in Burgos, Spain, in 1385, and was baptized with his father, brothers
and sisters in 1391. After studying philosophy and law, he became deacon
of Santiago and Segovia. He and his brother, called Gonzalo Garcia,
represented Spain at the Council of Basel. Alonzo, who was called "the
joy of Spain and the delight of religion," published several
philosophical and theological works, as well as some erotic poems.
Andreas Johannes, a native of Xativa in the sixteenth century. After his
conversion he wrote a letter to the congregations of Southern France,
exhorting them to accept Christianity (Paris, 1552). His works which
were originally written in Spanish, were translated into Italian by
Domenio Castila (Seville, 1537), and frequently reprinted in Leipzig,
Venice and Utrecht.
Alfonso de Zamora, born about 1474, embraced Christianity in 1506, and
his father Juan did likewise. Alfonso became professor of Oriental
languages at the University of Salamanca. For over fifteen years he
laboured under the auspices of Cardinal Ximenes, in the preparation of
the Complutensian Polyglot. He wrote a number of grammatical and
lexicographical works, an Epistle in Hebrew and Latin to the Jews in
Rome, in which he tried to convince them of the truth of Christianity,
translations of Commentaries on Isaiah and Jeremiah, &c., an
Introduction to the Targum, and a polemical work entitled, "Libro de la
Sabiduria de Dios."
Anacletus II., Pietro Pierleoni Antipope to Innocent II., from 1130 to
1138. It is maintained that he was a very near descendant of one Baruch,
a rich Jew who had joined the Roman Church. There can be no doubt that
he was of Jewish origin, as Bernard of Clairvaux, a supporter of
Innocent, in a letter to Lothair, wrote that "to the shame of Christ a
man of Jewish origin was come to occupy the chair of St. Peter." He was
friendly to the Jews. This is interesting enough, but the more so,
because it gave rise to the legend of a Jewish Pope by the name of
Andreas, discovered among some penitential liturgies issued by Eliezer
Ashkenazi (Frankfurt on Maine, 1854.) In this it is said Andreas had
himself embraced Christianity, and become successively Cardinal and
Pope. In answer to an appeal from the Jews for protection against an
imminent persecution, he not only, by a speech, subdued the popular
passion but also calmed the Jews by sending them a penitential prayer
which had been composed in Hebrew, signed with his name Andreas.
Another legend in circulation among the Jews, varying in the details, is
that this Pope's name was Elhanan, the son of Simon the Great, a rabbi
of Mayence, who was kidnapped when quite a child by a servant, on the
Day of Atonement. And when he became Pope, the story of his origin was
told him by his old Professor of Wurzburg, when he summoned the Jews of
Mayence to send a delegation to Rome, to discuss the question between
Judaism and Christianity with him. Accordingly, his own father appeared
before him, and one evening made himself known to him by his birth-signs
or, as some say, by a peculiar move in chess which he had learned from
him. The result was that the Pope suddenly fled in disguise to Mayence
and returned to Judaism. But his end was either that he was forcibly
burned at the stake or that he committed suicide. (See "Sippurim," by J.
B. Brandeis, Prague) This is the Judea de Monti, whose Jewish name was
Joseph Zarafti, was born at Fez, hence he is sometimes called "Joseph
Moro," died before 1597. After his conversion to Christianity, he
laboured as a missionary to the Jews at Rome. He published the sermons
which he preached to them under the Hebrew title [Hebrew: mevuchat
hayehudim] ("Confusion of the Jews.") The Roman Jews then protested
to the Curia, when he issued a mild letter to them in 1581, under the
title [Hebrew: igeret shalom] ("Lettera de Pace.")
Aquin de Philippe, born at Carpentras about 1578, died in 1650 at Paris.
He was converted to Christianity in Aquino. His Jewish name was
Mordecai. He was a voluminous writer; the following is a list of his
works. 1. "Primigenæ Voces, sui Radices Breves Linguæ Sanctæ" (Paris,
1620). 2. "Pirke Aboth Sententiæ Rabbinarum Hebraices cum Latina
versione" (_ib._ 1620). 3. "Dessertation du Tabernacle et du camp des
Israelites" (_ib._ 1623). 4. "Interpretatio Arboris Cabbalisticae"
(_ib._ 1625). 5. "Behinat Olam" (L'Examen du Monde) of Yedaiah Bedersi,
Hebrew and French (_ib._ 1629). 6. "Ma'arik ha--Maareket, Dictionarum
Hebraicum Chaldaicum, Talmudico-Rabbinicum" (_ib._ 1629). 7. "Kina
Licrimae in Obitum Cardinalis de Berulli," Hebrew and Latin (_ib._
1629). 8. [Hebrew: yud gimel midot] "Veterum Rabbinorum in Exponendo
Pentateucho Modi tredecim" (_ib._ 1620).
Aquinas, Louis Henri de, son of the above, wrote a translation of the
commentary on the book of Esther, by R. Solomon ben Isaac, with extracts
relating thereto from the Talmud and Yalkut (Paris, 1627), and a Latin
translation of the first four chapters of Levi Ben Gerson's commentary
on the book of Job. (_ib._ 1623.)
Aronda, Pedro de, Bishop of Calahisra and President of the Council of
Castile in the latter part of the fifteenth century, was the son of
Gongolo Alonzo, a Hebrew Christian. Aronda's brother, too, was Bishop of
Montreal in Sicily.
Baena, Francisco, and his brother, Juan Alfonso Di, flourished at the
end of the fifteenth century and in the sixteenth century. They were
both Spanish poets.
Baptista, Gioranni Giona Galileo, was born in Safed in 1588, and died in
1668. His Jewish name was Judah Jonah ben Isaac. After travelling on the
Continent, and being assistant rabbi in Hamburg, he embraced
Christianity in Poland in 1625. Then he went to Italy and was appointed
Professor at the University of Pisa, and later as one of the librarians
at the Vatican. He wrote (1.) "A Sermon in Hebrew and Latin on the
Messiah and the Outpouring of the Holy Spirit on the Apostles." (2.)
"Limud hameshehim" (Doctrines of Christianity), a Hebrew translation of
the Italian Catechism of Robert Bellarmin. (3.) "Berith Hahadasha,"[3] a
Hebrew translation of the N. T., with a preface by Clement IX. (4.) A
Hebrew Chaldaic Lexicon. (5.) A Treatise on the name of Jesus, "Hillufin
sheben sheloshah Targumim," a collection of the differences in the
Targums. Some of the works are in MS. in the Vatican library.
[3] According to G. M. Löwen in "Nathanael," 1903, No. 5, the Hebrew
title of this translation is "Arbaá Abne Hagilyonim Mehattorah
Hahadashah, Asher Neetku Milshon romi lilshon ibri al yad Johanan
hatobel Jonah. Weeherim otham Terumah la Kadosh hakohen hagadol
Klimenthi Tisshü."
Baptista, Garvanni Salomo Romano Eliano. He was born at Alexandria and
died in Rome in 1589. He was the grandson of Elijah Levita, the famous
Hebrew grammarian. Hearing that his brother was baptized at Venice, he
hastened there to win him back to Judaism, but became a Christian
himself in 1551. He wrote a catechism in Hebrew and Arabic, and similar
religious books, but gained especial notoriety as an anti-Talmudist, and
used his influence at the Papal Court to have the Talmud and other
rabbinic literature, destroyed altogether. This actually happened in
some places. But Baptista had to suffer for it, and his name, together
with Joseph Moro and Ananel di Folgio, also converts and companions, are
still branded by Jewish writers. When, in 1561, he was sent by Pope Pius
IV. on a mission to Egypt, the Jews of Alexandria bitterly persecuted
him at the instigation of his own mother.
Bernard, Sarah, born in Paris in 1844, of Dutch Jewish parentage. At the
request of her father she was received into the Roman Catholic Church.
Her early years were spent in a convent. Later she studied dramatic art
in the conservatoire, and became famous.
Bauer, Marie-Bernard (Herman Cohen), was born at Budapest in 1829, died
1898. After his conversion to Catholicism he joined the Carmelite order.
He distinguished himself as a preacher, first at Vienna, where he
delivered a series of addresses, which were published (1866) under the
title, "Le Judaisme Comme Preuve du Christianisme." Eventually he
attained to the rank of a bishop. In 1869 he became father confessor to
the Empress Eugenie. On November 17th, 1869, he delivered the dedicatory
address at the opening of the Suez Canal. He also published a book of
sermons, "Le But de la Vie" (1869), and a pamphlet, "Napoléon III, et
l'Europien" (1867).
Caballeria Bonafos, son of Solomon ibn Labe de la Caballeria, was
baptized in the fifteenth century, and eight brothers followed his
example. Notwithstanding this, some members of this large family
suffered much from the Inquisition.
Carben Victor, a convert, living at Cologne between 1442 and 1515, was
the author of the following controversial works: (1). "Opus Aureum ac
Novum in quo Omnes Judaeorum Errores Manifestatur." (2). "Propugnaculum
Fidei Christianæ, Instar Dialogi inter Christianum et Judæum in quo quod
Jesus verus Messias, verus Deus et Homo, Totius que Humani Generis
Salvator."
Canta Joshua Dei, according to Steinschneider, belonged to the family
Cantarini ([Hebrew: mehakhazanim]), and according to Wolf, B. II. i. 131,
he was a convert to Christianity. He, together with Baptista Vittorio
Eliano, denounced the Talmud as containing blasphemies against the
Christian faith, in 1559, and the result was the burning of Hebrew books,
and his own assassination in the streets of Cremona.
Carthagena don Alfonso, son of Paul of Burgos, died at Burgos in 1456.
He was baptized together with his father, brother and sister, in 1391,
and became Archdeacon of Compostella, and then succeeded his father in
the See of Burgos. The writers in the "Jewish Encyclopædia" contradict
each other in ascribing the succession at Burgos to both him and his
brother Alonzo, which cannot be unless one brother succeeded another. In
1431 he was the representative of Castile at the Council of Basel. Pope
Pius II., in his memoirs, called him "An ornament to the prelacy." Pope
Eugenius IV., hearing that the Bishop of Burgos was about to visit Rome,
declared in full conclave, that "in presence of such a man he felt
ashamed to be seated in St. Peter's chair." Among Carthagena's writings,
on history, morals, and other subjects, there is a commentary on the
twenty-sixth Psalm, "Correctus Ludovicius."
Cohen Todoros, a native of France, lived at Florence in the sixteenth
century. After he embraced Christianity, at the age of fifty, at Geneva,
he wrote a book entitled "Maroth Elohim, Liber Visorum Divinum," in
which he relates the history of his conversion, and quotes passages from
the Bible and Kabbalistic works in favour of Christianity. The work,
published in Paris in 1553, was translated into Latin by Angelo Caruni
(Florence, 1554). It is inserted in Johannes Buxtorf's "Synagoga
Judaica."
Cohen, Archbishop of Olmütz, Austria, at the end of the nineteenth
century. He wrote many works on Roman law, notably one entitled, in
German, "The Persecution of Christians in the Roman Empire from the
Standpoint of Jurists" (1897).
Coronel, Paul Nunez, born at Segovia, died in 1534. He was a rabbinical
scholar, and after his conversion he was appointed Professor at the
University of Salamanca. Cardinal Ximenes de Cisneros commissioned him
to translate the Bible into Latin. This translation is contained in the
"Complutensian Polyglot" (1541-17). He also wrote "Additiones ad Librum
Nicolai Lirani de Differentiis Translationem (Verborum)," which has not
been printed.
Crescenzi Alexander lived at Rome in the seventeenth century. In 1666 he
translated from the Spanish into Italian Antony Colmenarde Ludesina's
treatise on "Chocolate." Mandosius speaks of him as a mathematician who
became celebrated on account of his report, which he edited with
mathematical notes, on the eruption of Vesuvius in 1660.
