RELIGIOUS ENCYCLOPEDIA
Proselytes
but not the immersion that washed away the impurity of heathenism. The relation of this rite to the Christian sacrament of baptism has given rise to much discussion, but the present tendency to derive Christian baptism from the immersion of proselytes is incorrect, especially as the existence of sacramental ideas is not certainly proved in connection either with immersion or circumcision (see Baptism, III., 1, § 1).
It was in agreement with a legalistic, not with a sacramental, conception that, in the doctrine of the Rabbis, circumcision was looked upon as breaking all earlier ties and changing the
6. Status very personality of the convert, as was of the usually typified by the assumption of
Proselyte, a new name. A marriage was considered dissolved if the other party was not converted; and by the abrogation of bloodrelationship the laws in regard to incest no longer applied. Children born before conversion did not inherit; the community inherited in their place. The harsh isolation of the proselytes was keenly felt by the heathen (Tacitus, Hist., V., 5; Juvenal, Satirce, xiv. 96 sqq.). While all old ties were severed for the proselyte and he was entirely absorbed in the Jewish community, he was not regarded as an equal; he could not say: " our fathers," but " God of the fathers of Israel " or " your fathers." This rule was later abolished, and it was forbidden to remind the proselyte of his origin, since it was shown that the Scriptures spoke of the proselytes in the same way as of Israel. They are alluded to in the thirteenth petition of the daily prayer. Many proselytes seem to have displayed the convert's zeal, and were fanatical toward those of another faith, especially the Christians (Justin, Trypho, cxx.). For this reason, many rabbis were particularly fond of the proselytes; others, however, did not favor them, but called them a leprosy, a hindrance to the coming of the Messiah, especially as numerous conversions were due to ulterior motives.
The Hellenistic proselytes should be clearly distinguished from these circumcised proselytes, and they constitute a more important phe- 7. Hellen- nomenon, both historically and nuistic merically. Everywhere in the empire Proselytes, groups of the " God-fearing " gathered about the synagogues. They attended the services and assumed some of the obligations, but did not wish to become Jews. This form of proselytism presupposes that weakening of national and legalistic Judaism which obtained in the dispersion, where it appeared as the universal religion of enlightenment, or as a philosophy based on a primeval revelation with sublime ethics and a sure hope of eternal life. Sacrificial rites were abandoned and the prohibitions of meats, etc., were taken in an allegorical sense, only a few being retained in an ascetic and superstitious spirit. This propaganda was served not only by the Greek version of the Old Testament, but also by numerous pseudepigraphic writings such as the Sibylline Books (q.v.) or pseudo-Phocylides. This kind of proselytism must have enjoyed a success not easily over-estimated, and it lasted beyond the time of Hadrian. It admitted, moreover, of innumerable gradations.
The most zealous were like Jews, only without circumcision; their children were probably circumcised (Juvenal, Satirce, xiv. 96 sqq.). Many visited the synagogue regularly, others observed only certain customs, such as the lighting of the Sabbath lamp. The Hypsistarii, or " worshipers of the highest God," formed societies of their own after the pattern of the synagogues. These differences show the adaptability of Judaism; at the same time no concessions were made in monotheistic faith or in moral requirements, but solely in liturgical matters. Only the Palestinian rabbis, however, were really consistent; the others allowed themselves to be guided by opportunist considerations. For them the important thing was to gain personal influence, which they won in direct proportion as they required less of their adepts and themselves stood higher above them.
While Palestinian proselytism generally made itself felt as a hindrance to the extension of Christianity, and, as a Jewish propaganda in the Gentile communities of Paul, vainly strove to bring 8. Signifi- the Gospel into subjection to the Law cance for and to circumcision, Hellenistic prose- Early lytism, with its widening and weak- Christian- ening of Judaism, did essential preity. paratory work for the new faith. The
" God-fearers," accustomed to monotheistic ideas, morally trained, and familiar with the promises of the Old Testament, offered fertile soil for the propagation of Christianity, which proffered all that was valuable in Judaism, and, in addition, offered fulfilment in place of promise, and inspiring preaching in place of dry doctrine. It had also done away with all that was narrowly Jewish and barbarian, and gave the same rights to the Greeks as to the Jews. The former Jewish proselytes formed the nucleus of the new communities, which soon spread independently among the heathen and left their original Judaism further and further behind. This rivalry in propaganda was the chief reason for the bitter hatred with which early Christianity was pursued by the Jews, and this enmity was, unfortunately, reciprocated by the Christians. In spite of its political privileges, Judaism was overcome and soon abandoned the unequal struggle. Hellenistic Judaism was absorbed by Christianity, and Rabbinical Judaism withdrew within itself, while Christianity evolved a world-embracing missionary activity. E. VON DOBSCHUTZ.
Bibliography: For the meaning and use of the word " Proselyte " consult the concordances of Mandelkern, Hatch and Redpath, and Bruder, and the lexicons; W. C. Allen, in The Expositor, 1894, cols. 264-272; and E. Nestle, in ZNTW, 1904, part 3. Consult: Schiirer, Geschichte, iii. 102-135, Eng. transl., II., ii. 291-327 (gives a very full list of the earlier literature) ; Liibkert, in TSK, 1835, pp. 681-700; F. Huidekoper, Judaism at Rome, New York, 1876; M. M. Kalisch, Bible Studies, part 2, London, 1878; A. Weill, Le Proselytisme chez les juifs selon la bible et le talmud, Strasburg, 1880; H. Graetz, Die judischen Proselyten im Romerreiche, Breslau, 1884; C. Siegfried, JPT, 1890, pp. 435-453; C. Fouard, St. Peter and the First Years of Christianity, London, 1892 (good chapter on the Jews in Rome and their influence) ; J. Strauss, in Expository Times, iv (1893), 305 sqq.; A. B. Davidson, in The Expositor, 1894, pp. 491 sqq.; E. C. A. Riehm, Handworterbuch des biblischen Altertums, ed. F. Baethgen, pp. 1258-61, Bielefeld, 1894; Friedlander, in RE J, xxx (1895), 161-181; A. Bertholet, Die
Prosper of Aquitaine Protestant Episcopalians