YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

Some Great Christian

Jews

-2 5 *£>

By the REV. JOHN STOCKTON LITTELL, D. D.,
Rector of St. James' Church, Keene, N. H.

Stories of Cross and Flag
Wo. 2

Second Edition. I^evised and Enlarged

Copyright 191S, John S. Lillell

PUBLISHED BY THE AUTHOR
Keene, N. H.

Printed by The P. H. Gobie Press
Bellows Falls, Vermont

CONTENTS.

1. THE JEW IN AMERICA  5
2. THE VIRTUES OF THE JEW  6
3. JEWS WHO ARE VENERATED BY US ALL  6
4. THE PERSECUTION OF THE JEW  7
5. THE JEW FIXES HIS OWN DESTINY  8
6. OUR OWN RELATIONS TO THE JEW  9
7. THE JEW AS A CHRISTIAN:
I. Professor Neander, with portrait  11
II. Dr. Edersheim, with portrait  13
III. Bishop Isaac Hellmtjth, with portrait  15
IV. Bishop Samuel Isaac J. Schereschewsky, with portrait  16
V. Meyer Lerman, with portrait  19
VI. The Rev. Michael Rosenthal, with portrait  20
VII. Joseph Wolff, with portrait  24
VIII. Bishop Michael Solomon Alexander, with portrait  25
8. A GENERAL SUMMARY OF CHRISTIANIZED JEWS.
European :
Belonging to the Oriental Orthodox Church, with portrait of
Anton Rubenstein  26
Belonging to the Roman Church  27
Belonging to the English Church, with portraits of Benjamin
Disraeli (Lord Beaconsfield) , and others  28
Protestants, with portrait of Felix Mendelssohn Bartholdi. ... 31
American:
Priests of the Church, with portraits of the Rev. Aaron Bernstein
and the Rev. J. Lotka  32
Missionaries of various denominations, with portrait of Leopold
Cohn  33
9. TWO SOCIETIES FOR THE CONVERSION OF THE JEWS:
I. The London Society, with portraits  33
II. The Jerusalem and the East Mission, with illustrations  35
10. THE AWAKENING OF THE JEWS  49
11. CHRISTIAN WORK AWAITING THE JEWS  52
12. THE HOPE OF THE NATION  54
13. THE DESIRE OF ALL NATIONS  54
- 14. WHAT CAN WE AMERICAN CHRISTIANS DO ?  55
* BOOKS CONSULTED AND RECOMMENDED  56
^STORIES OF CROSS AND FLAG  58
PRESS AND OTHER NOTICES  59

^ome <§reat Christian feto*
jHERE is a common saying that a Jew never abandons his religion.
Everyone knows that a German Jew may be a German in every re
spect, but he will not adopt the German Protestant religion. A
Roman Jew may be as good a Roman as one who recently be
came mayor of the City; but he will not adopt the Roman religion.
There was a Jewish Lord Mayor lately also in London. He was a
good Englishman, but he was a Jew. In America, with all our
success in assimilating the races, we still find that in some respects, notably in his
religion, the Jew keeps to himself.
1. THE JEW IN AMERICA.
Every city shows an increased population of Jews. Most Americans can prob
ably tell something from their own knowledge of the changes in some one city or
other during the past ten years. I myself could tell of transformations in the course
of twenty years in four cities. And if the changes are great and startling in the few
places we chance to know, then taking the country all in all they are stupendous.
Few of us can read the story of the Jew in New York without amazement. Jews own
the land and control the tenements; their great stores intensify the problem of the
underpaid clerks; they teach the schools; Jewish policemen have in their hands the
protection of life, property, and the police end of public morals; Jewish students
fill the rich University and the great City College, and win most of the competi
tive examinations for positions in the Civil service. All these Jews are but remotely
and unintentionally influenced by the Christian religion. Christians naturally feel
it to be strange, if not menacing, that so many people in our midst should be outside
of Christianity's influence. Society needs the influence of the Christian religion.
That influence is for society desirable even if it be not conceded as a necessity. These
are the people who might have been Christianized long ago. Whatever inconveni
ence or shaoie we are through their present condition called upon to suffer, we suffer
in consequence of neglect; years now long gone of Christian neglect. It is too late
to prevent it now. It is no fault of our own that today's society, today's politics,
today's Christianity, are hit hard. For individuals and institutions both are hit
hard, and the very foundations and seed-ground of future Christianity — namely,
the Churches — are destroyed. The Jews have nothing to do with the Churches.
When a given locality begins to receive Jews, the Churches enter upon a long period
of increasing weakness; they go from step to step through inefficiency and decline
to extinction. There are several well-known cases of the Jews' crowding into the
section of a city and proving so loyal to their faith that the Churches of the locality
moved out and abandoned the field. And there are more cases of this than people
usually know of or suspect. The coming of the Jew has been the ruin of the Churches.
There was no use trying to minister to them. They were as loyal to their faith as
Shadrach, Meshach, and Abednego. [ 5 ]

2. THE VIRTUES OF THE JEW.
Now this steadfast loyalty is a matter which calls for unqualified admiration.
If the Jewish religion were an obvious falsehood or a fraud, a superstition, or a law
operating in effect to foster wickedness as some ancient religions have done; if it
were in some way harmful in its results, then we might admire the loyalty, while at
the same time, in the interest of truth or progress or righteousness, we might depre
cate it. But the Jewish religion is a true, clean, good religion. It is well for the
world that Jews have been loyal to it.
And loyalty to religion is not the only thing we have to commend in the Jew.
The Jew is honorable for his usually upright family life, and for the temperance of
his habits and conduct. His intellect is alert and profound. For him, civilization
is older than it is for us, and he has had good time to find out what his place is in it,
and how to use it. His race has a record most honorable and unexcelled. Even
that on which we pride ourselves, the basis of our civilization and our progress, namely,
our religion, was his before it was ours. The Jew belongs — we must not forget —
to the race of the Holy Scriptures.
3. JEWS WHO ARE VENERATED BY US ALL.
We read of Jews when we read of Abraham, Isaac, Jacob, Joseph, Moses, David,
Solomon, Daniel and the rest; of Zacharias and Elizabeth, and St. John the Baptist,
of St. Joseph and even Saul of Tarsus. When Christianity came in, it came through
Jews: the Blessed Virgin Mary and the Son of God. It is the race of our Lord's
Apostles with their provincial origin and their world-wide outlook; the race of the
first days of the Church. The Church was born Jewish and grew up as a Jewish sect
before she took her place as international. There is not the slightest doubt that
in Apostolic days the work amongst the Jews was wonderfully successful. But the
intention, the example, and the instructions of Christ had already pointed to its ex
tension to "all nations." The Catholic Church, already visible in Jerusalem on the
Day of Pentecost, was built upon the foundation of the Apostles and Prophets,
Jesus Christ Himself being the chief Corner Stone. Of all the stones which went to
the building, the sample is found in St. Peter's confession, "Thou art the Christ"
(a fact which appeals particularly to Jews), "the Son of the Living God," a fact which
appeals to all. St. Peter's faith was to be the faith of the whole building and of everv
living stone. "Thou art Peter (a stone), and on this rock (faith and Christ) I will
build my Church." Thus the text was read by most of the early Catholic Fathers
One of the first experiences of the Church was an embarrassment because the stones
brought to the building were so many. It was a question how to handle them The
Church was soon forced to decide whether converts must first become Jews and th
take Christianity as a sort of "second degree;" or whether they might pass directl
to the Christian Sacrament of Baptism. To meet this question, the Apostles held th
first Council in Jerusalem. St. Peter was one speaker, and the president appears t
have been St. James, the Bishop of Jerusalem. After the martyrdom of St Jam
there was a succession of fourteen Hebrew Bishops in Jerusalem. The Jewish Ch •" '
tian element in and about the city made the whole Christian world look up to Jer
lem as the Mother of all Churches.

When men first began to say that they believed in the Catholic Church,
they meant that the Church was to admit to its blessings Gentiles, as well as Jews;
the Church, as Christ made it, was to be international, Catholic, or for all. But it
always began with the Jew. After that shipwreck whose story is so splendidly told
in the last part of the Acts, when St. Paul went to live in his own hired house in Rome,
the first men he talked with were Jews. It was his duty to go to the Jews first. There
is no question of the glory of a race which could produce a St. Luke, a St. Paul, a
St. Matthew, and a St. John. As Dr. Scott Holland said:
"The New Testament from cover to cover is written by them or by their mouth
pieces, and all the ideals we have to-day, all the associations and aspirations and things
that they call into play, the elemental thought and the setting of the thought, and the
spiritual attitude, and the spiritual horizon, and the mental drama, and the intellectual
problem, and the secret of religion — are all delivered to us and for us through the
mouths and the hearts of Jews. We can interpret what they mean, we can apply what
they have committed to us; but they did it, and they gave it, and they spoke it, and
they handed it over, and they discovered it. 'Salvation is from the Jews.' "
4. THE PERSECUTION OF THE JEW.
If, then, there is anyone naturally fitted to appreciate the good qualities of the
Jew, it is the good Christian. But in this respect, as in so many others, not all Chris
tians have been good Christians.
To the modern American, it comes as a shame and a perplexity that the Jew is
maltreated, as he is, for instance, in Russia. In Rome, he was publicly and officially
insulted at the accession of every Pope. He was forced into quarters of his own
and restricted by the laws. In England he was robbed by Kings and mobbed by
the people, age after age. A synod of Canterbury in 1222 even forbade a Jew to
enter a Church. In Spain by the Council of Toledo he was in 680 forbidden to ob
serve his religious rites; eight hundred years later he was hounded by the Inquisition;
and the long age intervening was punctuated without a period by efforts to compel
conversion. The dark record is relieved by an occasional ray of light. In 1147 St.
Bernard made a noble protest against the Crusaders' ill-treatment of the Jews. Even
a converted Jew, Paul of Burgos, who became a Bishop and left two sons in the Bis
hoprics of Burgos and Valencia, was a harsh persecutor of his Jewish brethren. The
Reformation certainly brought in kindlier methods. Martin Luther's first view
was in favor of persuasion and instruction, but later he declared that their conversion
was impossible. George Herbert used to pray for the Jews, and Archbishop Leigh-
ton said: "They forget a main point of the Church's glory who pray not daily for
the conversion of the Jews." In social circles today the Jew is often treated with
scant courtesy by his Anglo-Saxon superiors — upstarts as they are from a compara
tively recent heathenism. The American who is guilty of this kind of conduct is
not the religious American. There is a famous saying that once when brief proof
was asked for the truth of Christianity, someone answered, "The Jews." It is
true, as we shall see presently, that the career of the Jews is a proof of the truth of
Christianity. But it is equally true that the conduct of Christians is a disproof of
their Christianity. At the hands of Christians, the Jew has suffered too much. But
how is it that he came to suffer?

5. THE JEW FIXES HIS OWN DESTINY.
When the Jew cursed himself in the presence of the Christ, Whom he rejected
and crucified, with the words, "His Blood be on us and on our Children," he gave
the world a key to the subsequent 2,000 years of Jewish history. The fear he ex
pressed before his rejected Christ, "If we let Him thus alone, all men will believe on
Him, and the Romans shall come and take away both our place and nation, came
true and the mark of it has remained to this day. God took them away; but God
did not intend His children to follow it up. "Vengeance is mine, I will repay,
saith the Lord," was warning enough to have caused Christians to have kept hands
off. In meting punishment, we are not — however much we may be in other re
spects — workers together with God.

The Seven-Branch Candlestick of the Jewish Temple is Bohne Away
in Triumph by the Army of Titus.
Photograph by Rau, Philadelphia.
" 'They shall come hither and our place make void,
And take away our Nation.' Even so !
In Rome that Arch of Titus still may show
How soon the Romans came and all destroyed." Bishop Coxe, The Paschal.
The defence of Jerusalem against Titus "is one of the most magnificent and
melancholy examples of mingled heroism and insanity that the world affords."
(Deutsch.) But even on God's part, the scattering of the Jews was not vengeance. King
dom and nationality were taken away from the Jew not as an act of revenge by the
[ 8 ]

crucified Christ, but as an act of divine necessity for the good of the world and for
the final benefit of the Jew. The Law was the Jews' schoolmaster or tutor to bring
him to Christ; but when he would not come to Christ and threw up the grand des
tiny, and refused the highest call that ever nation had received, then he was given
a new tutor to bring him to Christ: namely, national sorrow and discipline. It is
a striking fact that the Jew was not punished until he had yet one more opportunity
to fill his great place in the world as Christian; and that delay lasted through the
usual time given for repentance and preparation. They had their opportunity in a
grace of forty years. Then the Romans came with Titus at their head and carried
away the seven-branched candlestick from the altar, and left of the Temple not one
stone upon another. It was equally clear to the mind of the rejected Master that
He was to be the Savior of the world and the destroyer of the Temple. Looking back
through nearly 2,000 years, we men of today have the benefit of seeing the endorse
ment of History upon His words, and the explanation of His foresight in His Divinity.
6. MORE OF OUR RELATIONS TO THE JEW.
When we say that the destruction of the Temple and Kingdom of the Jews was
a literal fulfillment of the Master's Word, we may realize that the race has suffered
from this cause more in a political and national sense, more in the loss of its pride
and in the defeat of its ambitions, than in any way that would touch personal pros
perity or intellectual, moral or spiritual endowment. The Jew spoke his curse, but
God has blessed him ; blessed him in almost every way, except in the way of nation
alism and unity, which was the race's supreme earthly hope. Christ could not take
revenge on any one; not on Peter, who denied Him, nor on Thomas, who doubted
him, nor even on Judas, who betrayed Him: even Judas might have been saved if
he had not given way to despair, for despair is not repentance. There is no ven
geance due to those for whom the Savior can pray, "Father, forgive them; for they
know not what they do." After this, the Christian who will persecute a Jew is not a
good Christian.
Human instinct, as well as Christian sentiment, teaches us that the Jew is at
least as lovable as the Gentile. We will not argue this point. It makes no differ
ence. The Jew is either lovable or he is not. If he is not, he needs the Christian
religion to make him so. If he is, then he has all the capacity of the finer nature
to appreciate the truth and the life that are so much valued amongst ourselves. In
any case, if the Christian religion is either good or true, the Jew needs it. It is not
to the benefit of our city life or our country's welfare that the Jew should live apart
by himself from the rest of the populace — an Oriental soul in a Western setting.
The only thing that ever will bring him to an understanding and a sympathy with
the men of our race and country is the Christian religion, which is the genius of our
civilization and progress. As Dr. Scott Holland says again:
"Plainer and plainer than ever before is the evidence that if East and West are
ever to be drawn together it can only be through the one Lord and One Christ, Who
alone can break down these barriers which divide."
These are all more or less familiar considerations among observant men. We
start with the proposition that the Jew as a rule does not change his religion and
[ 9 ]

