Some Jewish Witnesses For Christ. Bernstein Aaron

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СКАЧАТЬ 1845, he changed his views entirely, and not only became a member of the Orthodox Russian Church, but managed to convert about five hundred Jewish Cantonists, for which he was promoted in 1848 to the rank of a non-commissioned officer, and was honoured by the Emperor's thanks. About 1855, Aleksander was so unfortunate as to lose the use of his legs. He then settled in Novogorod, and during his long illness wrote the following works on ethnographic and missionary topics: – English titles: 1. "The Triumph of Christian Teaching over the Talmudic Teaching, or a Soul-saving Conversation of a Christian and a Jew on the Coming of the Messiah" (St. Petersburg, 1859); 2. "Religious Service, Holy Day and Religious Rites of the Jews To-day" (Novogorod, 1861); 3. "The Public Life of the Jews, their Habits, Customs and Prejudices" (ib. 1868); 4. "Colloquies of an Orthodox Christian with a Newly-Converted Jew" (St. Petersburg, 1872); 5. "A Former Jew for Monastries and Monasticism" (Novogorod, 1875); 6. "The Conversion to Christianity of an Observer of the Jewish Law" (ib. 1882); 7. "Do the Jews use Christian Blood?" (ib. 1886), and several others. His works are interesting, as he was the first Jew in Russia to give a description of the life and customs of his Jewish brethren. He refuted the absurd and criminal blood accusation.

      Gregory Bar-Hebræus (son of a Hebrew) Abu Ab-Foraj Ibu Harun, Jacobite Syrian historian, physician, philosopher and theologian; born at Malatia, Asiatic Turkey, 1226; died at Moragha, Persia, 1286. Gregory first studied medicine under his father Aaron, who embraced Christianity, and was probably baptized in his youth. This accounts for his not being conversant with Hebrew, though he was well acquainted with Jewish doctrines. He was successively Bishop of Guba (1246), of Lakaba (1247), and of Aleppo (1253). In 1264 he was named "Mafriana," or Primate of the Eastern Jacobites, with his seat at Tekrit on the Tigris. Gregory was a prolific writer on theology, philosophy, ethics, history, grammar, medicine, mathematics and astronomy. Some of his works were written in Arabic, but most of them in Syriac. He was the last great Syriac writer, though he is important rather as a collector than as an independent writer. He is best known for his Syriac grammar, "Ketaba de Semhe," his "Chronicle" in two parts, ecclesiastical and political; his "Menarat Kudshe," a compendium of theology, philosophy, medicine, physics and metaphysics, and his scholia on the Old and the New Testament (Auzar Raze). In the last-named he occasionally cites readings from the Samaritan text; it is interesting to note that in a scholium to 2 Kings xvii. 28, he says: "The Law (i. e. text of the Pentateuch) of the Samaritans does not agree with that of the Jews, but with the Septuagint." He occasionally cites opinions of the Jews, e. g., on Ps. viii. 2, on the Shem Hamephorash (the name Jehovah). In the introduction to his commentary on Job he mentions as a writer the priest Asaph (brother of Ezra the Scribe), who identifies Job with Jobab. In speaking of the Apocryphal account of the death of Isaiah, he cites "one of the Hebrew books" as authority. (Nestle Marginalien ii. 48).

      Rubinstein Anton Gregryevich (not to be confounded with Josef, also a Russian great musician), was born 1829, in the village of Wetchwotgretz, Bessarabia, died at Peterhof, near St. Petersburg, in 1894. His parents embraced Christianity, and the children were probably baptized when still young. Anton was first taught music by his mother (Katherina Khristoferovna, née Lowenstein), and then studied at Moscow. The great services rendered by him in the advance of music in Russia were recognized by the Czar, who decorated him with the Vladimir order.

      Rubinstein Nikolai, born in Moscow 1835, died in Paris 1881, was the brother of the above, and was well-known in England.

      CHAPTER V.

      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 СКАЧАТЬ