Christiani Pablo, a convert of the thirteenth century. After his baptism
he became a member of the Order of the Dominicans. He is notorious as an
over-zealous missionary, who cherished the Boanergian spirit more than
the spirit of Christ towards his brethren, and he is only mentioned here
on account of the famous controversy he held at the palace of King James
with the great Rabbi Nahmonides, when he tried to prove from the Talmud
the truth of Christianity, and Rabbi Nahmonides declared that he did not
believe in the Haggadic stories of the Talmud.
Compiegne de Weil, Ludwig, lived at Paris, and later at Metz, in the
second half of the seventeenth century. He was a descendant of Rabbi
Jacob Weil, of Nuremberg. After embracing Christianity he studied
theology at the Sorbonne. He translated several parts of Maimonides'
"Yad ha Hazakah."
Conrat Mose (Cohen), born in Breslau, 1848, attended there the gymnasium
St. Maria Magdalena, where he probably embraced Christianity. He was a
professor of Roman law at the Universities of Zurich and of Amsterdam.
David Bonet Bonjorn lived in Catalonia in the second half of the
fourteenth century. He is said to have been the son of the astronomer,
Jacob Poel. He was baptized in 1391. He had a friend by the name of
Propiat Duran, who was also baptized, but returned to Judaism. P. D.
tried to persuade him to follow his example, but when he refused, the
other addressed an epistle to him under the title, "Al Tehi Ca
Abothekha," which is considered as a masterpiece of satirical criticism
against Jewish converts to Christianity.
Davilla Diego Arias, minister and confident of King Henry IV. of
Castile, died in 1466. He and his family became Christians when Vincent
Ferrer was preaching special sermons to Jews, and it is recorded that
they were generous towards the Church. His second son, Juan Arias
Davilla, was Bishop of Segovia.
Delegado Gonçalo, a Portuguese convert of the sixteenth century, was a
poet. One poem narrates the circumstances of an English incursion in
1596, during which the town of Faro was stormed and sacked. The poem is
dedicated to Ruy Lourenzo de Tovava.
Deza, Diego de, was not himself a convert, but of Jewish descent. He was
second inquisitor-general, Bishop of Salamanca, Professor of Theology
there, friend and protector of Christopher Columbus, and finally
Archbishop of Seville, in which city he died in 1506.
Diego de Valencia, a satirical Spanish poet in the fifteenth century,
after embracing Christianity, entered the Franciscan Order, and
receiving the degree of doctor of theology, was known among his
contemporaries as a very learned physician, astrologer, and master of
sciences (_gran letrado_, _fisico_, _astrologo é mecanico_). He was one
of the leading Valencian poets, and most of his poems are contained in
the "Cancionero de Baena."
Dominico Irosolimitano, born in Safed, Galilee about 1550, died in Italy
about 1620. He was educated at the rabbinical college in his native
city, studying not only the Talmud, but also medicine. After having
obtained the degree of doctor and the title of Rab, he lectured on
Talmudic law in Safed. His fame as a physician spread far and wide, so
that the Sultan of Turkey summoned him to Constantinople as Court
Physician. Subsequently he embraced Christianity, went to Rome, and was
received at the college of the Neophytes, where he taught Hebrew. He was
then employed as expurgator of Hebrew books. Dominicus was the author of
a Hebrew book entitled, "Ma'ayan Gannim" (Fountain of the Gardens), on
the principles of the Christian faith. He also translated into Hebrew
the whole of the New Testament, and most of the Apocryphal books
(1615-17). He was the compiler of the "Sefer ha Zikuk" (Book of
Expurgation), still in manuscript, one copy of which (in the library of
Cardinal Berberini, Rome), shews revision by him as late as 1619.
Drach David Paul Chevalier, born at Strasburg, in 1791, died in Rome.
Drach was the son of a rabbi, and received a good education from his
father. In 1823 he embraced Christianity together with his two daughters
and his son Paul, who afterwards became a priest and a distinguished
Biblical scholar. Drach senior accepted the position of librarian of the
Propaganda in Rome. His principal works are the following: An edition of
the "Bible de Venice," 27 volumes, with copious and learned notes,
Paris, 1827, 33; "Relation de la Conversion de M. Hyacinthe (Simon)
Deutz, Baptisé à Rome le 3 Février," 1826; "Précédée de Quelques
Considérations sur le Retour d'Israel dans l'Eglise de Dieu," Paris,
1828; "Notice Concernant l'Origine et les Progrès de l'Hospice
Apostolique de St. Michel," Rome, 1842; "De l'Harmonie Entre l'Eglise et
la Synagogue, ou Perpétuité de la Foi de la Réligion Chrétienne," 2
volumes, Paris, 1844; "Lexicon Catholicum Hebraicum et Chaldaicum in V.
T. Libros, hoc est Gulielmi Gesenii Lexicon Manuale Hebræo-Latinum
Ordino Alphabetico Digestum," Paris, 1848; "Le Pieux Hebraisant," a work
containing the principal Christian prayers, and a summary of the
Catholic Catechism in Hebrew and Latin, _ib._ 1853; "Documents Nouveaux
sur les Restes des Anciens Samaritains" (from the Annales de
Philosophic Chrétienne), Nov. 1853, _ib._ 1854.
Eliano, Vittorio, grandson of Elijah Levita, a convert of the sixteenth
century. He became priest and canon. Well versed in Hebrew literature,
he was appointed censor of Hebrew books, first at Cremona, afterwards
(1567), at Venice. In this capacity he permitted (1557) the publication
of the "Zohar," and edited the "Tur" in 1558.
Eskelis, Denis Baron de, and his sister, Countess of Winifen, son and
daughter of Freiherr Von Bernhard Eskelis, Austrian financier, who was
the founder of the Austrian National Bank, embraced Christianity in the
nineteenth century. Denis succeeded his father in the management of the
banking-house.
Felix Pratensis, born at Prato, Italy, in the second half of the
fifteenth century, died at Rome in 1539. In 1518 he embraced
Christianity, then joined the Augustine Order and devoted himself to
missionary work among his brethren. He had a perfect knowledge of three
languages, and displayed such great fervour, though apparently with
little discretion, in his sermons, that he was called "the Jews'
scourge." While still a member of the synagogue, Felix published a Latin
translation of the Psalms, entitled, "Psalterium ex Hebræo ad Verbum
Translatum," Venice 1515. He arranged the Masorah for the "Biblia
Veneta," 1518, published by his disciple Bromberg.
Ferretti Francesco Maria (Abot), whose Jewish name was Sabbathai Nahum,
was a native of Ancona or had been rabbi there, for he calls himself
d'Ancona. He embraced Christianity in 1734. He wrote a book entitled,
"La Verita della Fede Christiana," Venice, 1741. In this book there is a
prayer in Hebrew and Italian which gives us an insight into his
experience and life as a seeker after the truth.
The prayer is as follows:--
"Creator of the worlds, Lord of lords! It is revealed and known before
the Throne of Thy Majesty that for many years my heart is restless and
my spirit is drawn hither and thither, in that the thought occurs to me
to forsake the faith of my fathers and to accept the Christian faith. I
do not, however, know whether this desire is good, a pure effect of the
working of the Holy Spirit, which aims at my salvation, and is
determined before the Throne of Thy Majesty, that Thy will and pleasure
should be accomplished in this faith. It is also known unto Thee that
just when I am in the synagogue or in the houses of study, and even in
the highest festivals when I am engaged in prayer, the desire of
acknowledging the Christian faith inflames my heart and mind to the
utmost. I cannot do otherwise. I must leave my bed in the middle of the
night, and with bitter tears which Thou wilt not disdain, beseech Thee,
that on the ground of Thy thirteen attributes, Thou mayest deliver me
from these inward vexations. Yet they become stronger and more vehement
every day, so that I am powerless to overcome them, and in weariness
repine. No sooner does one thought leave me than another arises; the
one whispers this, the other that. I am dumb and without advice. Thou
knowest also that, after I made an excursion and returned home, I felt a
little easier, but these thoughts took hold of me more mightily, making
me anxious with fear and dread, and giving me not a moment's rest either
day or night. They pursue me while dreaming or awake, on all my ways, so
that life is a misery to me. Therefore, O Lord, Thou God of Abraham,
Isaac, and Jacob, who art enthroned over the Cherubim, hear me! O Lord,
hearken unto me! Here I am, here I am! Behold, in fasting and in prayer
I supplicate Thy lovingkindness and grace, that Thou mayest graciously
incline to me from Thy throne of glory and grant my request. O, my God,
teach me to pray humbly and acceptably. Give me a new and pure heart,
and renew my spirit, that I may be enabled to understand the inward
emotions and to perceive the truth. Save me from this tribulation, and
lead me in the right way. If it is determined before the Throne of Thy
Majesty that I should accept the Christian faith, because it is good,
holy, and acceptable to Thee; O, so may it please Thee that I should
walk about in peace, and not depart from Thy way and will. All things
come from Thee, and Thou hast dominion over all, and Thou enlightenest
the eyes of those who love Thee, and Thou accomplishest that which is in
accordance with Thy counsel. When after this month is passed, these
spiritual emotions do not cease, then I will in truth acknowledge that
Thou alone from Thy dwelling place in heaven hast wrought this
restlessness in me, in order to lead me to my soul's salvation. So take
hold of me with Thy right hand, bring my soul near to redemption, and
save me from mine enemies. Thou anointest my head with oil, my cup
runneth over. Surely goodness and mercy shall follow me all the days of
my life, and I will dwell in the house of the Lord for ever. Praised be
Thou, O Lord. Teach me Thy statutes. Praised be Thou who hearest prayer.
Amen."
Ferrus, Peter, a Jewish convert to Christianity, lived in Spain in the
fifteenth century. He was a poet of ability, but lacked discretion as
well as charity in his poems with regard to the Jews.
Franchi, Guglielmo Dei, born in Rome, died there about 1660. After
having embraced Christianity he joined the monastic order of
Vallombrosa, and devoted himself to the dissemination of knowledge of
Hebrew among Christians. In 1596 he published, at Rome, a Hebrew
alphabet ("Alphabeticum Hebraicum"), giving the rules for the reading of
Hebrew, and three years later a short Hebrew grammar. (Bergamo, 1599.)
Gonzalo, Garcia De Santa Maria, son of Paul of Burgos, was baptized with
his father in 1379, when he was eleven years old. He was appointed
archdeacon of Briviesca in 1412, and then successively Bishop of
Astorga, of Placentia, and of Siguenza. Besides his ecclesiastical and
historical studies, he made himself familiar with Jewish literature, and
was one of the most learned men of his time in Spain. He was present at
the Council of Basel as a delegate from Aragon.
Forti, Hortensius (Johanan Hazak), Jewish convert to Christianity, lived
in the sixteenth century, born at Gorima, and settled at Prague, under
Maximilian II. He wrote "Dikduk Leshon Kodesh," a Hebrew grammar,
Prague, 1565-66, and "De Mystica Literarum Significatione," in which he
expatiates on the different ways of writing the Holy Name. The latter
work was published by Kircher in his "Oedipus Aegptytiacus ii."
