From a few late articles in the Israelite (Nov., 1871), by the distinguished writer of the above article on Re- formed Judaism, we learn that he regards as the first reformer in the camp of Judaism the celebrated gaou Saadia (q. v.) ben-Joseph, of Fayum, who flourished in the first half of the 10th century ; as the second, the famous bodj'-physician of the caliph of Cairo, Ramham, " the classical IMoses Maimonides." Of perhaps minor influence, but also as active in the field of reform, he introduces us next to Bechai ben-Joseph, of Saragossa, and Ibn-Gebirol (q. v.), of Malaga, who flourished in the 11th century. He even counts among the reform- ers the celebrated French rabbi Isaac, of Troyes, better known under the surname of Rashi (q. v.) ; and on the side of reform or progressive Judaism are also rank- ed by Dr. Wise the celebrated Jewish savants Judah ha-Lcvy (q. v.), Aben-Ezra (q. v.), and Abraham ben- David, the celebrated author of the Emmeah Ramah (Exalted Faith), who fell a victim to fanaticism in A.D. 1180 at Toledo, in Spain, and with whom close up the two centuries that elapsed ijetwcen the appearance of Saadia and i.Iaimonides, in which days " all [Jewish] philosophy had become peripatetic," the Jewish phil- osophical writers of this period considering their main object "the self-defence of Judaism on the one hand, and the expounding of the Bible and Talmud as ration- al as possible, in order to reconcile and harmonize faith and reason."
JUDAIZING CHRISTIAXS 1060
JUDAS
With the 13th century undoubtedly opens a new epoch in Judaism, for it is here that we encounter the creat Jewish master mind Moses Maimonides, of whom it has been truly said that "from Moses [the lawgiver] to Moses [Mendelssohn] there was none Uke Moses rjlaimonidcs]." Since tlie days of Ezra, no man has exerted so deep, universal, and lasting an influence on Jews an<l Judaism as tliis man, and we need not wonder that Ortliodox, Conservative, and Reformed Jews alike lav claim to this master mind; but it must be con- fessed that, after all, he really belongs to the Progressive Jews only. It is true the creed drawn up by the second Jloses is now the possession of all Jews, and the Orthodox cling to it with even more tenacity than the Conserv- atives and the Reformed, but his theologico-philosophi- cal works gained authority mainly among the Reformed thinkers of the Judaistic faith. After that date, of course, Jewish literature abounds with names whose pro- ductions betray a rationaUstic tendency, for " all Jewish thnikers up to date, Baruch Spinoza, JMoses Mendels- sohn, and the wTiters of the 19th century included, are more or less the disciples of Maimonides, so that no Jewish theolog-ico-philosophical book, from and after 1200, can be picked up in which the ideas of Slaimoni- des do not form a prominent part." In our own days the Reform movement first became very prominent. In Ger- many, where Judaism has always been strong on account of the high literary attainments of the German Jews, the separation between the Orthodox and Reformed, and the establishment of independent Reformed congrega- tions first originated, and the celebrated Holdheim (q. V.) was among the first as pastor of a tei^iple in 1846. Other Jewish rabbis of note, identified with the Reform movement in Germany, are Stein, of Frankfiu-t-on-the- Maine ; Einhorn, now of New York City , Deutsch, now of Baltimore, iNId.; andRitter,thesuccessor of Holdheim, and historian of the Reform agitation. In the U. States those [irominently identified with the Reform ques- tion are Drs. Adler and Gutheim, of the Fifth Avenue Temjile, New York Citj' ; Mr. Ellinger, editor of the Jeir- ish Times, New York City; Dr. Lewin, of Brooklyn, ed- itor of the Xew Era; Dr. Isaac M. W'i-c editor of the Israelite, etc. See Jost, Gesr//. <li .< Jml, nl/mms u. s. Sek- ten, iii, 349 sq. ; Gratz, Gesc/i. il. J ml, n, x ; flitter, Gesch. <1. jiid. Reformation (Berlin, 3 vols. 8vo); Geiger, J;/ c/a- ism and its lIistori/,'Engl. trans, by M. Mayer (N. Y. 1870, 8vo) ; Astruc (the grand rabbi of Belgium), Ilistoire ahrerje des Juifs et de leur croyance (Paris, 1869) ; Ra- phael, D. C. Lewin, What is Juilaism (N. Y. 1871, 12mo) ; New Era, May, 1871, art. i ; Brit, and For. Evang. Rev. April, 1869 ; Kitto, Jouni. Sac. Literature, viii ; A tlantic Montldij, Oct. 1870 ; and the works cited m the article Jews. (J. H.W.)
Judaizing Christians, a term frequently em- ployed lo designate a class of early Christians, of whom traces appear in tlie N.-T. epistles, and stiU more dis- tinctly in the succeeding century. They are believed to have been converts from Judaism, who still clung to the Mosaic institutions, particularly circumcision. They appear to have been of two classes, some considering the ceremonial law as binding only upon Christians de- scended from the Jews, while others looked upon it as obligatory also for the heathen. The head-quarters of the Judaizing Ciiristians is said to have been first at Antioch. The council held at Jerusalem decided that Uie heathen should not be subject to circumcision. The more zealous Judaizing Christians, thus opposed by the apostles, abandoned Palestine, and went about trving to convert the heathen to their views, l)ut with little suc- cess. Tliey were probably the " false apostles," persons '•brought in unawares," etc., so often mentioned by Paul, and are known in history, the more moderate a"s AAZAUENiis (q. v.), the others as Ebionites (q. v.). See D. van Heyst, De Jud. Christianismo (1828).— Pie- -cr, Unicersal Lexikon, ix, 159.