we end with the idea that the Jew should be Christianized. And now we come to
matters that are not familiar even to observant people. It is a good deal more
practically reasonable and hopeful to expect to Christianize the Jew than most people
think. 7. THE JEW AS A CHRISTIAN.
If he becomes a Christian, the Jew does not abandon his religion. He fills it
out. He completes it. The Great Jew, the Son of Mary and the Son of God, Who
founded the Church, said plainly that He came not to destroy the Law, but to fulfill
it. A Jew become Christian has simply enriched and not rejected his Jewish religion.
There is not a thing in the Jewish faith that he ever will need to repudiate. In
stead of having only part of God's disclosure of His character and plan of life, he
becomes Catholic; that is, he has the whole of it.
Christianity is therefore possible to the Jew, because Christianity is not antag
onistic to him as a Jew, but friendly and akin. In theory there is little to prevent
the Jew from turning Christian. Practically, the possibility is even more certain.
A thing is practically possible when it can be done because it has been done. That
is the last demonstration of a thing's possibility. The Jew can be Christianized
because he has been Christianized. When I say this, perhaps at last I am on what
is, to most people, unfamiliar ground.
The first man to whom I told the fact that I was writing on the subject of Chris
tian Jews, looked at me wonderingly and answered skeptically. He had never heard
of any Christian Jew. So common is it to have heard little or nothing about this
subject, that a traveller even reached Jerusalem and informed one of the missionaries
that "he had never seen a convert from Judaism in his whole life. Yet at that very
moment he was talking to one; and that morning he had been worshipping in a well-
filled Church where nearly all present, from the officiating clergyman to the organ-
blower, were converts." Thus we modern Christians live in the midst of facts and
possibilities which we scarcely notice until they are pointed out to us. I think it is
time all men in this country heard about a few Christian Jews of whom I will now
make it my business to tell the story.

10

I. PROFESSOR NEANDER.
One hundred years ago, in 1812, a young man of only twenty-three was ad
vanced to a professor's chair in Heidelberg. A year later he took his permanent
place as professor at Berlin. For forty-eight years he devoted himself to the advance
ment of Christianity. He described the achievements of Christianity as none ever
before had described them. He studied out the Life of Christ in a way that effec
tively checked the enemies of Christianity and established many people in a new
loyalty to their old faith. It was a time when German Protestantism was failing
the people, and the man who came to the rescue was a Jew. Born with the family

Johann Augustus Wilhelm Neander, 1789-1859.
From Littell's Living Age, July 16, 1859.
name of Mendel, at the age of about sixteen years he became a Christian. In the
course of his studies some one told him that in the writings of the evangelist John,
there were sentiments worthy of the disciples of Socrates, and he began to investi
gate for himself. The unexpected result of this extraordinary patronage of the Holy
Gospel was his conversion, after a great struggle. With the knowledge of Christ
came the sense of sin. Ever after he regarded himself as standing in the relation to
Christ as a pardoned and saved sinner. His Baptism occurred when he was seven
teen, and soon after, his mother and his sister followed his example. The University
was broken up by Napoleon, and Neander was obliged to go to Gottingen, where he
found neither sympathy nor support in the faith. Out of the cheerless loneliness of
this atmosphere, the brave young Christian learned to "hang only on the Eternal
Mediator, who is man and God in one person." His scholarship won him the pro
fessorships we have already mentioned. "His lectures were attended not merely
[ 11 1

by undergraduates and students, but also by leading professors of his own and other
universities— Protestants and Romanists alike sitting at his feet. One of his students
said of him: "He sat among us as a father, as an old friend. Rank and circumstances were
nothing to him; he spoke with the students as with the professor, and he would not
have spoken differently with a prince. He expressed dissent and assent without
respect of persons, according to the naked, undisguised truth. For this very reason
the young men almost idolized him. Under many a plain student-coat beat a heart
that would have poured out its last drop for Neander." "He loved every being and
object that was lovable ; his love to God was paramount. His affection for his students
was wonderful; he seemed to live for them." His charities were large and helpful, and
at least once he is known to have sold from his valuable library to relieve a student's
need in sickness. "The first things that struck every one who came in contact with
Neander, either personally or through his writings, were his truthfulness and sincerity.
His love of the true and the beautiful was un' oundt d. He was of profound humility
and implicit submission to the will of God."
At the age of thirty-five, after unwearied labor preparing and delivering as many
as fifteen lectures a week, he sent out his first missionary — the general history of the
Christian religion and Church. Seven years after, he published a study of the plant
ing of the Church by the Apostles, and five years later a Life of Christ. This was
drawn out by a Life of Christ, which another had published with the object of over
throwing the Christian Faith. When the Prussian Government proposed to pro
hibit its sale, Neander advised: "No, it must be put down by Truth." The object
of his work — whether it took the form of books or lectures — was, as he stated it him
self: "To exhibit the history of the Church as a living witness of the Divine power
of Christianity, as a school of Christian experience, a voice sounding through the ages,
of instruction, of doctrine, of reproof, for all who are disposed to listen.''
"To him the past was indeed great, eloquent, and glorious, but he regarded it
chiefly as the beginning of a greater present and a more glorious future, and as the
foundation of the stately building of the Church that is being reared throughout the
ages. He had unquenchable faith in the abiding presence of Christ in His Church,
and of its consequent power to mould and transform the world. The parables of the
leaven and of the mustard seed were pregnant with meaning to him, and in his history
he elaborately traces the process of development in the past centuries — a process
which amounted to a steady and ever-forward progress, even furthered by all attempts
to hinder it. And this, because Christianity is a Divine power which descended from
heaven at the Incarnation of Christ, and gave a new character to the life of the
human race."
His family name of Mendel was changed to Neander at his baptism. Neander
means A New Man. Like St. Paul, he saw that in Christ even the best of men are
made new by the renewal of mind and nature. It makes all the difference in the
world whether men believe in Christ or not. It made that difference to Neander
[ 12 ]

and it made almost as much as that to Germany. "The irreligious state of his
country, he regarded as the chief cause of the social and political evils with which
it was convulsed; and in common with many others he regarded the revolutionary
movements, which have taken place in Germany, as partaking as much of a religious
as of a political character— the rising of unbelief against the restraints of Christian
ity." Bernstein, another Jewish convert, speaks to the same effect in an estimate half
a century later:
"To Neander, a Christian Jew, an immense debt of gratitude is due from all who
hold the Catholic faith undefiled. He stemmed for a time the tide of Rationalism
which threatened to engulf in its turbid waters not only Germany, but the whole of
Christendom;" — "a Christian Jew whose conversion and devotion to Christianity
were destined to be fruitful in good results, the end of which we have hardly seen to
day."

II. DR. EDERSHEIM.

Probably there is not a congregation of Christians in the land which has not
been taught some of its love and knowledge of Christ through the mind of Alfred
Edersheim. He is the man who has told us in one book of the glory of the temple
worship, and in another of the beauty and truth of the Life of Christ. Perhaps his
Life of Christ is the most wonderful ever written. Though Christians have had
nearly 2,000 years to do this thing, it has been done by a Jew. As a young man,
he was a fine scholar, and his brightness and diligence led him towards success and
comfort. He fell in with some Scottish Protestant ministers, who went with a gang
of bridge-builders to look after their religious necessities, and at the same time with
a view to finding some opportunity for work among the neighboring Jews. It was
a great sacrifice to young Edersheim to become a Christian. All his studies and
successes of years seemed to go for nothing. His father disapproved, and he lost
his part in the family fortune.
But the diligence and skill which he had acquired, as a Jewish scholar, soon
proved useful to him in his studies as a Christian. He came into a new influence as
a teacher, a leader whose learning was recognized. He was happy in having for his
teachers the strongest and most attractive of the Scotch Presbyterians, and "the
saintly Neander. " In course of time he learned how the Christian world bad divided
into Catholic and Calvinistic, and after making a careful study of the causes and
results of the division, he decided, not without much pain, that he must abandon the
Calvinism to which he was indebted for his conversion and accept the Christianity of
the Catholic Faith. "I have passed from the Scotch to the English Church, and
have not for one moment regretted the change. The changing was, and is, most
unpleasant, but not the change; that has placed me where all my sympathies find
most ample scope." "I am convinced of the historical Church; I believe in a Na
tional Church; I prefer a liturgical Church — and on these grounds I have joined
the Church of England." This meant a second time giving up his work and income,.
[ 13 1

a second sacrifice of the kind of which Jews are supposed to be incapable, but for
him truth was a higher necessity than bread, and seeking the kingdom of God was a
condition under which all other necessaries could be added unto him. "It is a beauti
fully significant idea," he says, "that the Jews, after fulfilling any commandment of
the Law, specially thank God for having given it — to show that the Law is not a
burden, but a privilege." He received Holy Orders, and then began his more im
portant and, as we have intimated, useful literary teaching. His great books were

Alfred Edersheim, M. A., Oxon., D. D., Ph. D.
From Tohu-Va-Vohu, by permission of Messrs. Longmans.
all written in the renewed bodily health, which returned to him after the passing of
his final difficulties. It was his delight to show how all Jewish hopes were fulfilled
by Christ, and to the end he remained as intense and fascinating as a brilliant Jew,
as he was a profound and faithful Christian. It is not too much to say that he be
came one of the world's greatest teachers, through the fine and powerful influence
of his books. He died in 1889. It is to be hoped that the Longmans will keep in
print the fascinating sketch of his life, and the collection of his sayings, issued in 1890
as Tohu-va-vohu (without form and void) .

14

III. BISHOP ISAAC HELLMUTH.
The first of these modern Christian Jews, we have been considering, became a
great professor; the second, a holy and learned priest; and now I shall have to tell
of one who became a Bishop. His name was Isaac Hellmuth. He was the son of
Jewish parents, living in Warsaw in Poland. The year of his birth was 1817; of course
he was brought up in the Jewish faith. He was a quick and thorough scholar.
His conversion to Christianity took place when he was a young man of twenty-two
or twenty-three, attending the University, and was solely due to a change of views,

THE RT REV. ISAAC HELLMUTH, D D . D CL
Second Bishop of Huron.
From the Bishops of the Church of England in Canada, by the Late Rev. Charles H. Mockridge, M. A., D. D.
By permission of the publisher, F. N. W. Brown, Toronto.
consequent upon researches he was making as to the authenticity of the evidences
of Christianity, his original intention being to write an essay, or thesis, exposing the
weakness of the evidence. His family were greatly opposed to the change and prac-
ticallv cast him off, and almost immediately he went to England, where he received
very "kind treatment from the Archbishop of Canterbury. Like Edersheim, he sacri
ficed fortune. Like Neander, he found that in Christ he was a new man. The
sacrifices of Edersheim and Hellmuth prove that a new idea of the Jew must take
the place of the Jew of common jest, and by their courage in the loss of their goods,
these men reveal not only their own great souls, but the greatness of their race, the

15

Jew in earnest. That they, years later, won recognition and place was not due to their
self-seeking, but to the greatness which rendered them indispensable where divine
work was being done. So, without means, the young Hellmuth starts off for Canada,
and in a poor country offers himself for service in the priesthood of the Church. At
twenty-nine years of age he was ordained and made professor, with duties also in the
¦charge of a parish. He had a passion for education. When he regained some of
his money, it was invested in schools. How he came by his money is too creditable
and pleasant a story to pass without notice. "On his father's death, his two brothers,
although they themselves remained Jews, generously restored to their Christian
brother his share of their Father's property." In 1871, he was consecrated Bishop,
and his period of service was twelve years. He planned a Cathedral and was him
self the most liberal contributor to it, and set about work for 61,000 members of the
Church, whom he found destitute of the Sacraments. During his administration,
the number of Churches increased from 149 to 207, the clergy from 92 to 132, and
the communicants more than doubled. Resigning his Diocesan charge in 1883, he
went to England and continued doing pastoral and literary work, particularly for
the conversion of the Jews. He "ever evinced hearty and unbounded interest in
the spiritual welfare of his Jewish brethren, and on many occasions advocated from
pulpit and platform, their claims to the Gospel." He was an ever-welcome visitor
and presiding officer at the London Jews' Society. "His solid learning, acquaintance
with the languages and modes of thought of his own people, sound common sense,
wise and prudent counsels, as well as his urbanity and courtesy, made him an ideal
chairman. . . . His sterling qualities of heart and mind, his confiding nature and
buoyant temperament, and his bright and happy face, always infused sunshine where-
ever he went." After eighteen years in England, he died in 1901. While it would
appear from the records that his success as a Canadian Bishop had been more than
common — " earnest, indefatigable, popular, successful:" these are the words in which
he is described by two witnesses and sharers of his work — yet his usefulness in Eng
land was even greater and more satisfactory to himself. For in his Canadian Diocese
there were few people of his time who were able to follow him in the greatness of
ideas which were a half-century ahead of the progress of the day in which he lived.
For his noble ideals, his surprising ventures of faith, and his glorious sacrifices in
money and heavy labors, we offer the tribute of our admiration. They were high
Christian ideals; and they were the ideals of a convert Christian Jew.
Not the least remarkable feature of this career is the man's ability to rise to a
high place and service in the Church. That Gentile Christians and Anglo-Saxons
could give their free suffrages in favor of the elevation of a Polish Jew over them
selves, to the pastoral duties of their father in God, first as Coadjutor, with succession
to the entire charge of the diocese, is most remarkable. But Bishop Hellmuth's
¦case was not the only one.

