 Other dialogue writers like Gilbert Crispin, Petrus Alphonsi, Raymund Lull, and Nicolas of Cusa also write dialogues in which the participants are representatives of the major religions: Christian, Jew, Muslim, pagan, or philosopher. While some take care to give the victory to the Christian, even transforming the other participants into converts to Christianity, Gilbert, Petrus, Abelard, and Raymund Lull all opt for subtler conclusions. Abelard’s dialogue sets up a “judge” for the debate who never proffers a judgment. Even if Abelard had added this final judgment, the dialogue would still not indicate a clear winner. Dialogue is a favorite form in the growing Adversos Iudaeos literature of the late 11th and 12th centuries. And insofar as the dialogue form was especially prevalent in this period, it is part of a growing rationalism. Writers composing dialogues between Christian and Jewish (or pagan) spokesmen are at the same time shifting the grounds of those arguments from proof texts from scripture to arguments grounded in the notion that the truths of the faith were self-evident and could be convincing even to those not sharing common beliefs or authoritative texts (Cohen 1999, 167–218). There are dialogues by Jewish thinkers in which philosophical and different religious perspectives debate, partially in response to Christian polemical dialogues, most famously Judah Halevi’s dialogue known as the Kuzari. The work is a dialogue between a pagan king, who speaks as a philosopher, and a Jewish sage, and includes the appearance of representatives of Islam and Christianity working to convert the king. Though the dialogue form continues to be used in the Latin West after the 12th century, its place as the form for rational argumentation is overtaken by the more formal and elaborate school form of disputation in the 13th (Novikoff 2012, 341–343, 349).