212 Popes and Jews, 1095–1291
tolls, taxes, and exactions as a result of his conversion,44 and ordered the adminis-
trator of the diocese of Paris to ensure the children’s protection.45 In the same year
he insisted that maintenance be provided for a woman from Rheims who had
converted,46 and decreed that a cleric, also a convert, be provided with an ecclesi-
astical benefice.47
Papal concern for the practical as well as spiritual well-being of converts from
Judaism continued during the second half of the thirteenth century. In 1255
Alexander Iv wrote to all converts in Paris in answer to their complaints that cer-
tain clergy who were supposed to provide them with necessities had acted in a hos-
tile manner towards them, compelling them to attend courts in distant lands.
Alexander granted them relief and indicated that, if summoned, they should appear
before the court of the bishop of Paris.48 He also granted Louis IX the right to apply
to pious uses—one of which may have been the maintenance of converts—property
received from various sources where the owners could not be identified.49
In 1264 Urban Iv ordered the archbishop of Tournai to ensure that the stipend of
a convert be doubled,50 and that, at least during a brief period of religious instruc-
tion, Muslim and Jewish converts should be supported in monasteries.51
In 1267 Clement Iv urged the count of Burgundy to act strongly against those
who, following baptism, reverted to Judaism.52 yet, like Innocent III, despite the
often harsh rhetoric of his letters, he continued to insist on the Church’s traditional
teaching that Jews not be forcibly baptized. Rather, they must be shown Christian
humanity and, just as they were forbidden to dare to seduce the unthinking from
the truth of the Christian faith into the errors of Judaism, so they must not be
compelled to accept Christianity against their will.53 In 1278 Nicholas III called
on the Dominicans to preach to Jews that they might be reborn through baptism
and insisted that they approach secular rulers and prelates of the territories where
they preached to insure that converts, like prodigal sons, be treated generously.
Indeed he emphasized that they must be granted favours and that neither their
persons nor their property should suffer harm at either Jewish or Christian hands.54
Martin Iv and Nicholas Iv similarly addressed the issue of conversion. In 1284
Martin intervened in a dispute between the prelates of the kingdom of Portugal
and their king. He registered concern that when Jews or Muslims accepted baptism
44 Innocent Iv, ‘Cum a nobis’ (21 April 1250), Grayzel, Vol. 1, p.284; Simonsohn, pp.201–2.
45 Innocent Iv, ‘Cum sicut petitio’ (21 April 1250), Grayzel, Vol. 1, p.284; Simonsohn, p.202.
46 Innocent Iv, ‘Sicut dilecta in’ (15 July 1250), Grayzel, Vol. 1, pp.286–8; Simonsohn, pp.203–4.
47 Innocent Iv, ‘Pro dilecto filio’ (13 November 1250), Grayzel, Vol. 1, pp.288–90; Simonsohn,
pp.204–5.
48 Alexander Iv, ‘ex parte vestra’ (9 December 1255), Grayzel, Vol. 2, pp.57–8; Simonsohn, p.212.
49 Alexander Iv, ‘Sic ille Lucifer’ (11 April 1258), Grayzel, Vol. 2, pp.60–2.
50 Urban Iv, ‘Lecta nobis’ (7 July 1264), Grayzel, Vol. 2, pp.82–3.
51 Urban Iv, ‘Nonnulli sicut accepimus’ (26 July 1264), Grayzel, Vol. 2, pp.83–4; Simonsohn,
p.224.
52 Clement Iv, ‘Professionis Christianae’ (17 August 1267), Grayzel, Vol. 2, pp.104–6; Simonsohn,
pp.237–8.
53 Clement Iv, ‘Cum de tam’ (no date), Grayzel, Vol. 2, pp.113–15.
54 Nicholas III, ‘vineam sorec velut’ (4 August 1278), Grayzel, Vol. 2, pp.142–5; Simonsohn,
pp.249–52.