IV. BISHOP SAMUEL ISAAC J. SCHERESCHEWSKY.
Another Jew who became a Bishop was Samuel Isaac J. Schereschewsky (Sher-
es-shef'-sky). At the time of his death in October, 1906, the Living Church printed
this brief account of his life. Of its bravery and humility, even more than of its
brilliancy, the world cannot afford to be ignorant or forgetful:
[ 16 ]

"Bishop Schereschewsky was one of the most remarkable men of the day. No
modern missionary was perhaps more distinguished. He was by birth a Lithuanian
Jew, born May 6, 1831. He was educated as a Jew in the Hebrew Scriptures and Tal
mud, and finally was graduated from the University of Breslau. Coming by seeming
accident across a copy of the New Testament in Hebrew, he was led to inquire into
Christianity and ultimately confessed the Christian religion. Desiring to leave his
native country, he came to America and made the acquaintance of Christian Jews in
this country. He was intimate with Presbyterian and Baptist missionaries and was
baptized by a minister of the latter denomination in 1855. He was, however, largely in
touch with Presbyterians and under their auspices entered the Western Theological
Seminary in Allegheny, Pa., in 1855, and was graduated in 1858. By that time he had
come in contact with the Church and determined to take holy orders, for which pur
pose he entered the General Theological Seminary and was admitted as a candidate in
the diocese of Maryland, under Bishop Whittingham. He was ordered deacon in St.
George's Church, New York City, in 1859, and at once went out with Bishop Boone
for China, in which his life work was to be cast. It was there that he was ordained to
the priesthood in 1860. He was elected Missionary Bishop of Shanghai in 1875 and
in 1876, but with characteristic modesty declined the election, only to be again chosen
a year later and to have it pressed upon him that it was his duty to accept the work
laid upon him by the Church at large. He was consecrated in Grace Church, New
York City, October 31, 1877. He was obliged by ill health to resign his episcopate in
1883, but although constantly a great sufferer and made almost helpless by paralysis,
so that he has for years been able to use only the forefinger of each hand, his indomit
able courage has led him to continue his literary work of translation into Chinese
languages almost without interruption. He wrote with a pen as long as he was able to
use his pen, and then constructed a typewriter with Chinese characters, and with only
the forefingers continued the work, sitting for twenty years in the same chair. He has
translated into Mandarin, portions of the Prayer Book, has written several Chinese
grammars, dictionaries, and other guides to the dialects; has been the chief factor in
the translation of the Old Testament into Mandarin, and finally, shortly before his
death, had completed his greatest work, the translation of the whole Bible into Wenli
dialect. He was said, by Professor Max Muller, to be 'one of the six most learned
Orientalists in the world.' '"
His first work was a translation of the Psalms in 1861, the year after he had
entered the priesthood. Two years later he translated the Prayer Book. Two years
more and he had made a translation of the New Testament which is still used. He
took eight years to translate the Old Testament. It was for 250,000,000 people
that his translations were made. "But judged by results," writes the Rev. Theodos
ius S. Tyng, "the most important thing he did was, in my judgment, his determina
tion of mission policy in the far East. Without Bishop Schereschewski and his work
as founder of St. John's College, Shanghai, I doubt if we should have had either St.
Paul's College in Tokyo or Boone University in China. That now, when China is in
much the same condition that Japan was forty years ago, we have there those widely-
known institutions, with the great forces that have already gone out from them, is
certainly due to him more than to any other man, perhaps to all others." Bishop
¦Schereschewski accepted the episcopate only after he had been assured of the College,
[ 17 ]

Bishop Schereschewsky in His Study.

By permission of The Spirit of Missions.

and then by able management set his school into operation. The increase of valua
tion in the property has been sufficient to equal the amounts expended on missionaries
for many years. It is seldom calculated by either makers of reports or donors to
mission funds that there are some missionaries who in addition to the work they do,
actually pay their own way; and none has done so more fully than the great Jewish
Bishop Schereschewski. But it is neither learning, courage, or financial ability that
makes his name distinguished. His truest honor is that to him multitudes of the
men and women of the East — to him, a Jew — owe their knowledge of Christ our Lord.

V. MEYER LERMAN.

Another splendid Christian Jew was Meyer Lerman, who worked as a layman
for many years in the conversion of the Jews. His life was wonderful in diligence
and sacrifice. His
"personality was unique in New York. Meyer Lerman was born in Zelichov, Russia-
Poland, May 5, 1837. At the age of seventeen, with much difficulty, he succeeded in
eluding the Russian sentries and crossed the border. He reached London, where he
entered the Jewish Operatives' Home, whither his two brothers had preceded him.
He was there converted to the Christian faith, and learned his trade as a printer. At
the age of twenty-seven he married an English girl, Miss Eliza M. Rush, and at thirty
came to America. For some years he worked as a printer, and then began voluntarily
his earnest efforts for the conversion of his kinsmen of the house of Israel. He kept
up the work almost to the day of his death.
This short tribute can give but a faint impression of the cheery way in which he
approached his countrymen, 'instant in season, out of season, ' never fearing aDd never
giving offense.
He did not confine his work to set meetings in hall or church only, but made the
Lord's business his business at all times and everywhere. He would meet and con
verse with Jews on the streets, on ferryboats, on cars, in their stores and at their homes,
wherever he could secure a hearing, never missing opportunities — and often making
them — of holding converse with his brethren according to the flesh. He had many
conversions, but his greatest success was his share in the breaking down of prejudice,
and in blazing the way for the expected general turning of Israel to their God and their
Messiah. His study in Seventh street was like St. Paul's own hired house — the scene of
'much disputation 'year after year — and many a Hebrew must have carried away a
new impression of the Christanity which shone out of his kindly blue eyes and ani
mated his persuasive words. He was a faithful communicant of Grace chapel.
It was always his policy to refrain from unduly urging inquirers into hasty bap
tism, preferring rather that baptism should be the outcome of real conviction and sin
cere desire. A number of those who were converted through his instrumentality
afterwards became messengers to their brethren, some of them devoting all their time
to the work. In a service of over thirty-five years he noted in later years a great
[ 19 ]

change in the attitude of Jews toward Christianity. In the earlier period of his labors
there existed among the Jews a solid wall of prejudice and hatred bom of ignorance re
garding the Christian religion, making missionary efforts difficult and even dangerous.
Later years saw a great change in that respect, so that today a large proportion of
Jews have come to feel that there is something wanting in their religion, and are, m
many instances, turning with open and inquiring mind to Christianity. "

Meyer Lerman, 1837-1910.

VI. THE REV. MICHAEL ROSENTHAL.
If Meyer Lerman was a preacher and teacher, with a genius for converting, we
have now to think of a Christian Jew who had the pastoral instinct of unity; after
the pattern of our Lord's shepherding of His one body through the one Bread 'of the
Last Supper. Christianity must be pastoral, and to be pastoral it must have means—
[ 20 1

the means given by the Chief Shepherd, that is, Christ's Sacraments. While in the
Sacraments Meyer Lerman was neither lacking nor neglectful, as we have seen, we
come now to one whose marvelous and permanent success for Christ is due to his
fidelity in the use of the supreme means of Christian Brotherhood and unity, and
his skill in making others see how they should be used. Each Easter-tide we read
of the Walk to Emmaus. The Jews, perplexed and sad at the Death of the Christ,
had need to have the Scriptures opened to them, that in their own old Testament
they might see Christ as in a fog; but the real and clear making-known came presently
in the Breaking of Bread. This is the strength of the great work centering in one
city, but already branching out into over a hundred other places. It has shown
with startling clearness how Anglo-Saxons can make Hebrew ground their own, and

Michael Rosenthal.
By courtesy of the Hebrew Guild.
how perfect assimilation of Hebrew people means Christianization, which is human
sympathy and brotherhood at its highest point of effectiveness. There is no unity
so close as the spiritual unity which is warm with the worship of God. In American
izing Jews, we Americans have left this until the last, as our untouched asset. It
is to the Jew, not last, this spiritual force, but first, even the highest and strongest
force for unity; and a force for unity is more than a force of assimilation; it is assimi
lation perfected. This is what happens when men gather around one Light and one
Altar. The lesson of this work is a great one, even for Americans, though the scene
of it be in a foreign city, London. The Hebrew Guild of Intercession was founded a
quarter of a century ago by the Reverend Michael Rosenthal, Vicar of St. Mark's,
Whitechapel, "to help Hebrew Christians in the efforts to show forth in their lives the reality of their
belief, and to aid them in helping each other to hold fast the Holy Faith of the Catholic
Church, to walk in the steps of Our Lord Jesus Christ, and to follow the example of the
Blessed Apostles, and to further the extension of Christ's Church among the Jews."
[ 21 ]

One curious incident is told of the earlier influences leading to Mr. Rosenthal's con
version. A travelling companion once argued with him that the Jews were clearly
in the wrong, for at various times they had accepted twenty-four false Messiahs
while they had always rejected the true. This made a strong impression on Mr.
Rosenthal's mind.
His life is described in The Church Times for June 14, 1907 :
"Few men have had a more striking career than the Rev. Michael Rosenthal.
He was born at Wilna in Russia, of distinguished Jewish parentage, a direct descend
ant, on his father's side, of the famous Spanish statesman and patriot, Don Isaac
Abarbanel. His mother belonged to an ancient Aaronic family. His father was a
learned Rabbi, and he himself was educated for the Rabbinate. He passed the
Rabbinical examinations with great distinction, and owing to his own natural gifts,
as well as to family connections, was appointed, while still a very young man, to an
important post in connection with the Israelitish Alliance. The young Rabbi trav
eled all over Europe, and in many different parts of the East, preaching in numer
ous synagogues, and meeting with many adventures, not least of which was his mar
velous escape in the wreck of the ill-fated Paris, he being one of the very few sur
vivors. He came to England at the close of the "sixties,' and became a convert
to the Christian Faith, his change of convictions involving a renunciation of family,
friends, and fortune that few would have had the hardihood to endure. He had to
face, not only the loss of all his temporal prospects at the outset of life, but also the
bitterest persecution from his own people. His baptism occasioned such a storm
of feeling among the Jews that he was obliged to fly from London. He remained
in retirement for a short time, perfecting himself in English. He had great powers
as a linguist, and spoke eight or nine languages fluently. He then went out to
Smyrna to work among the Jews. In 1875, he began to prepare for Holy Orders.
The young Hebrew deacon went to help the late Rev. S. J. Stone, author of "The
Church's One Foundation," who was working single-handed at St. Paul's, Hagger-
ston, under circumstances of great difficulty. It was here that Mr. Rosenthal com
menced the Jewish Mission work, which, to the end of his life, he carried on with
remarkable success. Some, who read these lines, may have witnessed those wonder
ful Jewish baptisms at St. Paul's, from time to time during the 'eighties,' when
both the missioner and his catechumens were in danger of their lives from Jewish
mobs, who threatened to storm the church.
During his thirty years' ministry, Mr. Rosenthal himself baptized over six
hundred Jews and Jewesses. Several of the former have been ordained, and are
working among their own brethren in various parts of the world. In 1884, he took
part in the East London Mission, preaching nightly to crowded congregations of
Jews at St. Augustines ', Stepney. He pleaded the cause of his own people in almost
every cathedral in the United Kingdom, including St. Paul's and Westminster Abbey,
in over a thousand parish churches, and at the church congresses of Derby and Nor
wich. He also occupied the University pulpit of St. Mary's and delivered a set of
Advent lectures at Oxford, afterwards published under the title: 'Isaiah, and the
Unity of his Prophecy.' ^ Mr. Rosenthal was a Hebrew scholar of repute; he had an
immense knowledge of Bible and Talmud. [ 22 ]

He was a most impressive preacher, the passionate eloquence of his race being
rendered all the more forcible by the intense earnestness of his own convictions.
He spoke from his heart, and his influence was felt alike by the poorest catechumens
he instructed and the listeners at a West-End drawing-room meeting.
On St. John Baptist's Day, 1887, he founded the Hebrew Guild of Intercession.
It now numbers over 1,000 members and associates, the members all being of Hebrew
origin. The roll contains the names of several Bishops and many priests.
When, in 1890, the Rev. S. J. Stone was appointed rector of All Hallows',
London Wall, the headquarters of Mr. Rosenthal's Mission work was removed to
the midst of the Jewish quarter in Stepney, and here he devoted his entire energies
to the work. At the Mission House in Commercial Road he came in contact with
thousands of Jews from all parts of the world. He started a large Jewish Sunday
School, a mothers' meeting (which had for years a weekly attendance of 100 Jewesses),
classes, addresses, meetings for Jews of all sorts and conditions. In the beautiful
little Hebrew chapel, services were held for the converts, and the Holy Eucharist
celebrated in Hebrew. Many of the converts he assisted to emigrate, commending
them to the care of priests in the colonies. He always kept in touch with those
spiritual children, and their grateful and hopeful letters were a great encouragement
to him. In 1899, he was offered the Church of St. Mark's, Whitechapel, with its peculiar
opportunities for Jewish mission work. He accepted it.
For a man well on in middle life, and in poor health, to undertake such a
charge as that of St. Mark's, Whitechapel, was an act of sheer heroism. But Mr.
Rosenthal was never daunted by difficulties. He found a neglected and dilapidated
church, an uninhabitable vicarage, and schools in a very bad state of repair. He
set about raising funds, thoroughly restored the Church fabric, adorned and beauti
fied the interior, rebuilt the organ, introduced a type of service, simple, but most
reverent and dignified. He put all the church property into a thorough state of
renovation, and built a men's clubroom, which has been a great boon to the parish.
For the schools he worked to the last, busy, only the day before his death, with plans
for improvements. And in addition to all the parochial organization of St. Mark's,
he carried on his life work — the Jewish Mission — living down year by year the hosti
lity of his Jewish parishioners, and extending his influence among them.
He died in 1907."
There are thirty-seven thousand Jews in this district, and at a recent service the
Bishop of Stepney attended in cope and mitre and said the Absolution and Benedic
tion in Hebrew, while the priest, choir and congregation, rendered their parts in the
Eucharist, also in Hebrew.
There has sprung up among those not Jews so great an interest in the Jewish
Eucharists, that the Guild has published the service in Hebrew-English, and it is
followed intelligently and easily learned by any of the friends and neighbors who
often come to worship with them. It may be of interest to see how our Lord's ser
vice sounds in the opening of several parts in the ancient language of His own race:
A-vee-nu sheb-bash-sha-mah-yim Our Father, Who art in Heaven
A-do-nai ra-kem a-lay-nu Lord, have mercy upon us.
A-nee mah amin be-lo-him eh-kad I believe in one God.
[ 23 ]

Kadosh, kadosh, kadosh, adonai elohe
tzevaoth
Hoy seh elohim
Kavod lelohim bammeromim
Shelom haelohim

Holy Holy, Holy, Lord God of hosts.
O Lamb of God.
Glory be to God on high,
The peace of God.