Heydeck, Don Juan, was before his conversion to Christianity a rabbi in
Germany, and afterwards professor of Oriental languages at the
University of Madrid. In 1792 he published a work in three vols.
entitled, "Defense de la religion Christiana," in which he reputed the
errors and attacks of Voltaire and Rousseau. This work next to the Bible
was the means of convincing Dr. Cappadose and Da Costa of the truth of
the Gospel. In 1807 Napoleon convoked a great Jewish Sanhedrin, when
some of the delegate rabbis were exuberant in their flattery of him as
if he had been the Messiah. Thus the Italian Rabbi Segri, in an oration
in honour of Napoleon's birthday said: "Truly a supernatural genius
appeared upon earth, invested with greatness and infinite fame." _Et ecce
cum nubibus coeli quasi Filius hominis veniebat et dedit ei potestatem
et honorem et regnum_ (Dan. vii. 13). R. David Zinsheimer, of
Strassburg, applied to him in a sermon, Isa. xlii. 1, 4, 6. Another
Italian rabbi opened the sitting with a speech in which this passage
occurs in reference to Napoleon. _Le genie createur, qui parmi les
mortels est le mieux formée à l'image de Dieu, en suit les traces
sublime._ It was then that Heydeck wrote to them, "If the Son of Man
shall make you free, ye shall be free indeed" (John viii. 36.) (See
"Christen und Juden," by Dr. A. Fürst, p. 202. See also the "Missionary
Journal" of Dr. Joseph Wolf, 1824, containing a letter of Heydeck to a
friend of Wolf in England, in which he expresses great interest in
Wolf's journey to Jerusalem, and asks his correspondent to tell him that
it is his wish that he may become like Joseph in Egypt, a deliverer of
his brethren according to the flesh.)
Henekstein, Alfred Freiherr Von, born at Ober Dobling, Austria, 1810,
died in Vienna, 1882. He was the son of the banker Joseph Von
Henekstein, and embraced Christianity in 1828. Joining the army in the
same year, he was gradually promoted, until in 1869 he was appointed
Chief of the General Staff. As such he acted under Benedek in the
Austro-Prussian war, when the Austrian army, through the blunders of
commanding officers, was defeated, and he and his superior were arrested
to appear before a court-martial. After some time the court was
dismissed without having given judgment. Leaving the army, Henekstein
passed the rest of his life in retirement in Vienna.
Hess, Ernst Friedrich, lived in the sixteenth century. He was the author
of a controversial book entitled, "Neue Juden-geissel," cited as
"Flagellum Judæorum." (Fritzlar, 1589.) (Strack, "Sind die Juden
Verbrecher," p. 7.)
Ibn Vives, Juan, grandson of one of the richest Jews of Valencia, was
the author of a book entitled, "Veritate Fidei Christianæ." It is
asserted in the "Jewish Encyclopædia" that he did this in self-defence,
because he was condemned in 1510 for Judaizing, but no proof is given.
Iolante, a converted Jewess, married Dam Luis, brother of Henry, King of
Portugal, in the sixteenth century.
Isaac Johann Levita, born in Germany 1515, died at Cologne, 1577. At
first he was a rabbi at Wetzler, he was baptized as a Protestant in
1546, but joined the Roman Catholic Church, and was appointed professor
of Hebrew at Cologne, which office he held until his death. He wrote a
Hebrew grammar in 1556. He also edited Maimonides' work on astrology,
and Moses ibn Tibbon's commentary on Aristotle's physics (Cologne,
1555).
Johannes Hispalensis, flourished between 1135 and 1153. He was a native
of Toledo, and hence also was called J. (David) Toletanus. He was one of
the earliest translators from the Arabic. He translated chiefly
astrological and astronomical, but likewise some philosophical, and a
few medical, works, such as "Fons Vitæ," and "Epitome Totius Astrologæ."
Johannes Pauli, born about 1455, died at Thann, 1530. He became a
distinguished preacher of the Franciscan Order at Oppenheim and
Strassburg, at which latter place he took notes of Geiler's Sermons,
which he edited at Schlettstadt, 1517. He is known chiefly, however, for
his collection of jests under the title, "Schimpf und Ernst" (Thann,
1519). Some of his stories were taken over into the "Hundred Merry
Tales" used by Shakespeare.
John, of Capua, an Italian Jewish convert in the thirteenth century. He
translated Rabbi Joel's Hebrew version of "Kallilah wa Dimnah," from
Arabic into Latin, under the title, "Discetorium Vitæ Humane," and his
translation was the source from which that work became so widely spread
in almost all European tongues.
Joshua Halorki was born in Spain in the latter part of the fourteenth
century, at Lorca, in Murcia. He early distinguished himself as a subtle
Talmudist and skilful physician. He was a Jew of the straitest sect. His
scrupulous search for arguments against Christianity was over-ruled to
his discovering that Christianity was founded on the Rock of Ages,
against which the very gates of hell could not prevail. Dr. Joshua de
Lorca then confessed, publicly, that in assaying to convict the Hebrew
Christian, Solomon Halevi, of heresy, he proved himself to be ignorant
of the spirit, and an unbeliever in the letter, of Moses and the
Prophets. He begged for the privilege of being baptized. He assumed the
name, when the sacrament of baptism was administered to him, of Geronymo
à Santa Fé. It was soon made evident that Joshua--or Geronymo, or
Hieronymus, as he is variably known in ecclesiastical history--was a
chosen vessel in the hands of his Redeemer. The new Hebrew Christian
devoted his immense wealth, intellectual and other, towards the
promotion of his Saviour's honour and glory, especially amongst his
Jewish brethren. His extensive acquaintance with Talmudical and other
Jewish lore, enabled him so to expose their false teaching, as to make
their fallacies very evident to such as would not hoodwink their reason
by impervious prejudice. His celebrated work, "Probationes N. T. ex V.
T. per quas doctrina Talmud improbitur, et dicitur liber contra errores
Judæorum," is one of the most decisive testimonies for Christianity, and
against Talmudism, which a Hebrew Christian witness could have borne.
In the year 1413, an ever memorable conference between Jewish and
Christian divines was agreed upon. The meeting was convened at Tortosa,
in Aragon. The Pope-Pretender, Benedict XIII., or Pedro de Luna,
presided. The most renowned and famous Rabbis of the time were ranged on
one side, Geronymo à Santa Fé--assisted by Andreas Baltram, a native of
Valencia, another Hebrew Christian, afterwards Bishop of Barcelona--on
the other side, and they met on the 7th of February, 1413, to discuss
whether "Jesus, called of Nazareth, who was born at Bethlehem in the
latter days of King Herod, seventy years before the destruction of the
second temple, who was crucified, and died at Jerusalem, is really the
true Messiah, foretold by the prophets of the Old Testament." The
discussion lasted till Nov. 12, 1414. It occupied sixty-nine sessions.
It was attended by the grandees of the Church and Synagogue of the day.
The result was wonderful. All the Jewish disputants, with the exception
of two, admitted, and signed a declaration accordingly, that they were
fairly vanquished, and that utterly. Upwards of five thousand Jews made
a public confession of their faith in Christ, and were baptized into the
same.
There is an account of that conference in a parchment MS., consisting of
409 fols., in Sto. Lorenzo del Escorial, entitled, "Hieronymi de Santa
Fide Medici Benedicti XIII. Processus rerum et tractuum et Europæ,
Rabbinorum ex une parte, et Catholicorum ex alia, ad convicendos Judæos
de adventu Messiæ." Contemporary Jewish writers are ominously silent
about it. The story of Joshua Halorki is full of suggestive matter for
serious thought for the Rabbis of modern synagogues, and for Christian
ministers of modern churches.
John, of Valladolid, born 1335. An able speaker and acquainted with
rabbinical literature, he persuaded King Henry of Castile that he could
convince the Jews of the truth of Christianity if they were obliged to
listen to him and to answer his questions. An order was accordingly
issued, compelling the Jews to attend John's lectures in their
synagogues and to discuss them with him. In company with another Jewish
convert, John travelled throughout the Castilian provinces, lectured and
debated in the synagogues, but with lack of success. At Avilla, he
assembled the Jews four times and discussed with them the tenets of
Christianity before numerous Christian and Moslem audiences. At Burgos,
he summoned Moses ha Cohen, of Tordesillas, to a religious controversy
in the presence of Archbishop Gomez, of Toledo, but he made no
impression upon his opponent. Just because he was not content in
bringing arguments from Scripture to prove Christian doctrines, but in
imitation of the rabbinical method, he tried to base a doctrine on the
form of a letter. Thus, for instance, he claimed that the final closed
"mem" in the word [Hebrew: lemarbeh] (Isa. ix. 6), is an allusion to the
immaculate conception.
Levi Barach (Joseph Jean François Elie), born at Hagenau, Elssas, 1721,
embraced Christianity in Paris, 1752. His wife refused to live with him,
and he refused to divorce her according to Jewish law. He obtained from
the Bishops of Verdun and Metz canonical opinions that a baptized Jew
might marry a Christian if his wife refused to be converted with him.
Levi Ben Shem Job, Portuguese convert, lived at the end of the fifteenth
century. He is identified by some scholars with a certain Antonio, who
was chief surgeon of King John II., and who wrote a pamphlet entitled,
"Ajudo da Fé Contra os Judaeos."
Mandl Christof, a Hungarian Jewish convert, baptized in 1534. His
godfather was George, Margrave of Brandenburg, to whom Mandl dedicated
his tract entitled, "Dass Jesus sey das Ewig Wort" (1536). He also wrote
two other tracts on the "Seventy Weeks of Daniel," and "Jesus is the
Messiah" (1552-7).
Margarita Antonius, son of Rabbi Jacob Margoliouth, of Regensburg, was
baptized in 1552, at Wasserburg, Bavaria. He was teacher of Hebrew
successively at Augsberg, Meissen, Zell, Leipzig, and Vienna, where he
died. His book, "Der ganze Jüdische Glaub," &c., contained among some
good things, many bad and foolish things, and caused much harm to the
Jews and to the author himself. His work was variously received. Luther
made use of it in his writings. It was praised by Hoornbeek, B.
Luthenes, and Joseph Muller, while Wagenseil (who, as is well known, was
not very partial to the Jews,) spoke of it less favourably. According to
de le Roi he joined the Roman Church as a Protestant.
Medici Paulus, a Jewish convert of whom the Roman Catholic Church had
reason to be proud, was a learned theologian and a skilful
controversialist against modern Judaism. Of his numerous works may here
be mentioned: 1. "Catalogo de Neofiti" (_illustri_), 1701. 2.
"Promptuarium Biblicorum Textuum ad Catholicum Fidem confirmandam et
Judaeorum informandam perfidiam" (1707). 3. "Dialoghi sacri supra il
vechiv e Nouvo Testamento," 41 parts in 21 vols. (Venice, 1731-35). 4.
"Riti e costumi degli Ebrei confutati" (Fifth edition, Venice, 1557).
This work is partly supplementary and partly antagonistic to a similar
work by the famous Jewish scholar, Leon de Modena.
Mendelson (Sorel) Mendelssohn, youngest daughter of Moses Mendelssohn
the philosopher, joined the Church of Rome at the beginning of the
eighteenth century. She is described as "a woman of broad interests,
clear judgment, and exquisite manners."
Morasini Giulio (Samuel Ben Nahamias, Ben David, B. Isaac, B. David,
Baal Teshubah) was born at Venice, 1612; died in 1687. He was descended
from a wealthy family which traced its ancestry back to Nehemiah. In
1649 he was present at a disputation held in Venice between two Jews
(one of whom was a convert), relating to the "Seventy Weeks of Daniel."
He then, together with his brother Joseph, decided to embrace
Christianity, and was baptized November 22 of the same year, his
godfather being Angelo Morasini, whose name he took. He went to Rome
under Alexander VII., intending to become a Capuchin monk, but was
dissuaded by the Pope. Clement IX. appointed him Hebrew scrittore of the
Vatican library, and he taught Hebrew in the Propaganda. He was the
author of a work entitled, "Derek Emunah" (Way of Faith), Rome, 1683. It
has as a frontispiece a portrait of the author at the age of
seventy-two, and is preceded by a sketch of his life.
Nachman ben Samuel Halevi, Rabbi of Busk, Galicia. When Mikulski, the
administrator of the Archbishopric of Lemberg, invited the
representatives of Judaism to a disputation with the Frankists, July 16,
1759, he was one of the Frankist delegates. He afterwards became a
Christian, and took the name of Pietr Jacobski (Gräetz x., 392).
