The most remarkable aspect of the censure may be not so much its issuance, or even Spinoza's refusal to submit, but the fact that Spinoza's expulsion from the Jewish community did not lead to his conversion to Christianity. Spinoza kept the Latin (and so implicitly Christian) name Benedict de Spinoza, maintained a close association with the Collegiants (a Christian sect of Remonstrants) and Quakers, even moved to a town near the Collegiants' headquarters, and was buried in a Christian Protestant graveyard—but there is no evidence or suggestion that he ever accepted baptism or participated in a Christian mass or Quaker meeting. Hava Tirosh-Samuelson explains "For Spinoza truth is not a property of Scripture, as Jewish philosophers since Philo had maintained, but a characteristic of the method of interpreting Scripture." Neither is there evidence he maintained any sense of Jewish identity: In all post-anathema writings, he refers to the Jews in the third person and in negative fashion.