This work has been a success because it is a brave work, boldly attempted on
thoroughly Christian lines. It is the best existing model for Jewish work.
"It is impossible," writes a Jewish missionary, "to confine a Jew to any sect —
he must be received into the Catholic Church. He has been used to liturgy, to
chanting the service; to the use of the Psalms, to first second lessons out of the law
and the prophets, to collects at morning and evening prayer, and to a ritual, solemn
and impressive, on Sabbaths and holy days, even in the synagogues of his captivity.
A secretary of another Society once complained to me that the Jew had no sympathy
with the meagre services of a dissenting chapel. Tt is hard work,' said he, 'to keep
him contented among us; the cathedral services are much more to his taste.' The
Church of Rome has always been regarded by him as hopelessly involved in idolatry.
But Catholicity is dear to him, so is everything else that makes him feel that Chris
tians and Jews, and the people of God before and since the coming of Jesus, form but
one continuous, Holy, Catholic and Apostolic Church, built on the single foundation
of the Apostles and Prophets, Jesus Christ Himself being the head corner-stone."
It is too often forgotten that the Jew as an Oriental has even more than the
rest of us associated his religion with nature, color, mystery, movement, adoration,
and that these things, so far from being wrong in religion, are to him a real help
and natural right. He is temperamentally disposed to use them. Those who have
chosen formlessness, or the barest of forms, for worship, have come ere now more
than half to regret their losses. Even our own people are so constituted that their
affections are best won and exercised through some appeal to the imagination. Is it
well to offer the Jew the poorest of our own? I say tbis because there is not one
really and entirely suitable organized mission to the Jews in the United States,
and at least one prominent, promising society, which for long carried the burdens of
an uphill work, has disbanded. When they try again, they may remember the
lessons of the career of Michael Rosenthal.

VII. JOSEPH WOLFF.

Joseph Wolff was born about 1795 in Bavaria. His father was a Rabbi.
Joseph was converted, baptized and confirmed in the Roman Catholic Church, and
studied in the Roman Propaganda and in a monastery in Vienna. He was abandoned
by his relatives; wandered amongst the centres of learning in Europe, and devoted
himself to study. He undertook the most difficult tasks, such as preaching to the
polygamist Jews. His capacity as a preacher is shown by the fact that at a retreat
of six days he preached twelve hours at a stretch each day. Having lost faith in
Rome, he was accepted as a priest by the Church of England. He first became ac-
[ 24 ]

quainted with the English Church at the London Society's Chapel, where he was
"enchanted with the devotion and beauty of the ritual." The Society sent him to
Cambridge to be trained as a missionary, and there he remained two years, feverously
eager to be allowed to go on his Master's service. He spent years traveling every
where in the East, always preaching to Jews. "His almost superhuman efforts
cast a halo of romance about Jewish missions." Archbishop Wbately called him a
missionary Shakespere ; some people believed him to be Elijah. In India in 1 832 he was
stripped of everything, and in danger of being
"made into sausages," and "had to walk with
out a rag of clothing for 600 miles through storms
and snow." He "makes or finds a friend alike
in the persecutor of his former or of his present
faith, can conciliate a Pasha or confute a
Patriarch, travels without a guide, speaks with
out an interpreter, can live without food and
pay without money, forgiving all the insults he
meets with and forgetting all tbe flattery he re
ceives ; who knows little of worldly conduct and
yet accommodates himself to all men without
giving offense to any — devoid of enmity towards
men and full of the love of God. " When un
able longer to travel, he was given a parish in
England.
"His almost superhuman efforts cast a halo of romance around Jewish missions. "
His work consisted of "extensive journies amongst the various remnants of tbe tribes
of Israel scattered throughout Asia and Africa." His work made him a pastor of
the poor. From the proceeds of lectures, books and appeals he built church schools
and a priest's residence, and supported thirty-five poor families. He was a friend
of George Anthony Denison, the famous English Church Catholic leader, and of
Sir Walter Scott, Dean Stanley, Dean Hook, and Alfred Tennyson. He died in 1862.

Joseph Wolff.
From a print in the New York Public Library

VIII. BISHOP ALEXANDER.
Michael Soloman Alexander was born in 1799 and brought up with a strong
prejudice against Christianity. At twenty-one years of age he did not know of the
existence of the New Testament. He became a Rabbi, and went to teach Hebrew
to a Curate of an English Church parish and was thus converted, after a hard struggle.
For attending Church services he was suspended from the discharge of his duties as
a Rabbi. He was baptized in 1825 in the presence of 1,000 people. After bis ordina
tion to the priesthood he was a missionary in London for eleven years. In 1840 he
gained distinction by an able defense of Jews against slander. In 1841 he was con
secrated Bishop by the Archbishop of Canterbury, the Bishop of London, the Bishop
of Rochester, the Bishop of New Zealand, and went out as the first English Bishop

[ 25 ]

in Jerusalem. Here he established daily services and in his first year he baptized,
confirmed, married and ordained a number of converted Jews. He spared not him
self from toil and care, and broke down and died in four years' time.
He was commended by the English Primate as "having conducted the affairs
of his Church with much discretion and prudence, as to give no cause of complaint
to the heads of other communions residing in the same city, and to win their respect

Michael Soloman Alexander.
From Cidney's History of the London Society.

and esteem by bis piety and beneficence, and by his persevering yet temperate zeal
in prosecuting the object of his mission. " "He was bold and fearless in the delivery
of his message, faithful in everything." "He had an ear, heart, and purse open to
all," and was "a strikingly interesting personality."

8. A GENERAL SUMMARY OF CHRISTIAN JEWS.
Tbe mighty helpfulness of Jewish converts and the forces which they have brought
into play in Christian civilization may be imagined where they cannot be described
in detail. One convert, Bernstein, collects some 625 notable names, of which
313 belong to European Protestants, 51 to clergy of the English Church and 61 to
laymen, 19 to laymen of the English dissenting denominations, 16 to preachers 29
to various American denominations, 22 to Missions of the Scottish Church 22 to
the English Church from 1339 to 1608, 61 to the Western Church and 88 'to the
Modern Roman Catholic Church, and 4 to the Orthodox Eastern Catholic Church
Oriental Catholic Converts. Alexander Aleksyeyer, an army officer in Russia
after his conversion, assisted in the conversion of five hundred Jews and published
[ 26 ]

Anton Rubinstein.

a book to aid in the work. His case was tlie most nota
ble of recent years in that part of the world. The
parents of Anton Rubinstein, the musician, were con
verts from Judaism to Oriental Catholic Orthodox
Christianity. In a century there have been 69,400
baptisms from amongst the Russian Jews. Other por
tions of the Oriental Church have recorded about
5,000 more.
The Jacobite Syrian Church had a Jewish convert
in the person of Gregory (1226-1286) who, in 1264, be
came Primate of his Church.
The Roman Church. A Bishop of Forli, in the 16th
century, was a converted Jew. So was Bernard Bauer
(1829-1898), who became a Bishop and attained the distinction of delivering the
dedicatory address at the opening of the Suez Canal. So, too, was Cohen, Arch
bishop of Olmutz in Austria, Others are: Alfred F. Von Henekstein (1810-1882),
Chief of the General Staff of the Army of Austria in the Prussian War; Joshua Halorki,
who held a great Conference of Jews and Christians resulting in the Baptism of 5,000
Jews including the leaders of the Jewish side in the conferenLe. His very sound
arguments are a model and standard to the present day, and his life is full of matter
for serious thought for both Jewish and Christian leaders. Paul de Burgos (1350 to
1435) was a converted Jew. He became Bishop of Carthagena, and two of his sons
became Bishops, one of them succeeding him in his diocese. The anti-pope Anacletus
II was a converted Jew. Some half dozen Bishops at various times were sons of
Jewish converts. A number of Jewish converts to the Roman Church became
hearty official persecutors of their own people. The number of converts in the
Nineteenth Century is said to have been 57,300.
The English Church. Sir
William Herschel, the astrono
mer (1738-1822). From this
family came some eminent men:
Sir John Frederick William
(1792-1871, son of Sir William)
who was also an astronomer;
Lord Farrer Herschel, who was a
member of Parliament
for nine years and
was in Mr. Glad
stone's cabinet in
1880. The Jewish
Encyclopedia says :
Ut — "He was a strong
ill churchman and a
:-'i^i^-;/ZBSf!g0^W^^ church warden at
St. Peter's, Eaton
Square." He died in the United States "while on a
Sm. William Herschel. commission to settle the Alaska boundary and other
From a print intke New York Public Library.

:'¦'%•

Sir Robert Herschel.
Photograph by Gatekunst , Philadelphia.

questions pending between the United States and England." Another, Ridley
Herschel, was baptized by the Bishop of London in 1830, at the age of 23. He wrote
"Plain Reasons why I, a Jew, Have Become a Catholic and Not a Roman Catholic
Sir Francis Palgrave (1786-1861) the poet, and the father of four distinguished
The surname of his birth was Cohen.

sons.

Benjamin Disraeli.
From An Uncoventional Biography, by Wilfrid Menrell.
Copyright 1903, and by courtesy of the publishers. D. Appleton & Co., New York.

The English Prime Minister, Disraeli, was a Jewish Convert, and so were his
mother, sister, and two brothers. Disraeli said:
"Has not Jesus conquered Europe and changed its name into Christendom?
All countries that refuse the Cross wither . . . Who can deny that Jesus of
Nazareth, the Incarnate Son of the Most High God, is the eternal glory of the
Jewish Race?"

LORD BEACONSFIELD.
From An Unconventional Biography, by Wilfred Menrell.
From the bust by Sir Edgar Boehm at Windsor Castle.
Copyright 1903, and by courtesy of the publishers, D. Appleton &• Co., New York.

Some others have been: The Rev.
James Cohen, for many years rector of
Whitechapel; The Rev. Dr. F. C. Ewald (1801-
1874), ordained priest in 1836, accom
panied Bishop Alexander to Jerusalem
and remained with him. He was called
by the Bishop of Carlisle "a missionary
genius," and for his learning and emi
nent services in the promotion of Christ
ianity amongst the Jews he received a
degree from the Archbishop of Canter
bury; -^^x m

1

H^t.

¦¦:"¦"'--:¦

Rev. John Moses Eppstein.
By courtesy of the London Society.
The Rev. John Moses Eppstein,
born in 1827, baptized by Bishop Alex
ander in 1844, and the minister in
Baptism to 262 Jews;
Mrs. Murray Vicars was the daught
er of a wealthy Jewish merchant who,
attending the dedication of a Jewish
synagogue, took cold and during the
resulting illness was nursed by a Christ
ian. It was then that Mrs. Vicars was
converted. Her three sons became Eng
lish priests;
Cherskier who translated the prayer book into Hebrew. Twenty-six thousand
copies of this book were distributed by one society alone;
Ezekiel (1816-1894), father of Professor D. S. Margoliouth of Oxford University.
The Rev. E. M. Tartakover was ordained deacon in Jerusalem in 1842, when
"such an event as the ordination of a Jewish convert bad not been witnessed in the
Holy City since Apostolic times;"

Queen Victoria's Memorial to her Favorite
Prime Minister.
This Tablet is in Hughenden Church. Disraeli, Lord
Beaconsfield, is buried in the churchyard.

SO ]

The Rev. Dr. Stern who died in 1885. He was
ordained in Jerusalem in 1844. He became a mission-
er to Abyssian Jews, and suffered banishment and
great persecution.
A group of others of the English clergy, convert
Christian Jews, may be found mentioned, with their
portraits, in the section on the London Jew's Society.
(See page 33).
The number of Baptisms in the Nineteenth Century
was 28,830. As the English and Irish Churches are in full Com
munion with each other, mention should here be made
of Sir Arthur Sullivan (1842-1900). He will be remem
bered as the composer of the music for the Gilbert and
Sullivan popular operas. He served the Church as
organist and choir master of St. Patrick's Cathedral,
Dublin. But a wider popularity than could be gained by the operas, and a larger
service to the Church than he could render as organist in one Cathedral, is his

Rev. Dr. Stern.
From Gidney's History of the London Society.

Sir Arthur Sullivan.

through the composition of the tune "St. Gertrude," for the Rev. S. Baring-Gould's
verses "Onward, Christian Soldiers "—perhaps the most popular and widely-known
hvmn in America today.