Nola, Menahem (John Paul Eustatius), born about 1570, died at Rome about
1608. Having instructed Thomas Aldobrandino, brother of the Pope Clement
VIII., in Hebrew, he was influenced by him to become a Christian, and was
baptized in 1568. He was the author of several Italian works, mainly in
defence of Christianity. "Sacro Settenario" (Naples, 1579) is a
compilation of extracts from the Bible, with an explanation of the
ceremony of the opening of the gates in the year of Jubilee. "Salutori
Discorse" (_ib._ 1582) contains nine sermons on various dogmas of
Christianity, including those of the Trinity and the necessity for the
coming of the Messiah. Some of Nola's works are found in the library of
the Vatican, among them being commentaries, in manuscript, on
Lamentations and Ruth. He wrote also a description of the Hebrew
manuscripts in that library.
Nunez, Henrique Judae, Portuguese convert, born in Borba, Portugal, died
in 1524. It is asserted that he acted as a spy against his people, and
in consequence was stabbed by two Maranos, disguised as monks. He had
received the appellation of Firme Fé, was revered as a saint, and people
ascribed marvellous healing power to his tomb.
Vettinger, Edward Maria, born at Breslau, 1808, died at Blaseritz, near
Dresden, 1872. In 1828 he embraced Christianity. He wrote many works,
comprising novels, poems, satires, historical and biographical writings,
a complete list of which may be found in the "Moniteur des Dates," vi.,
83, Dresden, 1868. This work may be mentioned here in particular. It
gives short biographical notes of important men (over 1,000,000 in
number) from the dawn of history to the date of the completion of the
book, including living persons.
Paul de Burgos, called also Santa Maria. His Jewish name was Solomon ha
Levi; born at Burgos 1350, died in 1435. He was the wealthiest and most
prominent Jew of the city, and was thoroughly conversant with the Talmud
and rabbinical literature, and up to his fortieth year he officiated as
Rabbi of Burgos. His scholarship and intelligence, as well as his piety,
won the praise of Isaac ben Sheshet. Abrabanel, in his Commentary on
Isa. xxxiv., calls him a wise man. He embraced Christianity in 1370, in
his native place, after having studied diligently the O. T., especially
Jer. xxxi., the N. T. and the works of Thomas Aquinas. He said later,
_Paulus me ad fidem convertit_. His mother and his children were
baptized with him, but not his wife, who refused, yet was later
reconciled to him and also baptized. After finishing his theological
studies at Paris, he was ordained and appointed Archdeacon of Trevino,
and in 1402 became Bishop of Carthagena. Subsequently he became a member
of the regency of Castile and Archbishop of Burgos. He wrote "Dialogus
Pauli et Sauli Contra Judæos sive Sive Scrutinium Scripturarum," but his
principal work (in 1427) is "Additiones," which consists of addenda and
emendations to Nicolas de Lyra's Postiles on the Bible; also, in his old
age, he composed a "Historia Universal" in Spanish verse. As Jewish
writers assert that ambition and vanity were the motives of his
conversion, I give a short extract from his testament to his son, in
order that the reader may judge whether this charge is justified: "What
wouldest thou, my dearly beloved son, like best that I should give thee
while I am still alive, or leave for thee when I die? What better thing
could it be than the extension of that knowledge which thou hast already
gained from the Holy Scriptures, and which will strengthen thy
well-ordered zeal for the Christian truth?" He then quotes Isa. xxxviii.
19: "The father to the children shall make known Thy truth," and
continues: "I was not learned in my youth, but educated in Jewish
blindness and unbelief. While I learned to know the Holy Scriptures from
unholy teachers, I received the opinions of erring men who obscured the
pure letter of the Scriptures with impure devices. But it pleased Him
whose mercy is infinite to call me out of darkness to light and out of
the pit into the pure air of heaven; so that it appeared to me as if
scales fell from the eyes of my understanding. I began to seek the
truth, and to trust no more in myself, and so with a humble spirit I
prayed to God to shew me what appertained to the salvation of my soul.
Day and night I sought help from Him, and so it happened that my love
for the Christian truth increased, and finally I received strength
publicly to confess the faith which was already in my heart." Then after
telling his son how God had blessed him in raising him to a high
position of usefulness and dignity in the church, and that he had been
on intimate terms with King Henry III. and chancellor of his son, the
Regent of Spain, he intimates to him that, with all this, he had not
accumulated any worldly wealth. _Unum est quod silentio committere non
possumus nobis_ _ex Levitico sanguine descendentibus._ "One
circumstance which I cannot pass over in silence is this: that we are
descendants of Levi, and the promises which were given many centuries
ago have been fulfilled--'Wherefore Levi hath no part nor inheritance
with his brethren, the Lord is his inheritance according as the Lord thy
God promised him' (Deut. x. 9). Truly God Himself is our inheritance.
Christ is our portion. This, my dearly beloved son, is my testament for
thee, and let it also be thine inheritance, that the Law of the Lord may
be thy joy, and that thou shouldest meditate upon His Word day and
night."
Paulus of Prague, Elhanan ben Menahem; born in Chelm, Poland, about
1540; died at Prague about the end of the sixteenth century; baptized at
Nuremberg, 1556. He wrote several works in German, with Latin titles, in
defence of Christianity--1. "Solida et Perspicua Demonstratio de SS.
Trinitate." 2. "Confessio Fidei et Testimonia Scripturæ Sacræ de
Resurrectione Mortuorum." 3. "The Book of Jona," translated in Hebrew,
Greek, Latin and German. 4. "Mysterium Novum," with a preface of a
Hebrew poem consisting of 139 verses, arranged in alphabetical order,
and giving an acrostic of his own name. 5. "Symbolum Apostolicum." It is
asserted that he was twice baptized, or that he relapsed; but as writers
are not in accord with each other, as to dates and places, we may have
our doubts about it.
Pierleoni (of a noble Roman family descended from a Jewish banker of
Rome) was baptized in the first half of the eleventh century, and took
the name of Benedictus Christianus. His son was named Leo, and his
grandson Petrus Leonis. It is from the latter that the family name is
derived. Petrus was prominent in the liberation of Pope Gelasius II.,
and when Petrus died, his son of the same name was Cardinal, and on
several occasions rendered service to the Church. In 1130, this son,
Cardinal Pierleoni was elected Pope under the name of Anacletus II.,
while the counter party chose Innocent II.
Ponte, Lorenzo da (Jeremiah), born at Ceneda, Italy, 1749; died 1837. He
belonged to a well-known Jewish family, which had produced the
Italian-Turkish diplomatist, Dr. Israel Congeliano. He embraced
Christianity, assuming the name of Da Ponte, in honour of a Catholic
bishop who was his protector. At an early age he became professor of
_belles lettres_ at Treviso, and published various poems, including a
political satire, which led to his exile. He went to England and was
secretary to the Italian Opera Company in London. Then he went to
America, where he wrote various plays, sonnets, critical essays, and a
translation of the Psalms. But his best known work is his extremely
interesting "Memoirs," which Zuckerman has compared to Franklin's
Autobiography. They indicate that even in his youth he was proficient in
Hebrew, and the impress of his ancestry and of his early Jewish studies
has been discerned by critics of his works and views.
Raphael, Mark, an Italian Jewish convert, flourished at Venice at the
beginning of the sixteenth century. It is said that he was a rabbi
before his conversion. He was consulted by Henry VIII. on the question
of the legality, according to Jewish law, of his levirate marriage to
Catharine of Braganza, and was invited by him to England. Raphael
accordingly arrived in London on January 28, 1531 (Calendar of State
Papers, Spanish, i. 335). He decided that such marriage was legal, but
suggested that the King might take another wife conjointly with the
first. Later, he reviewed his opinion by pointing to the object of
levirate marriage, and contending that as no children had been the
result of the union, the King must have married his brother's widow
without the intention of continuing his brother's line, and consequently
the marriage was illegitimate and invalid. We have here the picture of a
man whose mind as a Jew was trained in rabbinic quibbles, and as a
Romanist had learned to hold the doctrine of intention.
Raimuch (Remoch) Astruc, physician of Fraga, in the fourteenth century.
As an orthodox Jew he visited Benveniste ibn Laki, of Saragossa, and
other prominent Jews; but in 1391 he embraced Christianity, taking the
name of Francisco Dias Corni, and endeavoured to convert his former
Jewish friends, among them, En Shealticel Bonfos (Gräetz viii. 85).
Ratisbonne Alphonsi Marie, born at Strassburg in 1812, and died at
Jerusalem, 1884. After taking his degree in law he visited Rome, when
probably he met his brother, who won him for the Church. After passing
through the novitiate of the Society of Jesus, he joined the Order of
Notre Dame de Sion. He then went to Jerusalem, founded the Order of the
Sisters of Sion there, had a school for Jewish children, and officiated
there as a priest until his death. He was the author of "Elevations sur
les Litanies de la Sainte Vierge."
Ratisbonne, Marie Thédor, brother of the former, born at Strassburg,
1802; died at Paris, 1884, was also a lawyer before his conversion. He
became successively, Professor in the Petit Seminaire, Assistant Rector
of the Cathedral of Strassburg, and Superior-General of the Order of
Notre Dame de Sion, founded by him in thanksgiving for the conversion of
his brother. Among other works, he published, "Essai sur l'Education
Morale" (Strassburg, 1828). "Histoire de Saint Bernard," 2 vols. (_ib._
1841). "Le Manuel de la Mère Chrétienne" (_ib._ 186). "Questions Juives"
(1868). "Miettes Evangeliques" (_ib._ 1872). "Reponse aux Questions d'un
Israélite de Notre Temps" (_ib._ 1878).
Ricius Augustinus, Jewish convert to Christianity and astronomer of the
fifteenth century. He was a disciple of R. Abraham Zacuto, and wrote a
work on the motion of the eighth sphere, a Latin translation of which
appeared in Paris, 1521. He quotes Ibn Ezra, Abraham ben Hiyya, and
other Jewish authors, and mentions the epoch 1477.
Riccio Paulo, or Paulus Riccius, was born in Germany, and flourished in
the first half of the sixteenth century. After his conversion to
Christianity he became Professor of Philosophy in the University of
Pavia, subsequently he was physician to Maximilian I. He was a friend of
Erasmus, and held a controversy with Eck on astronomical subjects. He
sought the spiritual welfare of his Jewish brethren, and imparted to
Christians much information about Jewish literature. His best known book
is his "De Posta Lucis R. Josephi Gecatilia" (Augsburg, 1616), which is
a free translation of a part of the Kabbalistic work of "Sha'a re Orah,"
by Joseph Gikatila. Jerome Riccio (Hieronymes Riccius), Paulo's son,
sent a copy of the work to Reuchlin, who utilized it in the composition
of his "De Arte Cabbalistica." Riccio relates that he was ordered by the
Emperor Maximilian to prepare a Latin translation of the Talmud. All
that has come down of it are the translations of the tractates of
"Berakhoth, Sanhedrin, and Makkoth" (Augsburg, 1519), which are the
earliest Latin renderings of the "Mishnah" known to bibliographers. The
most important of his works is "De Cælisti Agricultura," a large
religio-philosophical work in four parts, dedicated to the Emperor
Charles and to his brother Ferdinand (Augsburg, 1541, 2nd ed. Basel,
1597). His "Opuscula Varia," which contains a treatise on the 613
commandments, a religio-philosophical and controversial work, aiming to
demonstrate to the Jews the truths of Christianity, and an introduction
to the Kabbalah, followed by a compilation of its rules and dogmas, went
through four editions (Pavia 1510, Augsburg 1515, 1541, and Basel 1597).
Riccio wrote about ten other works, all in Latin, on various religious,
philosophical and Kabbalistic subjects, which appeared in Augsburg in
1546, and were reprinted in Basel in 1599.
