Various practical limitations of the rights of
firoselytes (in respect to marriage, etc.) which ater Kabbis discuss, probably belong to the in- tensified racial feeling which followed the rise of Christianity and the fall of Jerusalem. The proselyte seems to have been feared rather than sought or welcomed by the Judaism of the Talmud. tt
The proselyte would, of course, have needed iiistruction, both before and after his admission to
• To Schiirer belong the credit of having corrected current misconceptions on tliiii mutter.
t Worku, vol. vi. pp. 622-633, cf. xi. pp. 300-324. Lnrdner also Baw that the distinction of ' proselytes of the ^rate * and ' of righteousness,' and the construction of the Noachic coiuiuands for the fomiL-r, were recent.
; I)e Vicl. Oferenl. 11), de Creat. Prin. 0, do Cant. 12, etc See other references above.
§ AiU. XX. ii. 2-1.
II Baptism of convert* Is not mentioned by Philo or Josephus, but tlio MiHlina presupposes it. See also Arrian, oiid ^Uj. Or. lv. 104 ; Schurer, IIJ I' II. ii. 310-321 (cf. IIAITISM. III. a).
^ On the nu'aninjrof the Ileb. viamz^r In Dt 23'"* ("^J, seo Driver, ad toe, and Nestle in Exjiog. Timrs. Feb. IIHK). p. 2:(.'».
•" .See I'hilo, df Caril. IS end (ct. Ezk 47*' ' which shall begt* children anioni; you ').
tl Sec Uerthcilet, pp. 839-.149 ; Schiirer, IIJP ll. II. 834 fT. Weber, Z>m Juditc/ie Theolugie (Index, f. ' i'roselytcn ').
136
PROSELYTE
PROSELYTE
the Jewish comiminity. One might be tempted to lind evidence of early catechetical instruction in such passages as Hs 15. 2i-«'- 34'^",* Is SS""'" etc. In Harnack's opinion we have in Ai5. l''*" 2--5- and fragments m ens. 8 and 13, a book of instruction for Jewish proselytes called ' The Two Ways.'
With the disappearance of a detinite second order of ' Proselytes of the Gate,' the question of special rules for them falls away for the biblical period. The so-called ' seven commands of the children of Noah,' wliich the Talmud holds to be valid for the ger t6shdb,\ are a product of legal theorizing, and could never have been enforced by the Jewish authorities of NT times on the Greeks and Romans who lived in Palestine.
As the (re^ifKfoi t&v 8e6v were Gentiles, the Jewish authorities would hardly attempt to give detailed rules for their life. They would rather accept whatever measure of homage Greeks paid to their religion as contributing to its glory, and would, according to tlieir generosity of disposition, recog- nize and admire moral rectitude and even religious reverence among the heathen. For such recognition of ethnic religion and morality the OT prepared the way.t
the apostolic decree of Ac 15^- ^, cf. vv."- » 21^, no doubt prohibits some of the heatlien practices which were most offensive to Jews,§ but cannot be identified with any known or probable Jewish rules for the aepbixtvoi. It was only Christians who had to face the problem of providing a modus Vivendi between Jews and Gentiles. That Jews did not eat with even the best of the o-f SiMfoi the story of Cornelius is striking proof. The Jewish customs which the ce^bnevoi seem chiefly to have observed were the Sabbath, the kindling of lights (before Sabbath, so as not to violate Ex 35'), the fasts, certain food laws, contributions to the temple, II charity to the poor, and other moral virtues.lf
iv. The History of JetvkK Proselytism cannot even be sketched within the limits of this article.** Although the prophets furnished the universal faith wliich must underlie missionary effort ; and though Judaism cherished the hope that J" would be recognized by all nations, yet it is only among the Jews of the Greek Dispersion that anything like a propaganda can be found. According to the ruling view, whicli Pharisaism represented, the conversion of the heathen was to be accomplished by God rather than by man. It belonged to e.sehatology. The Book of Jonah uncovers and rebukes the deep-seated reluctance of Judaism to go to tlie heatlien with a message for their salva- tion. In the Dispersion outward and inward conditions f.avoured a more open and generous attitude. .lews could not but be influenced by the breadth of tireek thought, and Greeks were drawn by the mere spectacle of a people who held a monotheistic faitli and led a moral life. The Hellenistic-.Iewish literature was no doubt in part aimed at heathen readers, and meant to persuade them of the falsity of polytheism and idolatry, and the truth of the sacred books, the laws, ancl the doctrines of Judaism. tt The synagogues were
* Note Ttj, and see Bertholet, p. 193.
t Aboda Zara 646 ; Scburer, UJP n. U. p. 31Sf. These were (1) jml;fnients (obedience to them); and prohibition of (2) bla«- phemy, (3) idolatry, (4) uncbastity, (5) murder, (6) stealing, (7) eating blood.
t «.o. Melchizedek, Job, P» 88. 89, cf. 1 K 6" (431), Mai 1", Pa 05«, Bk. of Jonah. So also the account of creation (On 126ff-^ Is 42ft, cf. St. P.iul'8 use of it in Ac l"**"'), and euch bopea u Zee 91. 10 14», Jl 228 8!, Is -^57. 8, Pa 478. u 22-''-a>.
5 See Lv 17'»-18m, Ezk 33» «, Zee V etc.
t Of. Oal 2i», Ac 24", Ito loSsif, 1 Co 161-3 eta
II Philo, I'ifo .t/o». ii. 4 ; Jos. Ant. xiv. vil. 2, c. Ap. II. 39.