It will be good for those who hear this tune to remember

[ 31

that the person for whom it was named is worthy of our remembrance for three
things: — She wrote a valuable and helpful book from which multitudes of people
have derived comfort, on "the Love of God." She suffered great unhappiness, from
which she found entire relief through her faith in our Saviour; and she saw in a
clearer way than many, how strong and sweet a thing it is for us that our Lord
is Present to us in the Sacrament of His Body and Blood. It is likely that this name
for Sullivan's tune was suggested by Mr. Baring-Gould, the author of the words.
To Sullivan we owe yet other well-known hymn tunes, such as those to Bonar's :
"I heard the voice of Jesus say:" to "Welcome, happy morning;" to "Jesus, my
Saviour, look on me;" to Baring-Gould's "Through the night of doubt and sorrow;"
to the Rev. John M. Neale's, "For thee, O dear, dear Country;" to "Nearer my
God to Thee;" to Dean Alford's "Come ye faithful, raise the strain," a hymn which
finely embodies Jewish Christianity, the tune itself being dedicated to St. Kevin,
(died about the year 498. He was an effective missionary, following in the footsteps
of St. Patrick.*) St. Kevin's Church in Dublin is the place of worship of the
Christian Jews of Dublin. Sir Arthur Sullivan's mother was an Italian Jew, bis father
a Dublin bandmaster.
Three others of Sullivan's tunes deserve our notice: one to Archbishop Maclagan's
"The Saints of God! their conflict past;" one to our Litanies, a fine tune attributed
in the American Hymnal (No. 528) to Hoyte; one to the Rev. J. M. Neale's transla
tion of the ancient Irish Communion hymn which may have been used in and even
before the time of St. Columba (died A. D. 597), "Draw nigh and take the Body of
the Lord. "* Other Religious Bodies. Dr. Marks, for twenty
years head of a College in India; Karl Marx (1818-
1883); Felix Bartholdi Mendelssohn (1809-1857);—
"God gave him a musical gift which he delighted to
use for His glory."
The services of others are given in detail with the
utmost impartiality in Mr. Bernstein's "Some Jewish
Witnesses for Christ. "
The number of Bapt
isms in the Nineteenth
Century was 72,740.
Priests of the American
Church. The Rev. Max
well M. Ben Oliel, priest
of Berkeley and San Bern-
adino, California; The Rev. Aaron Bernstein, once rector
of St. Paul's Church, Manheim, Pa., and author of the
notable book "Some Jewish Witnesses for Christ;" the
Rev. W. H. Caplan, who was converted by reading the
New Testament, was made priest in 1885, and is now in
Canada; the Rev. J. C. Fleischalker, ordained in
Jerusalem, and laterrector of St. George's Church in

Felix Bartholdi Mendelssohn.

Aaron Bernstein
By courtesy of the London Society.

*See STORIES OF CROSS AND FLAG No. 5, ST. PATRICK

32

New York City; the Rev. John C. Jacobi, chaplain
U. S. Army (1864-1866), on duty at the Kalorama
(eruptive fever) general hospital, Washington; the
Rev. S. Edelstein of Eagle, Ontario, who was ordained
by Bishop Hellmuth; tbe Rev. J. Lotka, late of Chi
cago; Rev. Dr. Meyer Mesor, once the Chief Rabbi of
Chicago, ordained priest 1862. It should be noticed
that most if not all of these converts should be placed
to the direct or indirect credit of the London Society.
Missionaries of Various Denominations. Louis
Newman of Philadelphia; Maurice Ruben of Pitts
burg; B. A. M. Schapiro and Leo
pold Cohn, both brave missionaries
to the Jews in Brooklyn. Mr. Cohn was formerly a Rabbi, and has
told his most interesting story in "A Modern Missionary to an
Ancient People," in which he speaks of himself as "missionary to
the 300,000 Jews of Brooklyn."

The Rev. J. Lotka.
By Courtesy of the London Society.

Leopold Cohn. .
We have now seen the conversion ot great Jews m modern times as
an accomplished fact. Conversion, at first an individual matter, passes from leaders
to numbers. Whatever begins with conversions must end in missions. The whole
story is one which creates a reasonable hope that Jews anywhere and everywhere
may yet have the benefit of knowing the Christ. This is equally important, whether
we look at it as a personal question for the Jew, or as a public question for our great
communities, and for the country at large. If the Jew can assimilate Christianity,
the United States can the more readily assimilate the Jew. The Jew can further
render assistance indispensable in creating the new international brotherhood and un
iversal peace. A universal Christian intelligence in this most important matter
means the Christiani zation of other races through the medium and aid of Jews. It is
thus with a great hope that we turn to the next achievement of Christianity amongst
the Jews. Its scene lies farther east. It is manned by Jews and Anglo-Saxons ; it shuts its
doors upon no one, and the triumphs it has won are counted as Oriental Catholic,
Orthodox, Moslem, English and American, as well as Jewish. Yet observe that it is
distinctly and primarily a work for Jews.

9. TWO GREAT SOCIETIES FOR THE CONVERSION OF THE JEWS.
I. THE LONDON SOCIETY FOR PROMOTING CHRISTIANITY
AMONGST THE JEWS.
This is the oldest and most extensive Jewish mission in the world. It has won
an unparalleled distinction, unparalelled since the first days of the Church, in that it
is the mother society of nearly forty similar societies in various countries. Its work
has been primarily responsible for the conversion of nearly all the American as well

[ 33

The Rev. H. C Adler.*

About 200

as tbe English Jews whose names are mentioned in this book, and in fact without
the London Society the large message of achievement and hope for Israel in the Gospel
might never have been written. The Society was founded in 1809. The Jews' Chapel
was opened in 1814. Baptism had already been administered to seventy-nine Jews,
and from the opening of the Chapel to 1895, 1,765 Jews were baptized in the Chapel.
Twenty years after the foundation of the Society,
/the active work was begun by visiting and lectur
ing under the Rev. J. C. Reichardt and the Rev.
,-% II Professor Michael Solomon Alexander, both Chris-
tian Jews.
In later years the work has been well carried
forward by other Jewish Christian priests, notably
Dr. Ewald, Dr. Stern and the Rev. J. M. Eppstein,
Dr. Ewald averaged daily 68 conversations with
Jews. The Chapel work was transferred to the
Mission Hall off Whitechapel Road in 1895. The
medical work for seven years about this time
amounted to 59,530 calls upon the doctor and
30,354 persons had wounds dressed.
persons a year have been receiving religious in
struction. There are now more than 150,000 Jews
in England; in London alone 100,000, and 25 syna
gogues. The Society is helping seven parishes in
which work for Jews is being done. The workers
in London have increased to thirty-four. The
whole staff of the Society numbers 258, of whom
about 100 are Jews. There are 52 stations for
work in Asia, Europe, Africa and India, caring
for all parts of man's nature with a seven-fold
ministry. The Society has taken possession of
the old Church of St. Kevin in Dublin. Almost
from the first the Society has been able to put the
Hebrew Bible into the hands of inquirers and
converts. As early as 1809, the very year in
which the Society was founded, a missionary traveller
in the far East wrote:

"How can you find fault with a Jew for not
believing the New Testament if he has never seen
it? . . How strange it appears, that during a
period of 1800 years, the Christians should never
have given the Jews the New Testament in their
own language!"

The Rev. S. T. Bachert.*

The Rev. J. H. Bruhl.*

The Society at once resolved to supply this need,
and after eight years of work the complete New Testa
ment was issued from the press. Twenty-one years later a

*By the courtesy of the London Society.

Si

The Rev. M. Wolkenberg.*

better revision was published, and "it has maintained
its position ever since that time."
The London Society started the Bishopric in
Jerusalem with its first funds and supplied it with
its first two Bishops. From that day to this, the
Society has always given $1,500 a year towards the
support, and its members have been Trustees of the
Jerusalem Funds. Its hospital is the finest mission
hospital in the world. "In Jerusalem, " continues
one of the Secretaries, "we were the first Society to
undertake medical missionary work in modern days,
starting in 1823. We also have a mission hospital
in Safed, Galilee.
In the Holy Land there are four doctors,
fifteen to twenty nurses, five or six large schools for boys
and girls, a big industrial mission, a large Church in
Jerusalem — Christ Church, Mt. Zion — which acted, up till
quite recently, as the Cathedral."
Besides the Bible and Prayer Book in Hebrew, the
London Society has issued publications printed in thirteen
languages, covering "every conceivable topic that could
arise between Christian and Jew, and have proved very
effective weapons. " Five million copies have been judi
ciously circulated, and that in every country in the world.
That a strong movement towards Christianity has been
created, more deep than can be indicated by the actual
conversions, is shown by the remark of a Jew, upon his
death-bed: "Now, my beloved, listen to me. I die certain of two things but uncertain
of one. I am certain that I die a Jew. I am certain that my grand-children will
die Christians. But I am uncertain whether my sons will die as Jews or Christians. "

The Rev. A. P. Weinberger.*

II.

THE JERUSALEM AND THE EAST MISSION.

Let us note that this too is distinctly and primarily a work for Jews. I quote
the rule with but the slightest change: "the object of the Mission is the establishment
and maintenance of work amongst the Jews in the Bible Lands, and the furtherance
of such work by the provision of Church privileges for English-speaking people resident
in those lands. This does not exclude Mission work amongst Moslems."
THE TIME TEST.
This work has been building itself up by making itself known to its strange
neighbors since 1841. The Jewish population of the whole country is one hundred
and sixty thousand, and is increasing. Jerusalem is a city that is at strife within
itself. Sixty thousand of its seventy-five thousand residents are Jews; a large gain
over a few years ago, when for a long time an atmosphere of discord had pervaded the
Holy City, with Greeks, Armenians, Latins, Moslems and others participating. No
city has ever suffered from having too much true religion, but there are places which
have too many religions and too many churches; and of these none was more afflicted

*By the courtesy of the London Society.

[ 35

than Jerusalem. It was no place to send either one more form of Christianity
or one more form of religion; even superiority of character would only render it
less welcome, and all tbe more sure of persecution. To add anything to the religious
strife of Jerusalem was so unreasonable that, over the matter of sending the mission,
even the English fell out among themselves. For the divisions of Oxford there were
great searchings of heart, and by the waters of tbe Thames, men sat down and wept.
And even while some spake of battle, Jerusalem was made ready for peace. When
an English Bishop went there in 1841, he went "not to interfere in any way with the
Eastern Churches, and by all means in bis power to promote a mutual interchange
of respect, courtesy, and kindness, and to renew that amicable intercourse with the
ancient Churches of the East, which has been suspended for ages, and which, if re
stored, may have the effect, with the blessing of God, of putting an end to tbe divi
sions, which have brought the most grievous calamities on the Church of Christ."
Tbe first Bishop, Alexander, was a Jew. His attitude of sympathy, peace, and good
will was taken up a quarter of a century ago by Bishop Blyth, the present adminis
trator. Jerusalem has had a long time in which to discover the true inwardness of
the Mission — its meaning, motive, and methods, its character and tendencies, its
representatives and its results. In fact, by this time, Jerusalem knows all about it.
Only a reality could so endure and wait.
COURAGE MEETS HOPELESSNESS.
Nowhere in the world could men have gone on a mission more seemingly hope
less. Ordinary Christians would have abandoned the work in three years' time, if
they had not abandoned it in three months. But Bishop Blyth was not an ordi
nary man. He went in the consciousness of divine power and aid; he saw no ob
stacles, and he was as certain as the truth of final success. He was one of those
men who saw tbe will of God and His mighty Hand so clearly, that he could lead
in the spirit of hopefulness, knowing that in the dictionary of God's priest there
is no such word as discouragement. He went where he had not a house to live in.
Within eight years, by 1896, he had the plans of a Church. It was in that year
that someone visiting Jerusalem and seeing the small beginning and the limited
prospects of the work, and then looking at the plans of the Cathedral, as they hung
on the Bishop's study wall, said, "This is indeed a work of faith." And the Bishop
cheerfully answered, "Yes, but I have faith. It will come." And there tbey stood
for a moment in silent prayer. If there was any hatred, jealousy, envy, ignorance,
misrepresentation, misunderstanding, prejudice, opposition, persecution, as we sus
pect there was, we hear nothing of it from the Bishop, whose great and good heart
had taught him love as well as faith. In fact, it is just the gifts which Christ our
Lord gives that have brought the Bishop on the way to success for his Master: Faith,
Hope and Love.
So well have these peaceable purposes been incorporated into the daily work,
that Bishop Blyth has been the main contributor to the restoration of that ancient
condition, when Jerusalem was built as a city that is at unity in itself. When they
came to consecrate the Church sanctuary and transepts on All Saints' Day, 1910, all
the Eastern Churches in the Holy City were represented: the Patriarch of the Greek
Church, with his attendant clergy; the Coptic Bishop (Egyptian), the Syrian Bishop,
[ 36 ]

From the Rev. C. J. R. Berkeley.

St. George's Collegiate Church, Jerusalem.

the Armenian clergy, and the Abyssinian Abbott. The processional psalm began,
"I was glad when they said unto me, We will go into tbe house of the Lord." One
who was present says it was good to hear, for our Lord probably said it in His Father's
House, the Holy Temple, which was not far away. The Mosque of Omar now stands
upon its site, but alas ! it is in the hands of the Moslems.
[ 37 ]

PRACTICAL BROTHERHOOD.
For a quarter of a century, Bishop Blyth and his men in the field have proven
in every way that tbey are the Christian friends of the native Christians. Canon
Parfit, one of the workers, whose remarkable capacity and modest reserve will be
come apparent before we close, in one of his addresses said:
" I feel, after my own unique experience of fifteen years traveling about as I have
done in that country — I feel that we have not gauged sufficiently the importance of the
Eastern Churches, of the Eastern Christians. We have not properly understood how
powerful and how important will be the influence of those Eastern Christians in con
nection with the evangelization of the non-Christian races in the East. The West will
never be able of itself to accomplish the evangelization of the world in the East. The
Easterns will do it better. Only a few months ago, on the very Sunday that those aw
ful massacres broke out in Adana, it was my duty to go to a place at the extreme corner
of my district. There was great excitement. On that day I was permitted to preach
to 7,000 Armenian Christians. In the morning, by invitation of the Bishop-elect, I
preached in their great cathedral. Nearly 3,000 men were there gathered in that great
church and more than 1,000 women. It was a wonderful sea of upturned faces that
was before me as I spoke to them of the Gospel. I was afterwards urged to go and
speak to a Society which they called 'Lovers of the Church,' a sort of Church Defence
society. I spoke to those 'Lovers of the Church, ' and at the close of that address
those good friends cheered my words because they said they had come from a friendly
priest of the Church of England. On a previous occasion I took Archdeacon Dowling
there and he preached in the Cathedral to 4,000."
OPENING DOORS FOR THE FUTURE.
How Christ May Pass to the People.
"Here in the East with all these movements going on amongst them, the people
are preparing, as it were, to be the evangelists to the Jews and Gentiles of the East in
a far better way than we can be. We are preparing the workers for the evangelization
of the non-Christian people. We are preparing the future members of the Turkish
Parliament at Constantinople, for some of those students that are under our care will
soon be, themselves, members of the Turkish Parliament. There is at this very mo
ment a grand and great opportunity of working in some definite way out there among
the wonderful reviving Churches of the East, so that these reviving Churches will in
the near future do what you are now in the West attempting to do in a feeble way
for the conversion of the non-Christian people of the East.
All who look for the regeneration of Turkey and the revival of Christianity ia
the near East should help us to make our schools as widely influential and efficient as
possible. The young Turks have tried to reform Turkey by means of a revolution,
and after two years' trial, there are signs of lamentable failure. The reason is plain
enough. It is impossible to reform any society until the individuals, themselves, have
become enlightened and reformed. The intentions of the young Turks were good
enough but they have been rudely awakened to the fact that the people are still bad
and it remains for educational work to do what the new government has failed to
accomplish." [ 38 1

BROTHERHOOD PROVEN AND DISPROVEN.