Rittangel, Johann Stephanus, controversial writer, born at Forsheim,
near Bamberg; died at Königsberg in 1652. He first became a Roman
Catholic, but when he found out the serious errors of the Roman Catholic
Church he became a Protestant. He was professor of Oriental languages at
Königsberg, and issued a number of translations of Hebrew works: one of
the "Sefer Yezirah" (1642); one of the "Passover Haggadah" (1644); he
published also his "Libra Vertatis" (Fraenker, 1698); and one of the
earliest translations of Jewish prayers, under the title,
"Hochfeyerliche Solentäten, Gebete und Collecten Anstalt der Opfer,
nebst andern Ceremonien so von der Jüdischen Kirchen am Ersten
Neuen-Jahrstag Gebet und Abendgebet werden müssen" (Königsberg, 1653).
His posthumous work, "Biblia Veritatis" was written to substantiate the
claim that the Targums prove the doctrine of the Trinity. This is also
the subject of his "Veritatis Religionis Christianæ."
Rosenthal, David Augustus, German physician and author, born at Neisse,
Silesia, 1812; died at Breslau, 1575. In 1851 he embraced Roman
Catholicism and set about to improve the tone of the Catholic press and
the condition of the Catholics of Silesia. In 1862 he edited the
poetical works of the Roman Catholic mystic, Angelus Silesius, better
known as Johan Scheffler. Between 1869 and 1872, he published his
"Convertetenbilder aus dem neinzehnten Jahrhundert" (4 vols.,
Schaffhausen), or biographical sketches of Jews and Protestants who had
embraced the Roman Catholic faith during the nineteenth century. This
was arranged according to countries. A supplement of the entire work is
found in the last volume. The "Convertetenbilder," which went through
several editions, is a very important contribution to the history of the
Church in the nineteenth century, and supplements de le Roi's work,
"Geschichte der Evangelischen Juden Mission," which treats only of the
Jews who have joined the Protestant Church.
Santangel (Sancto Angelos) Luis (Azorias) De, a convert and learned
jurist of Calatayad, Spain, died before 1459. He was converted by the
sermons of Vincent Ferrer (probably in 1412, when that missionary was
most active) and was made magistrate of the capital of Aragon. One of
his grandsons took part in the discovery of America by lending 17,000
ducats towards the expenses without interest.
Sixtus Sinensis, born at Sienna in 1520; died in 1569. After embracing
Christianity he joined the Franciscan Order. By the order of Paul IV.,
Sixtus and another convert travelled about the Papal States preaching in
the synagogues. He was more favourable to the Zohar than to the Talmud.
Besides homilies and mathematical writings, Sixtus was the author of the
"Bibliotheca Sancta" (Venice, 1566), a Latin work in eight books,
treating of the divisions and authority of the Bible. It contains an
alphabetical index and an alphabetical list of the rabbinical
interpreters of the Bible.
Ugolino Blaisio, an Italian Jewish convert, born about 1700. He is known
for his "Thesaurus Antiquitatum" (34 vols., Venice, 1744-69). In this
work he reprinted most of the seventeenth century treatises on Jewish
antiquities by Bochart, Bonfrère, Buxtrof, Carpzov, Cellarius,
Clavering, Deyling, Goodwin, Hottinger, Huet, Lowth, Opitz, Pfeiffer,
Prideaux, Reland, Rhenferd, Saubertius, Selden, Sigonius, Spencer,
Trigland, Van Til, Wagenseil, and Witsius, besides some from fresh
contributors, and translating much himself from the "Midrashim." He also
himself translated the treatises Menahoth, and Zebahim (vol. xxi.)
Pesahim, Shekalim, Yoma, Succa, Rosh-Hashanah, Tamid, Megilah, Hagigah,
Bezah, Moed Katon, Ma'aseroth, Maaser Sheni, Hallah, Orlah, and Bikkurim
(vols, xvii.-xix.), besides a part of Maimonides' "Yad-Hazakah," and of
Abraham Portaleone's "Shilte ha Gibborim."
Veil, Ludwig Karl de, a native of Metz, whose father and grandfather
were rabbis, the latter an author of Hebrew books, embraced the Roman
Catholic faith at the age of 17, when he was a teacher of Hebrew in
1655. It is said that Louis XIII., King of France, compelled him to be
baptized in Compiègne. At all events, the King and the Queen were his
sponsors. He is also called Compiègne, after the town. He became
afterwards ordinary Royal professor of Oriental languages in the
Sorbonne, Paris. Wagenseil, who made his acquaintance in Paris, praises
him for his modesty as well as for his learning and talents. Ludwig de
Veil translated the first eight tracts of the "Yad-Hazakah" of
Maimonides into Latin, adding notes thereto (Paris, 1662-78); also
"Sefer Hakorbanoth," with Abrabanel's introduction to Leviticus (London,
1683). A separate edition of this introduction appeared under the title
"Hakdamat Abravenl El Sefer Wayikra" (Amsterdam, 1701).
Veit, Johann Emanuel was born in Ruthenplan, in Bohemia, in 1789, died
in Vienna in 1876. He was the son of a rich Jew named Benedict (Boruch).
He studied medicine and philosophy first at Prague and then in Vienna,
in which city he became professor and director in the Veterinary College
in 1819. In the newspaper "Bohemia," he was reported to have given the
reason for his conversion in these words:--"I went through the Old
Testament, and now I must look into the New." And to Döllinger he once
said, "Judaism is the vestibule to the Hall Christianity, and I wanted
to pass from the one to the other." Here are some remarks which he made
occasionally in letters to friends with reference to his spiritual
development and his coming to Christ. Thus he wrote:--"The time past,
the near as well as the remote, lies behind me like a series of
dissolving views. I am not in the state to give chronological data, I
know only that it is a good while ago that a decided direction to the
positive belief took me without my exertion." A deeper view is given to
us in the following letter:--"You do not know the miserable history of
my life, neither the ways by which the Divine Mercy has conducted me,
nor the unutterable distress incumbent upon me. Nobody did know me,
myself the least, but the Lord has helped me wonderfully. What can the
world judge of a poor, contrite old student, full of sinfulness,
craving only God's love, who has finally prostrated himself, in great
anxiety of heart, at the feet of Jesus, the Crucified, crying, 'O Lord,
do not cast away from Thee the poor dog which licks Thy feet, although
it stretches still its nostrils to the hideous savours of this world.'"
Having such a confession before us, we forbear to search after other
influences which may have worked upon his soul. A true Israelite, with
the humility of the woman of Samaria, he found in Jesus Christ the peace
with God which neither Judaism, the modernised as little as the
rabbinical, nor the philosophical systems could give him. Of course, he
desired to confess his belief in Jesus Christ as his Saviour and
Redeemer by baptism, and this he did on May 4th, 1816, in the Church of
St. Carl, Vienna. Eventually Veit was appointed as Cathedral preacher at
St. Stephen's and his fervent eloquence drew large crowds to hear him,
and many on bended knees cried out for pardon of secret sins. When in
1840 the Damascus blood accusation affair took place, Veit stood up in
the pulpit before the whole congregation, lifted up a crucifix, and
swore solemnly that this oft repeated accusation had no foundation
whatever in fact.
Wolken of Ratisbon, a convert to Roman Catholicism in the second half of
the fifteenth century. In contrast to Veit, he was an accuser of his
former co-religionists. Whether this arose from personal spite or from
superstition does not matter. His memory is only here preserved as a
warning to others.
Wolowski, a Polish family in the seventeenth and eighteenth centuries,
directly descended from Osias Tebuat Shor, gave to the Roman Catholic
Church several members, _viz._, a Jewess named Hayya Wolowski (she had
an excellent knowledge of the "Zohar"), Nathan ben Elisha (Michael
Wolowski) and his brother Solomon (Lucas Francis Levi Wolowski). They
were all influenced in favour of Christianity by the Frankist movement.
Some descendants of this family are still living in Galicia.
ADDENDA.
CONVERTS IN THE "DOMUS CONVERSORUM" IN LONDON.
The subject under the above title requires a special paragraph, because
it manifests to us the zeal which English Christians in the Middle Ages
displayed with regard to the conversion of the Jews, and that their
effects were richly blessed.
In an article in the "Hebrew Christian Witness," 1875, by Christopher
Chattoc, of Haye House, Castle Bromwich, Warwickshire, entitled "Traces
of Early Anglo-Hebrew Christians from Authentic Sources," he says:--"All
our best historians allege that, at the expulsion of the Jews from this
country in 1290, about fifteen thousand were expelled. If we compare
this number with the approximate amount of the then population, it is
something considerable, and if we take the present population of the
country and compare the number of converted and unconverted Jews at the
present time, the relative proportion of converted Jews in 1290 would be
at least--say, five hundred. This cannot by any means be considered an
excessive estimate for men, women and children, as the conqueror is said
to have brought over Jews in great numbers, and they were much favoured
by the three first Norman kings. The 'Domus Conversorum,' or home for
converts, was established in 1232 (by order of Henry III.), a private
one in 1213 in London, and one even much earlier still in Oxford." He
then gives a list of three long pages full of names of clergy and
others, in which he traces Jewish names anglicized, and refers to quite
a number of historical works. This cannot for want of space be
reproduced here. I will only mention that Dr. M. Margoliouth said that
there were three Kings in Great Britain by the name of Solomon. But the
article by Rabbi Michael Adler, in the "Jewish Encyclopædia," may be
given in abridged form. "The 'Domus Conversorum' was situated in
Chancery Lane and had a Chapel attached to the buildings.[4] A similar
institution, on a much more modest scale, having been commenced by the
clergy in 1213. A chaplain was appointed to instruct the converts and a
warden to attend to their temporal affairs. Each male inmate received
1-1/2d., equal to about 2s. 6d. of the present currency, and each female
1d. During the fifty years that elapsed from the time of the founding of
the 'Domus' until the year of the great expulsion, about a hundred Jews
in all (?) participated in the benefits of the institution, a small
proportion out of the 1,600 Jews in England. All the expenses of the
'Domus' were borne by the royal treasury, while some of the bishops left
bequests to augment its funds. In addition to these sources of income, a
small poll-tax, called 'the chevage,' was levied upon all Jews, above
the age of twelve, to support their converted brethren. The treasury
grant amounted annually to £202 0s. 4d. (in present currency about
£4,000). At times this contribution was not forthcoming, and the
'converts' were reduced to sore straits of poverty. In 1271 the King
addressed a letter to the Mayor of London, and to the Warden of the
'Domus' complaining of numerous irregularities in the management of the
house; and it was not till the year of 1280, under the custos of John de
St. Denis, that definite regulations for the control of the institution
were drafted. The records of the 'Domus' end at the year 1608. As late
as the year 1717 a London converted Jew petitioned King George I. for a
grant from the funds of the 'Domus.'"
[4] The house was taken from a Jew named Herberton.
In accordance with the method pursued in this work, I give an
alphabetical list of the converts mentioned by name, in the above
article, as converts in the house:--
Arthur Antoc, 1663.
Aseti Briasti and his wife, Perota, of France, in the
14th century.
Belager, a rabbi of Oxford, entered the house in 1281.
Claricia, a Jewess from Exeter, resided there in 1353.
Elizabeth, described as the daughter of Rabbi Moses,
Episcopus Judæorum, joined the converts in 1339.
She remained in the house for seventeen years.
Edward of Westminster lived there from 1461 to
1503.
Edward Scales, from 1503 to 1527.
Elizabeth Ferdinando, admitted in 1603.
Elizabeth Baptista, from 1504 to 1532.
Elizabeth Portugale, from 1492 to 1538.
Fortunati Massa, admitted in 1581.
Henry of Stratford, 1416-41.
John of Castile, admitted in 1366.
John de Sancta Maria of Spain, 1371-1405.
John Durdragt of Dordrecht, Holland, 1425-55.
John Fernando of Spain, 1487-1503.
Katherine Wheteley, admitted in 1532.
Mary Crook, admitted in 1532.
Martin, son of Henry of Woodstock, 1413-1468, the
longest period of residence.
Nathaniel Menda, from the Barbary States, 1578-1608.
He was baptized in London by John
Foxe, the author of "The Book of Martyrs."
Philip Ferdinandus, a learned Polish Jew who had
taught Hebrew at Oxford and Cambridge and
Leyden, resided and died in the 'Domus' in 1600.
Wolfgang, Jacob, from Germany, was admitted in the
year after the Gunpowder Plot.
* * * * *
_To be continued, and the next part will give accounts of Jewish
Converts in the Protestant Churches since the Reformation._
PART II.
CHAPTER VI.
CONVERTS IN THE PROTESTANT CHURCHES.
The Reformation ushered in the time of civil and religious liberty, of
progress in every department of human activity, of thorough
investigation of every branch of learning, of more sympathy with human
suffering, and of more zeal among enlightened Christians for the spread
of the Gospel among all the nations of the earth. The Jews, as a nation,
were certainly not unaffected by it. For as the Reformation purged a
great part of the Western Church from image worship, superstition, false
doctrine and papal supremacy, it at the same time removed some of the
obstacles in their way of entering a Christian Church. They could go
into any of the Reformed Churches and find no images in them, and listen
to the reading of their own Scriptures, to the singing of their own
Psalms, and to sermons which were of a character to awaken and to edify
them. No wonder that Jewish voluntary conversions to Christianity since
the Reformation are more numerous than in all the previous Christian
ages since the time of the Apostles.
In our list we properly place first the name of a Jew who came in
contact with the pious Count Zinzendorf. The story is given by Professor
F. Delitzsch.
ABRAHAM, a rabbi, met the Count at Romseberg, where the latter took
refuge when he was expelled from Saxony. After some conversation they
got attached to each other, so that R. Abraham once invited the Count to
dine with him on the Sabbath. The Count accepted the invitation as
readily as it was given, and, cutting a slice from the loaf said, "Tell
me, Rabbi Abraham, if your hospitality is always so ready; has it never
been abused?" "Never, my lord," answered the rabbi. "I shall not be
tired of giving as long as my hand has something to give. It has been my
custom from my youth up; and even an apple never tastes as good as it
does when I have given a half to one poorer than myself. Besides, the
habit has been of great service to me." He then told him how, one
Sabbath day, a rough-looking man came in and asked for alms. Not daring
to touch money on the Sabbath day, he invited him to dine with the
family. After the meal the man departed with a gruff word of thanks. Not
long afterwards Abraham was passing through a forest, when robbers
seized him and nearly killed him, and, while on his knees recommending
his soul to God, another robber came up and called out, "Rabbi Abraham,
do you not know me? A man who fed me when I was hungry shall not die
thus." And, thrusting a piece of gold into the old man's hand, he drew
his companions away with him into the forest, leaving the rabbi to
pursue his journey. These two tried men became after this even greater
friends than before. The Count, like Philip of old, declared unto him
the Gospel of Jesus Christ. Rabbi Abraham became a believer, attended
the services of the Moravian Brethren, but remained still unbaptized.
When he at last lay on his sick bed, Leonard Dober, one of the Count's
assistants, came to visit him. "Welcome, dear brother," said he, "at my
last hour. You sought me for years in the Lord's name, with love and
kind words; and see I have been found. My end is near; so is my
salvation. Will the Lord accept one who comes to Him at the last hour,
even though he approaches His Throne without the sacrament of baptism?"
"Yes," said Dober, "decidedly, as surely as it is written, 'Him that
cometh unto Me I will in no wise cast out!'" "Blessed be the Holy One of
Israel for that word," said the dying man. Then he called for his son
Zadok and blessed him; and the last word they heard was, "Hallelujah!"
ABRAHAMS, Rev. George, Minister of the Regent Street Chapel, London, in
the first half of the eighteenth century.
ABRAMSON, a famous medal engraver, born in Potsdam, Prussia, in 1754,
died in 1811. He was a royal medallist and a member of the Academy of
Arts. He wrote on the taste for medals and numismatics, 1801.
ABRAHAMSON, Rev. A. E., B.A., Oxon., Rector of Skilgate, Wiveliscombe. A
convert of the L.J.S., carrying on occasionally a mission to Jews in
Russia by correspondence.
ADAM, Michael, a convert at Zürich, + 1550, translated into Judæo-German
"Josephus' War," the Pentateuch, the five Megilloth, viz., The Song of
Solomon, Ruth, Lamentations, Ecclesiastes, and Esther. In this work he
was supported by Paulus Fagius.
ADLER, Rev. August Carl, a native of Höchst in Hesse Darmstadt, convert
and missionary of the L.J.S. After special training in the Hebrew
Missionary College, he laboured for a short time at Bucharest and at
Frankfort-on-the-Maine, and after 1872 he had the charge of the mission
at Amsterdam, where he laboured with great ability and success. He died
there September 15, 1907. At his funeral the Mayor of Amsterdam said
that his life left a lustre which would be a guide to many. He testified
that Adler had engraven the truth in the hearts of those who knew him.
ADLER, Rev. J., after his baptism, studied at Basel, then in Operative
Jewish Converts' Institution. He was a devoted missionary of the Mildmay
Mission from its beginning until he died. He was well beloved by all who
came in contact with him. He translated the New Testament into Yiddish.
ADLER, a brother of the above, did for a time evangelistic work among
the Jews in the Baltic Provinces. His daughter is now the wife of a
clergyman in Australia.
ADRIAN, of Emden, embraced Christianity in 1607 at Frankfort. He wrote
an hortatory letter to the Jews of Wittenberg in 1609, exhorting them to
repent and believe in the Saviour.
ADRIANUS, Mathaeus, a convert in Germany, well known to Erasmus. He was
professor of Hebrew, wrote an Introduction to the Hebrew language, and a
prayer entitled, "Hora pro Domino."
AGOSHE, a Falasha convert of the L.J.S. in Abyssinia. He was won to the
Saviour through the instrumentality of Mr. Flad and Mr. Bronkhorst, and
was baptized with 21 others in 1862. During the imprisonment of the
missionaries he ministered to their wants by supplying them secretly at
night with food. After they were released, he went to study at St.
Chrischona, in Basel, but the climate did not agree with him. In 1873 he
returned to Abyssinia and with Samony founded a school at the station of
Asseso, laboured there with great fidelity, and bore testimony for
Christ before all classes. God owned and crowned his labours, for on one
Sunday ten Falashas were baptized, amongst whom were some of his
relations.
ALAMY, or Alomy Debtera, another Abyssinian convert of the L.J.S., had
his sphere of labour at Dagusu.
ALEXANDER, John, an English Jewish convert in the seventeenth century,
wrote after his baptism a book entitled, "Covenant Displayed," in which
he shewed his brethren that the covenant of God with Israel is only
realized in Christ Jesus.
ALEXANDER, John, was for many years an agent of the Bible Society at the
Crystal Palace, and did good work there. He laboured also with the
writer and the late Mr. Mamlock at the Paris Exhibition in 1879. He
accompanied the Rev. Frederick Smith to St Petersburg in 1874, when they
obtained permission to reopen the Mission in Poland. Alexander wrote a
number of articles for the "Scattered Nation" and for "Good Words," and
a book entitled "The Jews, their Past, Present, and Future" (London,
1870).
ALEXANDER, Michael Solomon, first Protestant Bishop in Jerusalem,[5]
was born of Jewish parents in Schönlanke, a small manufacturing town in
the grand duchy of Posen in May 1799. He was trained in the strictest
and straitest principles of rabbinical and orthodox Judaism. At the age
of sixteen he became a teacher of the Talmud and of the German language.
In 1820, when in his twenty-first year, he came to England to engage in
a similar pursuit, and also to perform the duties of a shochet. At that
time, as he said, he had not the slightest acquaintance with
Christianity, and did not even know of the existence of the New
Testament. His knowledge of Christ was limited to strong impressions of
prejudice against the Holy Name. Disappointed of a situation in London,
he settled down as a tutor at Colchester. There the sight of a handbill
of the London Jews' Society, notifying its Annual Meeting, aroused his
curiosity, and he obtained and read the New Testament. Shortly
afterwards he accepted the post of rabbi at Norwich, and subsequently at
Plymouth, and in 1821 he married Miss Levy of that town. He there, in
the providence of God, became acquainted with the Rev. B. B. Golding,
curate of Stonehouse, to whom he gave lessons in Hebrew, and from the
conversations which ensued from time to time, Alexander, after much
inward conflict, almost came to the conviction of the truth of
Christianity. The struggle was now almost heart-rending. He used to
steal silently down to Stonehouse Church on Sunday evenings, and, under
the shadow of its walls, would stand riveted to the spot, while he
listened to the songs of Christian praise, in which he dared not as yet
take part. His congregation, however, soon got to hear of his leanings
to Christianity, and he was suspended from his duties as rabbi. He now
regularly attended Mr. Golding's ministry, and was eventually baptized,
on June 22, 1825, in St. Andrew's Church, Plymouth, in the presence of
1,000 people. His wife, who had been a secret enquirer, unknown to her
husband, was baptized six months later in Exeter. Owing to Alexander's
position, his conversion aroused much interest, and proved a great
encouragement to all workers in the cause. He was ordained deacon in
Dublin, in 1827, by Archbishop Magee, at a time when the ordination of a
Hebrew Christian was of very rare occurrence indeed, and appointed to a
small charge in that city. In December of the same year he was ordained
priest by the Bishop of Kildare, and joined the London Jews' Society,
which he served as missionary, in Danzig, from 1827 to 1830, and in
London from 1830 to 1841.
[5] This and following eleven pages are taken from _Biographies of
Eminent Hebrew Christians_.
One of the most interesting incidents in his work in Prussia was a visit
to his birthplace, and the meeting with his brother, a rabbi to a large
congregation near Posen. We quote the future Bishop's own words, as
shewing his humbleness of mind, and how fully he had left Judaism
behind, and entered into the joys of his new faith.
"I cannot describe my feelings on finding myself now in Posen, my native
country, when I reflect on the wonderful dealings of the Lord with me
since I left this place nine years ago. I was then a wandering sheep
from my Saviour's fold, walking in darkness, and in the shades of death,
ignorant of the Lord that bought me. How did He lead me? the blind by a
way that I knew not. My soul doth magnify the Lord, because my spirit
rejoiceth in my God, as my Saviour, especially when I consider I am now
engaged as an humble, but unworthy, instrument to preach the glad
tidings of salvation, and to declare to my brethren, what the Lord hath
done for my soul. When my prospects of usefulness are dark, I look to my
Lord, and say, 'Thy grace is sufficient for me; Thy strength is made
perfect in my weakness.'
"The Lord gave me another gracious token of His mercy at Posen. I wrote
to my brother, who is rabbi to the large Jewish congregation twelve
miles from Posen, informing him of my arrival, and requesting that we
might have a meeting. I had very faint hopes of his compliance, as he
had been most bitter against me since my baptism. His letter, however,
expressed a wish to meet me half way from Posen. I immediately set off,
and had the unspeakable satisfaction of embracing my brother, not as an
enemy, even for the Gospel's sake, but full of brotherly love and
affection, and even giving me credit for sincerity. I stated to him the
Gospel, and declared also to him an account of the hope that was in me.
He acknowledged that he had not given the subject due consideration, but
he promised he would. He told me what is very important, viz., _that it
is generally expected among the Jews, that the coming generation will
embrace Christianity, and that Judaism is fast dying away_. Time would
not allow him to be much with us, and we parted, praying together that
the Lord would open his eyes to behold His glory, as it shines in the
face of Jesus, and that we may both be united in His love, and become
brothers in Christ."[6]
[6] _Jewish Expositor_, July, 1828, p. 260.