We have spoken of the participation of the Oriental Churches in the Consecra
tion of St. George's. Three other incidents prove how well Bishop Blyth's Mission has
sustained the sympathetic feeling and the work of practical co-operation with the
Churches of the locality, and with the citizens even outside the Church. The society
of young men of Jerusalem gave a play in a Jewish Hall, and with much ceremony
and speech-making presented Bishop Blyth a purse of money, in recognition of the
completion of twenty-five years of his work in the Mission. These young men were
Jews, Moslems and Oriental Orthodox Catholics. The Bishop at once dedicated
the money to a library for the young men. But, at their request, a memorial was
erected instead, in St. George's, with an
affectionate tribute from the young men
to the service and worth of the Bishop.
The second is this:
I will tell it in the words of the
Bishop of London as he spoke tbem on
the 26th of June, 1912: "The Lebanon
and Anti-Lebanon are the most beauti
ful mountains in the world. Some of
you will remember how tbe Druses
slaughtered 30,000 Christians not so
many years ago. To see all those old
Druses sitting at the feet of a Christian
Bishop, after Christians were slaughter
ed only a few years ago, really was a
testimony to the different tone which
has been brought to the inhabitants of
the Lebanon. We are very popular with
the Druses today. They all came out to
receive me. In the middle of that
population we have definitely Christian
schools. We have placed down there
an outpost for Christ and His Church Bishop Blyth with the Bishop of London.
which, if we only back it up, will have *»» ^ R«>- c- J- R- *"**»¦
an enormous success upon the population of the Lebanon." This is the work of
Canons Parfit and Campbell. "You who stay at home," says the Bishop of
London again, "can hardly realize how many of our missionaries in Palestine are
really carrying their lives in their hands." And the third incident is this: Some
years ago the Bishop announced that he could admit, through the courtesy and
co-operation of the oriental Patriarch or chief Bishop, any English or American priest
to offer the Christian worship in the Chapel of Abraham within the Church of the
Resurrection This is the true Cathedral in Jerusalem, and it has always been openly
and gladly acknowledged as such, so that Bishop Blyth's Cathedral has not even been
called a Cathedral for fear of giving out tbe least impression of rivalry, but has the
name simply St. George's Collegiate Church. This is a most valuable lesson in fra
ternity Most Americans need to learn what it means. Think of the contrast!

[ 39 ]

American Protestants have taken up a position in Christian Armenia, where brave
men have endured suffering, poverty, and danger, and even death itself, in as splendid
an exhibition of loyalty to Christ as the world has ever seen, and these men, faithful
and true, but by necessity, through persecution, poor and ignorant, the American
Protestants are attempting to win through schools and hospitals, to forsake their
pure evangelical and Catholic Church, and to become scattered and divided among
tbe modern sects. Instead of friendly help to a good Protestant Church in Sweden,
several American sects are trying to break up the Protestant Church of that country,
so far as to draw members away into other Protestant bodies, which have an ambition
to become, as one leader expressed it, "The greatest thing on earth." And this is
going on in other countries. There is really no question that it is a Christian duty
for every one who knows the facts in this case, to refuse support to every society which
indulges in such ambitious, ruinous, and unkind luxuries of self-evangelism. It is a
most stupid crime against Brotherhood that missionaries have been sent out to entice
a few of these united Orientals to become Baptists, Romanists, Methodists, Presby
terians and Congregationalists, when they might as well be left in the love and peace
of their own old evangelical Catholic Churches, where they might be given Christian
sympathy and education and opportunity in life through science and industry, without
in any way interfering with the religious teaching or loyalty which has proven itself
so enduring and superior.

THE WORK AS IT STANDS TODAY.
The Jerusalem and the East Mission is avowedly sent to convert the Jew and
Moslem to Christ, but not to convert Oriental Catholic Christians to the English
Catholic body. This work, done openly, honorably, and with perfect kindness, not
only of manner but of heart, has won the good will of every one. Bishop Blyth has
with him now seventy-five workers, of whom one is a suffragan Bishop, fifteen are
priests and two are doctors. The work has spread beyond the city.
It brings to these people, backward in all the blessings of knowledge which we
possess, all that which progress and civilization have brought to us. The plan of
assault is to beat back ignorance and suffering, and to bring in intelligence and re
lief. Not one of us would endure for a day the ills which these orientals suffer for
all their lives. Where we would call the physician, or send out the teacher, they for
want of experience and knowledge must endure. With all kinds of help at our dis
posal, we can but feel that their sufferings — the handicap of disease and ignorance —
are really unnecessary. So the mission comes to them with the hospital and with the
school. BisVop Blyth writes:
"The First Medical Missionary of the Gospel was the Divine Preacher of Sal
vation to body and soul, throughout the towns and villages of the Holy Land, for
whithersoever he entered, into villages, or cities, or country, as many as touched Him were
made whole. We cannot too closely copy our Blessed Lord's Divine example, and
wherever we do so we have reason to feel that He is still, as ever, at the head of our
work. " [ 40 1

Our Lord's own work was largely a work of healing and bodily mercy all the
time before He could make known His Resurrection glory, His Sacramental presence
and His work through the Spirit. Then religion is a thing of life, and the way to
embrace it is to see it. At close quarters the pupil and the patient see the Christian
teacher and doctor and priest, and the long test of observation is sure to be the best
and most permanent proof of the value of the Christian faith. There must be preach
ing, but preaching works but a shallow Christianity until it is reinforced by works
and life. Religion is not merely a thing to be talked about; it is a thing to be lived
and shared in daily life. So the Bishop has his policy of placing every worker not

From the Rev. C. J. R. Berkeley.

Quadrangle, St. George's College, Jerusalem

on the orator's rostrum, but in the duties of personal service, where the Faith can
be tested, grown strong, and proved. This is the way some of the workers describe
their situation and their aims:
"I have heard young missionaries in Jerusalem, who were put to school work, say
not once or twice, but many times, T want to do real mission work;' and on being
pressed as to what real mission work was, the answer came unvaryingly, 'Visiting and
preaching— evangelizing work.' Far be it from me to belittle such work, but it needs
chosen men and women, not the new comers who arrive full of enthusiasm and zeal,
and longing to press forward, but possessing no experience, and sometimes little pa-
1 1GX10C 'The stumbler stumbles least in rugged way,' says George Herbert, and the
rugged way in most missions is the plain ordinary one of doing the small things that
[ 41 ]

come in the daily routine. Here it is that the disappointment so often felt by young
missionaries meets them, for Jerusalem, so full of glamour and fascination to the mere
traveler, is an especially trying place at first to workers. There is little of the romance
and the success that often encourage the workers in heathen lands.
Work among the Jews and Moslems, count the actual conversions as you may,
gives very small results in comparison with the numbers of people worked amongst.
In Jerusalem — the citadel of the Jewish faith — the mother city of the Christians
and one of the most sacred shrines of the Moslems, we cannot expect anything but re
sistance, nor look forward to anything but a very fierce struggle in the future, perhaps
the near future. But having faced and acknowledged the fact that in Palestine and
Syria, more perhaps than in most mission fields, success cannot be gauged by present
results; we see also that nowhere in the world is there a more powerful stimulus to
effort, or a greater promise for the future. And few as the actual conversions reported
are, there is a tolerance of Christianity creeping in widely amongst the Moslems,
whose children go to mission schools, while the children themselves learn to read and
appreciate the Bible. This is the highest work of the schools ; here is the brightest hope
for the future; here the greatest need of help and encouragement.
Jerusalem is the most sacred place in the world to the Jew, and ranks next to
Mecca and Medina with the Moslem. Can we expect them, then, of all places, to open
their doors at once to the Christian alien, whose teaching cuts at the root of all that is
most dear in their personal religion? 'Thank God that I am not as other men are,' is
the keynote of this religious personality; and the humility which is the essence of Chris
tian teaching, and which comes from the consciousness of sin and unworthiness, is
hateful to them.
Humility is no cloak, like charity, to cover a man with; it is rather the keen
knife that strips every shred of convention and self-respect from him, and leaves him
face to face with eternity. The teaching that exacts self-knowledge must naturally
be fought to the last inch by the Jewish and Moslem faiths."

St. George's Tower, Jerusalem.
From the Rev. C. J. R. Berkely.

[ 42 ]

The whole work of the Mission may be seen in tabular form, thus :
A. Jerusalem, St. George's.
1. The. Collegiate Church.
2. The Bishop's House.
3. The Clergy House.
4. The Choir, School for Boys, with Day Scholars.
t^^^ f°P ^ ** °^^ *~ ^ &***
6. St. Helena's Hospital and Training School for Nurses.
B. Haifa. 1. St. Luke's Church.
2. Hospital and Dispensary.
3. Boys' School.
4. Girls' School.
5. Women's Class.
C. Lebanon, Schools.
D. Beirut. 1. Church.
2. Parish House.
3. School.
E. Cairo. 1. St. Mary's Church.
2. Boys' School.
3. Girls' School.
4. Services for travelers at Assiut.
5. Daily services for travelers at Luxon Church, in the season.
6. St. Mark's Church at Assuan, with friendly work amongst the (Chris
tian) Copts.
F. Alexandria. St. Mark's Church.
G. Cyprus. Chaplaincy, some half dozen stations.
H. Suez. Chaplaincy.
I. Port Said.
Six stations worked by laymen.
An account of these stations and their work would fill a large book. So in the
limited space of this treatment we can only select a few items bearing upon various
features of the work in a few places in confidence that these items are, and will be
taken as, samples of the efficiency and breadth of the whole. Many efforts have in
addition to their own benefit the further object of opening doors through which the
mission may reach the Jews. [ 43 ]

Jerusalem: St. George's Collegiate Church. " I was perfectly delighted, " said the
Bishop of London, "to go there and find this lovely Cathedral, to find those beautiful
services carried on daily there, to find those two schools, one for boys and one for
girls, charming Syrian children going to daily services there and making the whole
place live as only a congregation of the young coming to daily services really can do. "
Bishop Blyth writes on the appearance of the Church when just completed:
"The Tower is the finest bit of modern architecture in Palestine. Built of the
pure white Jerusalem stone, with marble tracery to the windows, it is a landmark at
this city, and adds a noble crown to the beautiful group of buildings of St. George's.
For all its beauty — and to appreciate this one should see it, for no photograph can
convey the dazzling white beauty of the building against a deep blue Eastern sky, or
under the mellow light of an Eastern moon — it is good, solid work all through, and
the foundations rest on the rock, as is the case with all the buildings."
Jerusalem: The Boys' School. There can be no better illustration of the disad
vantages under which Orientals have lived and their consequent backwardness, than
a study of the conditions of childhood. And, among boys, a prime element in the
development of strength and capacity is in games. The Head Master speaks thus
of football:

From the Rev. C. J. R. Berkeley.

St. George's School, Jerusalem.

"When we first began, they had no notion of rules. The idea of playing to
gether—each member of the team co-operating with the rest— was an idea that had
not entered their heads. It was difficult to get it into them. If a boy thought he
[ 44 1

St. George's Collegiate Church (Choir), Jerusalem.
From the Rev. C. J. R- Berkeley.

ought to have the ball he went and took it, quite indifferent whether his own side was
in possession or not. Moreover, he would kick the ball through his own goal posts
as willingly as through his opponents'. There was no idea of a plan — no idea of
working together. We have altered that.
One great lesson these boys learn is to sink their own interest for the common
success. It is not the tradition among the Eastern boys as it is among English Pub
lic School boys. Then they learn fairness, and self control. You see an Eastern
boy is somewhat excitable, and we had lively scenes on this ground — very lively.
Look," he continued, "look at that boy passing the ball to the outside right; why,
two years ago he would have stuck to the ball like a leech! There, see that boy
knocked over in the charge; he doesn't rave about it but takes it all in good part as
an incident in the game. At first there was a free fight if one boy charged another.
And then there is an excellent result from these games — football or any other —
in diminishing class distinctions. The son of a Pasha has to take his place as an ordi
nary boy. In drill, in school, and in games he is simply one of the school. It is good
for him to find that he can't have exceptional treatment.
The first time that boy, who is the son of a leading Sheikh, was charged at foot
ball he was beside himself with rage. He thought no one else had a right to the ball
if he wanted it. Now he is as reasonable a boy as you wish to see."
Jerusalem: The Girls' School. The pupils are almost equally divided, one-third
Christian, one-third Jews, and one-third Moslems. St. Mary's Home close to the
Collegiate Church has thirty-five girls, some of them supported by American gifts,
and a part of this school was erected by means of American gifts. For this school,
the Bishop's aim from the beginning has been to educate the girls as teachers, to
prepare them, if suitable, for appointments on the staff of one of the Missions. As
the work increased, the girls were also encouraged to think of nursing as their future
work, and these two aims have always been kept steadily in view. The first chil
dren were admitted in 1893, and two of them were Jewesses, who were taken away in
1897 with three other Jewish children, later comers. One of them is now a teacher
in Cairo; the others are all married.
"Girls' schools are springing up all over the country and they give a far better
education now than they did a year or two back. What is much more important
than the mere school teaching is the strong and increasing desire of the women for
education, and of the men that they should have it.
For you cannot imagine how big a difference there is between the boys and the
girls. The boys can learn more, understand better, in fact stand degrees higher in
mental power than the girls, because the women have been so utterly neglected that
they find it hard to use their minds, and are only just beginning to believe that they
have any.
It is no wonder that the country lies so low as it does, when the wives and
mothers and sisters are so far below the men in brain power. Mothers are the makers
of men, and as nowhere in the world have women more power in the inner domestic life
than in the East, so nowhere is their ignorance more fatal. They are the clogs to every
advance. They hold back their sons from every adventure; they have the soft tenac
ity of the octopus and the squid, and the same power of darkening the atmosphere
[ 46 ]

around them. How many boys might have gone away and done well — instead of be
coming idlers and cafe loungers, if their mothers had not kept them at home. We
have seen it time after time, and the remedy is to get at the girls and teach them.
They are greedy to be taught, there is no hanging back, their brothers are more than
eager to help them.
One of our old boys, who has sisters at St. Mary's, said to me not long ago,
'For every boys ' school in the country, I would make ten girls' schools, if I had money.
Our women hold us back, and we cannot reason with them for they do not understand. '
Another said, T want my sisters to be interested in many things, and my wife, when
I marry, to be my friend.' And another, bringing us a girl whom he implored us to
take, said, 'Take her, beat her, kill her if you like, but make her into a woman who can
think. ' The same boy added, very significantly, 'If I had a son, and he broke some
thing while I was away at work, I should like him to tell me when I returned that he
had broken it. When I broke something my mother told my father that she had
done it. We were taught to lie from our very cradles.' "
Jerusalem: The Hospital. This is from the last annual report:
"The number of out-patients seen in the Dispensary was over 6,000 for the year;
this is a very useful work permitting as it does the continuous daily treatment of

t^f. — '. -i --"'-'

:.*i

St. Helena's Hospital, Jerusalem.
From the Rev. C. J. R- Berkeley.

such diseases as ophthalmia and trachoma so prevalent here, and the application of
dailv dressings to wounds and sores so often the result of neglect or of ignorant and
misguided treatment. The out-patient work feeds the Nursing Home, and it lS a
[ 47 ]

great comfort to have even sixteen beds to which we can admit those acutely ill,
sometimes so ill that they seem at their last gasp when they reach the Dispensary.
We have often had to refuse patients for whom hospital treatment was imperative.
The in-patients, admitted since the opening of the New Home, i. e. for six months,.
numbered 85, of whom 41 were Moslems; — 36 of the patients came from Jerusalem,
and 49 from the surrounding villages. The cases have been medical and surgical, and
have included men, women and children, and babies; babies have often had to be
refused because the mothers will not leave them unless allowed themselves to stay
in, and this with our limited number of beds we can only occasionally manage. One
of our babies, admitted with his mother from Ramallah, was one of the most serious
cases, and one of the saddest memories of the year; he was only one year old but had
suffered as much as many people do in a long life-time; his pain could only be relieved
by an operation too severe for his strength to stand, and he died with us, but not
without his mother's thanks for the care taken of him by the nurses and for the com
parative comfort of his last days. The poverty existing in Palestine, and the primi
tive conditions of home life increase enormously the burden, when illness comes, both
for sufferer and relatives ; love is not wanting, but the sheer inability to translate love
into intelligent action, together with the ignorance and superstition which universally
prevail, make a well-conducted hospital an inestimable boon.
The first patient to enter the new Home was a native Christian, a teacher in
a Protestant School; he came in a very emaciated and probably dying state, suffering-
from an internal disease for which it was thought an operation might be necessary.
Simple measures however, chiefly dietetic, which could not be got at home, rendered
this unnecessary, and he was discharged after six weeks with the hope of soon re
turning to his work — for such as he St. Helena's has already been a haven of refuge,.
and we hope for wider scope and usefulness as the work develops."
Haifa: The Hospital.
The Bishop of London says:
"I cannot praise too highly Dr. Coles and his wife and his model staff. It is
absolutely splendid. I was asked to lay the foundation stone of the new out-patients'
department of the hospital there. Dr. Coles is known for a hundred miles round.
The real kings of the place are the doctors; they are the people who really are known
and whose influence is spread from one end of the place to the other."
The Hosanna League — named for the cry of the children who shouted welcome-
to Christ, our Lord, in Jerusalem— placed a cot in the Haifa Hospital, and the first
occupants were Jewish boys.
Lebanon: Schools amongst the Druses. These are a fanatical Mahometan sect,
who, some fifty years ago, started a massacre which resulted in the death of many
Christians. The present race has been completely won to friendship by the effective
ness of the schools. It is a matter of regret that the present subject will not admit
of the telling of the story of the inspiring details of this work. There are 800 pupils in
tbe schools, which include an American Mission school recently taken over by Bishop.
Blyth's mission. [ 48 ]

Beirut: _ The first Chaplaincy opened by Bishop Blyth's mission. The work is
first tor residents and sailors: "Nothing is more vital to the success of a Mission placed
m a foreign sea-port than that our own sailors should be thought of and cared for,
and they find a welcome in one of the rooms at the Church House." The foundations
ot a Church have been laid, and it will be visible to incoming ships
There is also a school which "rose quickly to the first place in reputation, and
ately admitted a Jewish boy from the interior, whose parents have suffered persecu
tion m consequence of their having professed Christ. To the same school came the
orphan sons of a murdered Armenian priest. "In our recent interviews with Jewish

Haifa Mission Staff with the Bishop of London.
From the Rev. C. J. R. Berkeley.
parents," writes Mr. Parfit, the English priest, "I have specially noted the readiness
to speak approvingly of Christianity, which is a contrast to the fanaticism of former
days." A book store is stocked with literature especially for Jews and has attracted
much attention and led to many personal inquiries. Canon Parfit now has a class
of- Jews under instruction. THE AWAKENING OF THE JEWS.
History — experience — has been preparing the Jew to be a Christian. Even as
I finish writing these pages, the report comes to hand that Rabbi Wise has been
preaching in Carnegie Hall on the living question, "Shall the Jew of today reclaim
Jesus?" The urgency and interest of his question comes from tbe fact that some
American Jews are opening their eyes, while some have been so blinded by the old

4!)

prejudice that they will not receive even the most obvious and public of the benefits
of Christianity. Between these two classes — the near-converts and the untouched —
the Rabbi finds an audience and presses a compromise. That being which he sets
before his audience for their reclaiming is not the Jesus of the actual record, but a
more or less similar creature of his, the Rabbi's, imagination. But it will send people
to the record. And there they may read it for themselves. And the inevitable
result will be that the Rabbi has contributed to the great movement, the Christian-
ization of the Jews.
As the outlook of the Jew to Christianity becomes more bright, his outlook for
the repossession of his own sacred home becomes more hopeful and begins to look
like a movement if not a fact. Of returned Jews in Palestine today, there are from
four to six times as many as in the famous Return from Captivity under Ezra and
Nehemiah. They are grouped in part in 31 new Jewish colonies. Bishop Blyth says:
"I cannot but feel that Jewish work, though not more perceptible in individual
conversions, seems to be entering upon a new and wider scale, opening prospects of
national unification and of return to the Land of their forefathers.
The primary aim of all our work — that we may not be found unpre
pared for the return of the Jews in the greater numbers in which they
must be expected, and that we ought to do all we can today by provision for the future
to prepare the way for the revival of the 'Church of the Hebrews.' Those who follow
us in this Bishopric will, we trust, reap abundantly where we are sowing to iae best of
our opportunity. Here, within the limits of Israel's divinely allotted inheritance,
events are taking place the importance of which no one can at present measure; but
they all point to the need of being prepared and equipped to the utmost in order to
meet the call which a restored Jewish population, if not nation, and the awakened
activity of Islam must make upon the Church of Christ and His servant in this See. "
Miss Beatrice Rosenthal writes :
"Soon Messiah, long-expected,
Shall unite their scattered race.
They are His, in love elected
To His heritage of grace.
Hebrew seers foretold His glory,
Sang the promise of His birth,
Hebrew martyrs wrote His story,
Spread His Gospel o'er the earth.
Yet Christ's brethren broken-hearted
Wander on, a weary band,
All their glory has departed,
Alien powers possess their land.
Saviour, lead these souls that spurn Thee,
Let them to Thy Cross draw nigh,
And with open eyes discern Thee
'Neath the veil of prophecy."
[ 50 1

St. George's Collegiate Church, Jerusalem.

From the Rev. C. J. R. Berkeley.

CHRISTIAN WORK AWAITING THE JEWS.
It is perfectly plain that these people should be made Christians. The elevation
of woman is the work of Him, Who, Eternal Son of God, was born of a woman. Out
of the Church woman fares best in Jewry, which is closer to the Church; after Jewry,
she fares badly as Moslem and as heathen. Even amongst the Jews she is not held
in honor as she is amongst true Christians. "It is a fixed belief amongst Jews that a
woman has no soul, and a Jew complacently thanks his God that he has not been
made an idiot, a Gentile, or a woman." But, as Dean Sumner of Chicago says,
the woman question is a man question. The first step in reaching men, as well as
women, in the widening circle, is to reach those nearest to us and secure their aid
in reaching those just one step farther away. The Jew is the best preacher of Christ
to the Moslem. The Jew makes a good Christian, because it is out of the sufferings
and discipline of life that he turns to the Cross. He is bound to the world's Savior
by the double bond of blood— the blood of race and the blood of suffering. Thus
speaks The Jew to Jesus:

o

MAN of my own people, I alone
Among these alien ones can know Thy face,
I, who have felt the kinship of our race,
Burn in me as I sit where they intone
Thy praises. *****

Are we not sharers of Thy Passion? Yea,
In spirit-anguish closely by Thy side
Have drained the bitter cup, and tortured, felt
With Thee the bruising of each heavy welt.
In every land is our Gethsemane,
A thousand times have we been crucified.
(Florence Kipee, in The Century for December, 1906.)
The Christianization and civilization of Turkey depends upon the Christianiza-
tion of the Jew. At least the Jew may hasten and help in the taking for Christ this
greatest stronghold of peril and wrong. Because this work is difficult, painful and
heroic, it needs the great hand of the Jew. The Jewish Christian is usually a good
Christian, with a power of devotion in him, and a readiness for Christian work, which
puts to shame the common average Christian of this practical Western world.
It is the wisdom of the Jerusalem and the East Mission, and of Bishop Blyth
its head in particular, to see that while the Western mind and hand and heart can
help, and must never shrink from the burden of the effort, there is a large law of
nature and of God that the Oriental must take part in the evangelization of the
Oriental, and in his education and elevation; and the large law narrows down to its
greatest definiteness in the formula, the Jew is the Key to the East.
Mr. Silas McBee says in An Eirenic Itinerary (1911):
"It is a question in my mind whether anyone in the English Church, or our own,
has adequately estimated the work of Bishop Blyth in Palestine. With a patience

equal to his spirit of peace and friendship, he has gone on from year to year till his
relations with practically every Communion represented at Jerusalem indicate the
power of the spirit of unity when put into simple practice. The whole of divided
Christendom seems to be represented at Jerusalem. The first impression is that
they have gathered there to emphasize their differences and to contend for their
particular points of view. But it seems safer, surely wiser and fairer, to recognize the
fact that all have had a common object in going there. They have gathered there
around the historic places of our Lord's Life on earth in order that they may know
Him, the Christ of God, better and more intimately. Certainly this is the point

Rt. Rev. Dr. Blyth, Anglican Bishop of Jerusalem.
From The Churchman, by permission.
of view of Bishop Blyth; and as a letter from him was a passport to the heads of
Churches as well as to others, so from all sources one heard of the eiremc character of
medan population and their religion. Dr. Mott. out of Ius long expeneuce sa,d. I
think the blhop gave us the sauest aud most eomplete analysrs oi the s.tu.fou I
have ever heard. ' [ 53 ]

No one need hesitate in his hope that the Jews may yet become Christians, and
adorn the Christian name and the Christian Brotherhood. Mark Levy, writing
evidently as a Catholic Jew of the Church of England, said in 1911:
"In England and the United States there are over seven hundred ministers of
the Gospel of full or half-Jewish birth, and thousands of communicants."
THE HOPE OF THE NATION.
Dr. Nicholas Van der Pyl, an alert, judicious and courageous Congregational
minister of Haverhill, in Massachusetts, who watched the labor troubles and the
court proceedings in that State during the winter of 1912-1913, says that be has
found that immigrants value the leadership of native Americans more highly than
any foreign leadership across the group-lines; and the sooner we learn this, tbe sooner
we begin to exert our best influence for good among them. But these men must be,
not dagoes, sheenies, and chinks, — but Brothers. With additional force, his fine
ideal of brotherhood might be augmented with the Communion of the One Faith,
which our Lord gave as the Sacrament of Brotherhood. Some years ago tbe Chief
Justice of the United States, who was a vestryman of St. John's Church in Washing
ton, and a negro priest made their Communions kneeling side by side. The Divine
method of keeping Brotherhood is in tbe adoration of One who is Lord of all.
THE DESIRE OF ALL NATIONS.
It is not education and citizenship alone that will bring out the best that is in
the Jewish and the other races. It is education and citizenship with pure religion.
In my Washington I have shown that from Washington to Kipling and from Kingdom
to Republic, it has been proved that the Christian religion is essential to the pros
perity and progress of the people.* It was an educated man who gave the key to
goodness, and set the comparison between knowledge and goodness:
"I determined to know nothing among you save Jesus Christ, and Him Cruci
fied." "God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by
whom the world is crucified unto me, and I unto the world. " St. Paul
It was an American Secretary of State — a man who contributed more to the
world's justice and peace than any other who lived into this century, and that by a
"new diplomacy" taken from the word of Christ, who said:
"Calvary stands to ransom
The earth from utter loss,
In shade than light more glorious,
The shadow of the Cross.
To heal a sick world's trouble,
To sooth its woe and pain,
On Calvary's sacred summit
The Paschal Lamb was slain."
 (The late John Hay.)