In his work in London, Alexander frequently preached to Jews, and took
an active part in the revision of the New Testament in Hebrew and the
translation of the Liturgy into the same language. He held the post of
Professor of Hebrew and Rabbinical Literature in King's College, London,
from 1832 to 1841. In 1840 Professor Alexander's name appeared at the
head of some sixty names of leading converts from Judaism, who had
subscribed to a formal "protest of Christian Jews in England" against
the Blood Accusation, or charge against the Jews of using Christian
blood in their passover rites. This was a remarkable document, emanating
as it did from so many who were by nationality Jews, and who had lived
to maturity in the faith and practice of modern Judaism.
Just at this juncture an event took place which then and since aroused
considerable commotion in the religious world at home, the establishment
of the Anglican Bishopric at Jerusalem.
Dr. McCaul, to whom the Bishopric was first offered, declined it on the
ground that a Hebrew Christian ought to occupy the position.
Consequently, Alexander was selected and consecrated, as first Bishop
of the new See, on Sunday, November 7, 1841, in Lambeth Palace, by Dr.
Howley, Archbishop of Canterbury, assisted by Dr. Blomfield, Bishop of
London, Dr. Murray, Bishop of Rochester, and Dr. Selwyn, Bishop of New
Zealand. A distinguished company was present, including his Excellency
the Chevalier Bunsen, as representing the King of Prussia; Sir Stratford
Canning, Her Majesty's Ambassador Extraordinary to the Porte; Baron
Schleinitz, Prussian Chargé d'Affaires; the Prussian Consul-General
Hebeler; Lord Ashley; the Right Hon. W. E. Gladstone; the Right Hon. Dr.
Nicholl; Sir Robert H. Inglis; Sir Claudius Hunter, and the Rev. Dr.
Abeken, Chaplain to the King of Prussia. The sermon was preached by Dr.
McCaul from the appropriate text of Isa. lii. 7, "How beautiful upon the
mountains are the feet of him that bringeth good tidings, that
publisheth peace; that bringeth good tidings of good, that publisheth
salvation; that saith unto Zion, Thy God reigneth!"
The next morning the Holy Communion was celebrated in the Episcopal
Jews' Chapel by the new Bishop, who preached his last sermon before his
departure from England, in the evening, from the appropriate, and, as
subsequent circumstances proved, pathetic words, "And now, behold, I go
bound in the spirit unto Jerusalem, not knowing the things that shall
befall me there," &c. (Acts xx. 22-24). On the 13th a farewell meeting
was held, and an address presented to the Bishop, who with Mrs.
Alexander, the Rev. G. Williams, his private chaplain, the Rev. F. C.
and Mrs. Ewald, and Dr. E. Macgowan, sailed from Portsmouth, on December
7. H.M. Steam Frigate "Devastation" was granted for the purpose by the
Government. The party arrived off Beyrout on January 14, 1842, and
reached Jerusalem on January 21.
The entry of the Bishop into Jerusalem was a unique event in the history
of the Holy City, and was thus described by himself:--"On Friday evening
we arrived in the city of our forefathers under circumstances of
peculiar respect and honour.... We formed quite a large body--the
Consul-General (Colonel Rose), with seven or eight of his escort;
Captain Gordon, and six or seven of the officers of the 'Devastation';
Mr. Nicolayson and Mr. Bergheim, who met us at Jaffa, and accompanied
us; Mr. Johns and the American missionaries, with escorts, who came to
meet us about three miles from Jerusalem; and, at last, the chief
officers sent by the Pasha, who had himself come to meet us in the
afternoon, but was obliged to return, as night came on, and it was damp
(we arrived about six o'clock), and a troop of soldiers, headed by Arab
music, which is something like the beating of a tin kettle. Thus we
entered through the Jaffa gate, under the firing of salutes, &c., into
Jerusalem, and were conducted to Mr. Nicolayson's house, where we were
most kindly and hospitably received, and all felt overwhelmed with
gratitude and adoration.... We had service in the temporary chapel on
Sunday last. I preached my first sermon from Isaiah lx. 15; Mr. Williams
preached in the afternoon, and Mr. Nicolayson conducted a German
service in the evening. We had a very good congregation, all our
friends, the Consul-General, Captain Gordon, and the officers, being
present. Our feelings on the occasion can be better imagined than
expressed, as you may easily suppose. We also had the Sacrament, and it
will be pleasing to the ladies of Reading to know, that the handsome
communion-service which they presented to the church was made use of for
the first time by the Bishop of Jerusalem."[7]
[7] _Jewish Intelligence_, 1842, p. 127.
_The Times_ contained a full account of the Bishop's entry, and
concluded with these words:--"The Mission is sure of the firm support of
the British Government and the British Ambassador at the Porte. As
regards Syria, the Consul-General has lent all the force of his official
authority, personal influence, and popularity, to set the undertaking
afloat, while the mild and benevolent character of the Bishop, and the
sound practical sense and valuable local experience of his coadjutor,
Mr. Nicolayson, are sure guarantees that caution, charity, and
conciliation will preside at all their efforts."
In conformity with instructions received from Constantinople,
proclamation was made in the mosques, that "he who touches the Anglican
Bishop will be regarded as touching the apple of the Pasha's eye."
The presence of the Bishop was soon felt in work amongst the Jews in
Jerusalem. The daily services held in the temporary chapel on Mount Zion
were a source of much delight to him, and also the large congregations.
The Bishop thus summed up his episcopal duties for the first year: "We
have had every ordinance of our Church performed in our chapel." The
Bishop had held his first ordination on March 17, had baptized a Jew on
Whitsun Day, and confirmed eight Hebrew Christians; married two
converts; finishing up with the ordination of a Hebrew Christian
missionary. The upper room proved all too small, and the building of the
London Society's permanent church, which was to serve the joint purposes
of a Cathedral, a chapel for British residence, and a mission centre,
was proceeded with, although Alexander did not live to see its
consecration. His episcopate was destined to be a very brief one, but
its three years may well be described as "years of plenty." His letters
shew how ardently he threw himself into his work, and how very near his
heart it was. Outlying districts of his extensive diocese were visited;
and the outlook was bright and promising.
A great blow fell upon the work in the autumn of 1845, in his sudden
death, on Nov. 26, after the short episcopate of four years. The sad
event occurred in the desert at Ras-el-Wady, on his way to visit Egypt,
which formed a part of the diocese of Jerusalem. A pathetic interest
attaches to the Bishop's last annual letter, written before he started
for Cairo, in which, speaking of his arrangements, he alluded to the
"uncertainty of everything."
As to the past he spoke with conscious satisfaction of the Divine
blessing resting upon the work of Jewish converts baptized and
confirmed, and amicable intercourse maintained with Jewish residents and
strangers in Jerusalem, of opportunities at Jaffa, of his visit to
Damascus, and of friendly relations maintained with the different
churches. He thus concluded: "On the whole we have great reason to thank
God and take courage, and to call upon our friends to join with us in
prayer and supplication with thanksgiving, on the memorable day, January
21, when we made our first entry into the Holy City. A day which is much
to be remembered, even when the results, which have already followed in
this short period, be alone taken into consideration; but a day which we
trust will yet prove one of the most remarkable in the history of the
Church, when the Lord 'shall build up Zion, and appear in His glory,'
and when all, who now mourn for her, seeing her desolate and trodden
down, shall rejoice for joy with her; and when God's people shall be
delighted with the abundance of her glory."
Mrs. Alexander thus described the Bishop's last days in the desert at
Belveis, Nov. 3, 1845: "On setting out through the desert, each day my
beloved husband and myself rode our own horses; we generally were in
advance of the caravan, and we used regularly to chant some of our
Hebrew chants, and sang the following hymns: 'Children of the Heavenly
King;' 'Long has the Harp of Judah hung;' Psalm cxi.; 'Glorious things
of thee are spoken;' all out of our own hymn-book; and never did his
warm and tender heart overflow so fully, as when he spoke of Israel's
future restoration. When I spoke to him about his duties in England, he
answered, 'I hope, if invited, to preach my first sermon in England at
the Episcopal Jews' Chapel;' and on my asking what subject he would
take, he replied, 'I shall resume the subject I adopted when I last left
that dear congregation;' namely, that none of these trials had moved
him. (Acts xx. 24-28.)"
His chaplain, the Rev. W. D. Veitch, reporting the death, said: "It was
truly a heart-rending scene. In a tent, in the wild sandy desert, no
medical help at hand, to see the widowed wife and fatherless daughter
bending over the lowly pallet, on which were stretched the lifeless
remains."
"The immediate cause of death," wrote Mrs. Leider, who formed one of the
party, "was rupture of one of the largest bloodvessels near the heart;
but the whole of the lungs, liver, and heart, were found in an
exceedingly diseased state, and had been so for a length of time; the
accelerating cause, doubtless, was great and continued anxiety--such as
the Bishopric of Jerusalem and its cares can best account for. I heard
it said on this occasion that had his lordship not come into the East,
he might possibly have lived to a good old age; but the mitre of
Jerusalem, like the wreath of our blessed Lord, has been to him a crown
of thorns."
The body was taken first to Cairo, where Mr. Veitch preached the funeral
sermon from the most appropriate text that could have been chosen--"So
Moses, the servant of the Lord, died there in the land of Moab" (Deut.
xxxiv. 5).
On December 6, a mournful caravan set out from Cairo with the Bishop's
remains, recalling the sad procession which returned to the Promised
Land with the bones of Joseph. The cortège arrived at Jerusalem on the
20th of the same month, at seven o'clock in the evening, and proceeded
at once to the English cemetery, where, by torchlight, the remains of
the beloved and venerated prelate were deposited in their last resting
place, the Rev. J. Nicolayson reading the service. Funeral sermons were
preached by him in Jerusalem the next day, and in the Episcopal Jews'
Chapel, London, on December 28, by the Rev. J. B. Cartwright.
A letter of condolence to Mrs. Alexander, signed by thirty-one Jewish
converts at Jerusalem, was the most eloquent testimony to the blessing
which had followed the successful labours of the Bishop. The signatories
said: "Next to yourself and your dear family, we consider ourselves the
chief mourners; for we feel both collectively and individually that we
have lost not only a true Father in Christ, but also a loving brother
and a most kind friend. The suavity and benignity of his manner, which
so greatly endeared him to all, and which gained him the highest and
most entire filial confidence of every one of us, tend much to increase
the keen sense we feel of our loss. The affectionate love he bore to
Israel, which peculiarly characterised him, could not fail to render him
beloved by every one who had the privilege of being acquainted with him:
while his exalted piety, and most exemplary life and conversation,
inspired the highest reverential esteem. He was a burning and a shining
light; and when he was raised to the highest dignity in the Church, he
conferred the most conspicuous honour on our whole nation, but
especially on the little band of Jewish believers. With him captive
Judah's brightest earthly star has set, and the top stone has been taken
away from the rising Hebrew Church."
We do not think that any more expressive words of the sterling quality
of the Bishop's character could have been penned than these. And yet we
should like to supplement them.
Many friends testified their love and esteem for the Bishop by raising a
most gratifying testimonial to his memory, amounting to over £3,000,
which was handed to his widow and family. It is interesting to glance at
the list of contributors after this lapse of time, for it reveals the
fact that the Bishop was highly esteemed by rich and poor alike. Amongst
the former we notice the names of the Dowager Queen Adelaide, the then
Archbishops of Canterbury and Armagh, and the Bishops of London,
Winchester, Ripon, Lichfield, Lincoln, Peterborough, Llandaff, Sodor and
Man, and Madras. The Primate of All England spoke of Alexander having
conducted the affairs of his Church with so much discretion and
prudence, as to give no cause of complaint to the heads of other
communions residing in the same city, and to win their respect and
esteem by his piety and beneficence, and by his persevering yet
temperate zeal in prosecuting the objects of his mission.
He lived and worked in constant dependence upon the Holy Spirit whose
power he conspicuously honoured. It was his invariable practice to
impress upon those whom he was about to teach the absolute impossibility
of their understanding divine things without His aid. This was as
noticeable in his earlier years as missionary, as in his later ones as
bishop. His conciliatory manner in dealing with Jews, his transparent
love for his brethren, his calmness amidst opposition, did much to
disarm the excited assembly at the Conferences in Aldermanbury, and the
violent attitude of the mob when he revisited his Jewish relatives at
Schönlanke. He was bold and fearless in the delivery of his message,
faithful in everything, anxious above all things to bear testimony to
the name and glory of his Master, and to make full proof of his
ministry, whether as missionary or bishop.
His friends, and those who worked under him at Jerusalem, loved him for
his kind nature--for he had an ear, heart, and purse open to all--and
for his simple-hearted piety. He was an Israelite indeed in whom there
was no guile. He had a ripeness of Christian experience, and unaffected
earnestness of purpose. His was a strikingly interesting personality,
rendered doubly so in that he was a Hebrew of the Hebrews, and in his
episcopal dignity a link with the primitive Hebrew Christian Church in
the Mother City of Christendom.
The Bishop published: "The Hope of Israel," 1831; The "Glory of Mount
Zion," 1839; "The Flower that Fadeth," "Memoir of Sarah Alexander,"
1841.
ALEXANDERSON, Daniel, was baptized in Holland in 1621. He published in
the Syriac (rabbinic) language a confession of faith, to which he
appended an epistle to the dispersed Jews, asking them to accept Jesus
as their Saviour. This was translated into Dutch, German, and French by
Petrus Jacobi, (Amsterdam, 1642).
ALMAN, Rev. S., a minister of the Gospel in New York.
ALTHAUSEN, Dr., son of a well-known rabbi in Russia. After studying
medicine at Lemberg he was appointed as military doctor in Russia. At
the age of 35 he was converted and baptized by Pastor Landesen, in
Charkow, in 1855, and his wife and children followed his example a year
or two afterwards. He then devoted himself to missionary work in St.
Petersburg and in other cities, and did good work, notably in spreading
the New Testament which was plentifully supplied to him by the late Rev.
John Wilkinson, of the Mildmay Mission.
ALTMANN, J., a convert of the L.J.S., baptized by the Rev. F. G.
Kleinhenn, at Bucharest, now labouring for many years as an evangelist
in Transsylvania, Hungary.
ALTSCHILLER, L., son of the Rabbi of Morcompol, had received the tract
"Life of Augusti," which made a great impression upon him. He was
instructed by Goldinger of the L.J.S., and was baptized in Poland in
1848.
AMSDEN, of Vermont, a convert and missionary to the Jews in the United
States about 1850.
ANGEL, Rev. B., convert and missionary to the Jews in New York.
ANTON, Carl (Moses Gershon Cohen), a descendant of Bartenora Hayim
Vital, born in Mitau (Curland), in 1722, of a family called "the Golden
Chains." After studying for seven years at Prague, under Jonathan
Eibenschütz, he travelled in the East and became very ill at
Constantinople. It was there when reading Dan. ix. that he began to
think seriously as to the state of his soul. On his return to Germany he
was baptized at Wolfenbuttel by Pastor Meyers in 1748. The Duke of
Brunswick appointed him Professor of Hebrew at Helmstadt. He wrote a
Latin tract, "The Wandering Jew," entitled "Commentatio Historica de
Judæo Immortali in qua haec Fabula examinatur et confutatur," Helmstadt,
1756; translated Abraham Jaegel's Catechism, "Lekah Tob" (Good
Instruction), Brunswick, 1756; and gave a description of a rare copy of
"Shulhan Aruk Eben haezer," to be found in manuscript in the City
Library, Hamburg. He also wrote "Fabulae Antiquitatum Ebraicum Veterum,"
&c., Brunswick, 1756. Also "Sammlung Einiger Rabbinischer Oden Nebst
Einer Frayen Uebersetzung, Kurzer entworf Jüdescher Gebräuche
Akademischer Vorlesungen entworfen," three parts, Brunswick, 1752-1754.
In the preface to his book, "Wahre Gründe, welche Einen Juden Zur wahren
Bekehrung, oder zum Heilande der welt Jesu Christo führen Können," he
utters the following fervent prayer:
"At the conclusion of my work, I humbly invoke the righteous and
merciful Father, that He may enlighten all Israel with the light from on
high, that they may with a pure heart acknowledge Jesus as the only
means of their future life. O that they might see in the stem of Jesse
the tree of life, and be inflamed with love to Him by the Omnipotent
Spirit! O that they might at last acknowledge the Son of Mary as the
fountain of salvation out of which they can draw grace for grace! O that
they might seek a refuge in the long ago appeared Lion out of the tribe
of Judah, who has destroyed the dominion of Satan and restored eternal
peace! O that they might kiss with lips and heart the glorified Son whom
their fathers so carelessly rejected, but who has become the precious
Cornerstone, who after achieving His triumph ascended to sit at the
right hand of the Father and praised by the whole host of heaven. O
triune God, open thou their eyes, that they may see." ("A Fürst.
Christen und Juden," 163).
Pastor de le Roi mentions a rumour that Anton at last relapsed into
Judaism, but this must have arisen because he defended Jacob Emden and
his former teacher Eibenschutz in their dispute with Waggenseil. Dr. S.
A. Hirsch, Professor in Jews' College, London, who wrote the article in
the "Jewish Encyclopædia" and referred to Grätz, does not give a
syllable about Anton's relapse.
ARGAWI, M., convert and leading missionary of the L.J.S. in Abyssinia.
He has laboured there for many years amidst great hardships and even
amidst martyrdoms of his believing brethren. (See the little tract,
"Martyrs of Jesus.")
ARIAS, E. P., missionary of the L.J.S. at Rome for many years.
ARNHOLD, Siegfried Heinrich, D.Ph., embraced Christianity at Berlin in
1854. He was Professor of the Polytechnic in that city, and died as such
in 1884.
ASSING, David Assur, born at Königsberg, 1787, died 1842, was baptized
in 1815. He was physician and poet; served first in the Russian and then
in the Prussian army. He wrote a treatise entitled, "Materiae
Alimentariae Leneamenta ad leges Chemico-Dynamicas Adumbrata" ("Food and
their Relation to Chemical-Dynamical Laws.") This was published at
Göttingen in 1809.
ASSER, M. E., a convert, councillor at the Ministry of Justice in
Holland.
AUGSBURGER, Emmanuel, baptized by Gottheil at Stuttgart in 1852, a
first-fruit of the mission there. Though only a working weaver by trade,
he accomplished much good by his voluntary testimony and by his
exemplary life. (See _Jewish Herald_, 1853 and 1886).
AUGUST, Jacob Michael, baptized with his wife and children in
Greifswald, Germany, about 1723. He became Lector (reader) of Oriental
languages at the University of Leipzig.
AUGUSTI, Friedrich Albert (Joshua), was born at Frankfort-on-the-Oder,
1691. He was the son of Joshua ben Abraham Eschel and Rebecca Pinto,
descendants of a Venetian family. When he was only seven years old he
shewed already great talents for learning, and delivered a sermonette at
a wedding, so that a savant present remarked: "This boy will be a
teacher in Israel." But as a precocious child he had to be guarded
against mischief. Once he nearly lost his life while bathing. After the
death of his father, Augusti, having read a book which described the
glory of Jerusalem, felt a great desire to go there, and it soon so
happened that a Jerusalem delegate, Aron Bar Jekutiel, arrived at
Frankfort, and offered to take him with him. The mother, after some
resistance to the boy's entreaties, finally gave her consent and parted
with him in sorrow. The two travellers went first to Russia, intending
to go by the Black Sea to Constantinople and then to Jerusalem. In the
Crimea a band of robbers overtook them at a lonely spot, and Augusti was
taken captive, while his companion managed to escape. The robbers
brought him to a town and sold him as a slave for three and a-half
dollars. After severe trials on board a ship, where he was tempted to
embrace Mohammedanism, the slave dealer sold him to a Mohammedan Jew by
the name of Ismael Bathmag, who brought him to Smyrna. Here the Jewish
community purchased his freedom from slavery for 100 dollars, and after
six months sent him home. On his homeward journey he stopped at
Kaminice, where he was dangerously ill with cholera. After his recovery
he eventually came to Cracow, where he remained four years studying
languages. From thence he went to Prague and devoted himself to the
study of Jewish theology under Rabbi Gabriel, who conferred upon him the
title of Morenu, D.D. He then interpreted the famous grammarian, Binyan
Shelomo. Returning to Frankfort, he saw his mother, who desired him to
get married and settle down, but he felt impelled to go to Italy in
order to study Kabbalistic lore there. While living in Sonderhasen, in
1720, he was maltreated by a gang of robbers, who broke into the house
in which he resided, and robbed him and his landlord to the amount of
20,000 dollars. It then so happened that a member of the princely family
of Schwarzburg died, when the Court Jew Wallich, in expressing his
condolence with the reigning prince, used the expression "der hochselige
Prinz" with reference to the deceased. Whereupon the prince charged him
with flattery, as he did not think that the Jews believed that a
Christian could be saved. Wallich then brought Augusti, who proved from
the "Sefer Hasidim" that a pious Christian who keeps the seven Noachian
Commandments has a share in the world to come. This incident was in the
providence of God the first means in Augusti's conversion. On that
occasion Dr. Reinhardt, an evangelical pastor, was present, and they
became acquainted with each other. This led later to discussions about
the interpretation of Isaiah liii. Augusti, after much searching in
Jewish commentaries, was convinced that this chapter speaks of a person
and that Jesus is the one in whom it was fulfilled. Before his baptism
he made an open confession in the synagogue of his faith in Christ, and
he was baptized on Christmas Day, 1722, in the presence of Prince
Gunther and the whole court officials. After his baptism he delivered
an address on Ps. ix. 2, in which he expressed his thanksgiving for
God's wonderful dealing with him. Soon after he began to study theology
at the Seminary of Gotha. In 1727, he went to Jena, and afterward to
Leipzig. He was appointed Assistant Professor of the Gymnasium at Gotha,
in 1729, and in 1734 became minister of the parish of Eschberge, in
which position he remained until his death. The famous theologian,
Johann Christi Wilhelm Augusti, was his grandson. Augusti published
several works in Latin and German, notably "Das Geheimnis des
Sambathian." ("The Mystery of the Sambathian," a fabulous river
mentioned in the Talmud, which casts stones during six days in the week
and rests on the Sabbath.) He also published a work on the Karaites.
BABA, M. D. M., a convert of the L.J.S. in Persia.
BACH, Daniel Friedrich, born in Potsdam, 1756, died in 1830, studied in
the Art Academy of Berlin. The year of his embracing Christianity is not
mentioned. He became a famous painter. (Brockhaus Conv. Lex. I. 99).
BACHERT, Rev. S. T., A.K.C., convert and missionary of the L.J.S. After
his ordination he was curate of St. Matthew's, Marylebone, St. John's,
Kilburn, and St. Michael's and All Angel's, South Hackney, London. He
was appointed as head of the mission in Hamburg in 1874, where he
laboured with evident divine approval for about a quarter of a century.
He was the founder of a home for enquirers, with a workshop, as well as
of a chapel attached to it, where the inmates studied, worked, lodged,
worshipped, and were under a well-organized Christian training. A very
large number found eternal peace there, and quite a considerable number
became ministers and evangelists of the Gospel. Bachert was afterwards
promoted to be the Head of the Missionary Training College in London,
and when this was given up, he was sent to take charge of the mission in
the north of England. The story of his conversion is a very pathetic
one.
BAFFRAL, James, a prolific statistical writer, baptized at Strasburg on
Christmas Day, 1859; his wife (_née Levy_) and five children two years
later. The relations, after the death of the father, tried their utmost
to bring the children back to Judaism, and they appealed to the law of
the land, but failed. One of the daughters afterward became
superintendent of the Deaconesses' Institution.