"See Stories of Cross and Flag. No. 1, George Washington:— Christian.
[ 54 ]

And it was an American Catholic Bishop, who wrote with a flaming heart of
love for all races of men: "0 Lamb of God— that Cross of thine,
When shall mankind its glory see?
When shall be felt its might divine
To draw all human hearts to Thee? "
(Arthur Cleveland Coxe, Bishop of Western New York, 1865-1896.)
WHAT CAN WE AMERICAN CHRISTIANS DO?
And now, at the very end, I come to tell the reason why the Jews have the second
place in the Stories of Cross and Flag. The Jewish question is one for all the year.
But it is on good Friday, especially, that we pray for the conversion of the Jews
because it was on that day our Lord prayed for their forgiveness. It is inconceiv
able that He should have done this without "leaving us an example, " that we "should
follow in His steps." "On Good Friday," says Bishop Blyth, "when we pray that
God will have mercy on all Jews and take from them all ignorance, hardness of heart
and contempt of His Holy Word, let our prayer be made with confession of tbe wrongs
the Jews have suffered at the hands of Christians; so may we be heard and our alms
be had in remembrance in the sight of God." The prayers sent up for the Jews we
cannot measure. But we can measure the charity which expresses itself in alms.
Our own position is slightly better than the inter-denominational showing as given
out from the office of The Chosen People in Brooklyn: "A sermon on the Jews from a
Christian pulpit is practically unknown; prayer for the Jew in a Christian pulpit is
never uttered, although we have heard the pastors pray for everybody, beginning
with the President of the United States and ending with the Hottentots, but always
omitting the Jew. There are not a dozen churches in this country that take a stated
collection to be used for Jewish work." That indeed could hardly be worse; our own
showing might be better than it is. In 1912, 189 of our congregations contributed to the
Jerusalem and the East Mission, 21 of them in New England. This condition can
be accounted for only on the theory that few of us know about either the hopefulness,
the practical character, or the achievements of the work. Surely, if it is known of
all, it will be shared by all. Will not every reader remember the Jews in his Good
Friday prayers; particularly at the Three Hours and Evening Prayer. Help from
the Good Friday offerings may be sent to the American representative, the Rev. F.
A. DeRosset, at 107 Cannon St., Charleston, S. C.
Each sender may expect a copy of the annual report, and Bible Lands (quarter
ly). There is not one person into whose hands this falls, who cannot join in saying
for the Jews, at least this passion-tide or once a month, psalms 120 to 125, or in the
prayer book,' the psalter for the 27th day at daily morning prayer.
O pray for the peace of Jerusalem:
They shall prosper that love thee.
Peace be within thy walls :
And plenteousness within thy palaces.
For my brethren and companions ' sakes :
I will wish thee prosperity.
Yea, because of the house of the Lord our God:
I will seek to do thee good.
f 55 1

It is God's Will. We have a Divine Right to help the Jew out of the darkness
of his defeat into the light of victory.
THE JEWS' EASTER EUCHARIST.
Ere night they laid Thee in the dark, stone grave
All swathed in bands wound in despairing love;
Dead! Though Thou once didst claim Life from above,
And by God's Power from death itself to save !
Thou, who didst call Thyself a king, they thought
Hadst freed them now from alien Caesar's sway,
And back to Judah, that Palm-Triumph-day
A glorious, free, and holy kingdom brought.
(O Nation's new despair! No crown He wore
But prickling thorns which coursed His form with Red!
Nailed and high-hung upon the cross — and Dead!
Hope gone from David's line, His throne no more.)
Today, all hail! Thou plead' st in Heavens glow
The Living Sacrifice we plead below! (J. S. L. in The Living Church.)

The materials in this article are from the following :
McClure's Magazine, for March, 1913.
A. J. C. Hare: WALKS IN ROME, 17th edition.
Littell's LIVING AGE for July 16, 1859.
Alfred Edersheim: sketch of his life, and collection of his sayings, by his daughter; title: To-
hu-va-Vo-hu (without form and void).
The Rev. Charles H. Mockridge, D. D.: LIVES OF THE BISHOPS OF THE CHURCH OF
ENGLAND IN CANADA.
THE LIVING CHURCH for October 20, 1906.
THE CHURCHMAN, July, 1910, article by the Rev. Melville K. Bailey.
Reports and papers of the HEBREW GUILD OF INTERCESSION, office at 71 Hamilton
House, Bishopsgate Street, London, E. C.
THE CHURCH TIMES, London, for July 10, 1910, and various other issues.
THE GUARDIAN, London, various issues.
THE EAST AND THE WEST (quarterly), S. P. G. Magazine, for October, 1911.
BIBLE LANDS (quarterly), Jerusalem and the East Mission, 1909-1913.
THE CENTURY MAGAZINE for December, 1906.
I. Zangwill: CHILDREN OF THE GHETTO.
The Rev. W. T. Gidney: HISTORY OF THE LONDON SOCIETY FOR PROMOTING
CHRISTIANITY AMONGST THE JEWS, 1908. Four shillings sixpence.
[ 56 1

Letters from Mr. Charles R. Higgins of New York, verifying and suggesting references; N.
Farrar Davidson, K. C, Toronto; I. F. Hellmuth, K. C, Toronto; The Rev. Dr. Mock
ridge; the Right Rev. Frederick Courtney, D. D., of New York; Joseph W. Lerman of
Brooldyn; the Rev. John Coleman in London; the Rev. J. B. Halsey of Philadelphia;
the Secretary and the Assistant Secretaries of the "London Society," (the Rev. Francis
L. Denman, M. A., the Rev. E. L. Langston, M. A., and the Rev. C. H. Gill, M. A.); the
the Very Rev. Dean Hart of Middletown, Conn. ; the Rev. C. J. Rowland Berkeley, Assist
ant Secretary in England for the Jerusalem and the East Mission Fund; the Rev. F. A.
DeRosset of Charleston, S. C, Secretary of the same for the United States; Mr. Edward
H. Virgin, Librarian of the General Theological Seminary, Chelsea Square, New York
City, the Rev. Theodosius S. Tyng of Ashland, N. H.

The Rev. W. T. Gidney: The JEWS AND THEIR EVANGELIZATION, Student Volunteer
Missionary Union, 1907. One shilling.
AT HOME AND ABROAD, 1900. One shilling.
SITES AND SCENES, 1899, parts 1 and 2. One shilling each.
MISSIONS TO JEWS, 1908, 9th edition. Sixpence.
The Rev. Aaron Bernstein: SOME JEWISH WITNESSES FOR CHRIST, edition of 1909
One shilling, six pence.
Cole: The MOTHER OF ALL CHURCHES.
The seven books named last are especially recommended for further reading upon the subject,
and should be in all libraries. At present, except the Cole, they are difficult if not impos
sible to obtain in the United States.
The London Society publications are inexpensive, and of great variety and fulness. For giv
ing away, one should have a stock of Mr. Gidney's penny booklets, eighteen in number,
MARTYRS OF JESUS (Abyssinia), Mr. Denman's THE MORAL AND SPIRITUAL
CONDITION OF THE JEWS, Mr. Titterton's MISSIONARY WORK AMONGST
THE JEWS IN RUSSIA, a leaflet on Bishop Schereschewsky called MY WORD SHALL
NOT RETURN UNTO ME VOID, and THE JEW IN THE LAND OF THE LION
AND THE SUN. All these may be had from the London Society at a penny each or
less. From the Hebrew Guild, those having work with Jews should obtain the Members'
Manual, the Annual Report, the booklet in memory of the Rev. Michael Rosenthal, and
THE OFFICE FOR THE HOLY COMMUNION IN HEBREW AND ENGLISH
(all English lettering).

The address of the London Society is 16, Lincoln's Inn Fields, London, W. C, and of the
Hebrew Guild of Intercession is 71, Hamilton House, Bishopsgate Street, London, E. C.

[ 57

stories of Cross an& Jflag.

No. 1. GEORGE WASHINGTON: CHRISTIAN.
63 illustrations, February, 1913, 25 cents.
Enlarged edition, illustrations, December, 1913. Paper 50c; cloth, $1.00.
For Reviews, see page 59.
No. 2. SOME GREAT CHRISTIAN JEWS. First edition, March, 1913. Second
edition, revised and enlarged, with illustrations, 25 cents.
No. 3. AN INTRODUCTION TO THE STORY OF AMERICAN CHRISTIAN
ITY. December, 1913, 25 cents.
No. 4. THE REFORMATION AND THE DISCOVERY OF AMERICA, (near
ly ready). 25 cents.
No. 5. SAINT PATRICK AND OTHERS OF HIS TIME. November, 1913.
No. 6. THE CHRISTIANITY OF THE FIRST SETTLERS OF AMERICA, (in
preparation). Other numbers will deal with Colonial Christianity, the
Faith of the Founders of the Republic, and the Church in America to
the present time. (All nearly ready for the press. Announcements as
completed) .
(By the same author) :
"THE HISTORIANS AND THE ENGLISH REFORMATION"
Every teacher, every father and mother, every high school student, should be
familar with these matters of momentous influence upon the present and the future
religious conditions in America. This book compares ordinary school-books with
first-class historical writers. Some of our "best sellers" make a bad showing. It
looks as if some one had been "telling wrong stories." Twenty -eight representative
Church bodies of clergymen and laymen have taken action on this matter; namely,
the New England Department Council, the Conventions of Colorado, Springfield,
New Hampshire, Alabama, Harrisburg, Michigan, California, Ohio, New Mexico,
Western Colorado, Salina, North Dakota, Southern Ohio, Indianapolis, Central
New York, West Missouri, Chicago, Vermont, Atlanta, Long Island, Kansas, Du-
luth, Maine, San Joaquin, Lexington and New York. The question which they
have raised within the past four years and from so many parts of the Country, is
fairly met, and the evidence is presented in
"THE HISTORIANS AND THE ENGLISH REFORMATION"
Published by the Y. C. Co., 484 Milwaukee St., Wisconsin, and by Mowbray, 28
Margaret Street, Oxford Circus, W., London, England.
This book was published three years ago and has never been answered.
Here is information which should be known in every household.

[ 58 ]

George ^aslnngton: Christian.

WHAT IS SAID OF IT.
Boston: St. Andrew's Cross— "Well printed, and the photographs are especially fine. The
material was collected from a large number of sources and is very complete and authen
tic. It will be of interest to all Churchmen."
Buffalo: Commercial — "An interesting collection of facts concerning the religious history of
George Washington. . . . The engravings are well chosen and the little work as
a whole is artistic."
Charleston-News —
WASHINGTON AT CHURCH.
The religious Life of the First President Admirably Treated.
Dr. Littell has made for himself a distinct and peculiar place in the sphere of English
church history by his well-known and admirable volume, "The Historians and the English
Reformation." In the present monograph, Washington Christian, we have apparently the
beginning of a series of Stories of Cross and Flag, which give promise of decided usefulness
and interest, if the subsequent issues reach the standard of quality and tone of the brochure
before us. Anything and everything relating to Washington must have for us Americans,
citizens of the United States, an abiding interest. The literature Washingtonian is large and
informing, but usually it deals with our first President chiefly on lines that illustrate his purely
secular career. His life, as soldier and statesman, has been widely and ably treated; yet
the soldier and statesman are, however great the man be, the external and visible side of any
life, whose real greatness and beauty find their best illustrations in the home and in the church.
Dr. Littell has a clear and pleasing style, which gives to the historical narrative a fascination
that we do not discover in some of our more pretentious historians, such as Freeman, for in
stance. This pamphlet supplies, in an accessible manner, all about the homes and churches
with which Washington and his family were associated, both in England and America, and
exhibits just the facts, which show that Washington was, in life and heart, a Christian. This
paper or pamphlet should be, not only in all our homes, but also in our Sunday-school and
public school libraries. We look forward with pleasing anticipation to the other issues of
Stories of Cross and Flag.
Cleveland: Church Life — "We have no hesitation in saying that every family that is both
American and Christian should have a copy. "
Des Moines: Iowa Churchman — "Of unusual merit . . . Strange as it may seem, the
author has brought together in its pages much information which is not to be found in
any other work. Every Churchman should read it. "
Keene: Sentinel — "Holds the attention of the reader in a marked degree."
London: Guardian — "A very interesting brochure ... in readable form."
[ 59 1

GEORGE WASHINGTON: CHRISTIAN.
Maine: The North East — "It contains just the sort of information on a popular theme, to
which wide publicity should be given."
Milwaukee: Living Church — "exceptionally happy, and valuable."
New York: Churchman — "a view of Washington which it has been impossible hitherto to
gain from any one source."
Richmond: Southern Churchman — "A handsomely illustrated pamphlet, treating of the
Father of his Country, as Christian and Churchman, with many interesting sidelights. "
Yonkers: Statesman — "Although by no means unnoticed by historians, a phase of George
Washington's character not particularly emphasized by them was his devotion to religion
and the Church. Emphasis of this characteristic is pleasingly and painstakingly
made . . . a scholarly treatise. "

From a large number of letters received from persons especially interested in WASHING-
TONIANA, in Religion and Education, the following are chosen:
From the late Bishop Doane : Bishop's House, Albany, N. Y.
Feb. 22, 1913.
My dear Dr. Littell:—
I am extremely obliged to you for the paper you have just sent me about General Washing
ton. I had no conception of how absolutely strong and positive the evidence was of his Chris
tianity and Churchmanship. It is really a most interesting book, and the illustrations are
charming. I see that this is labeled "Stories of Cross and Flag, No. 1, " and I hope it means
it is to be a series of similar books, of which I shall be glad to be the possessor. If it is a set
for which subscriptions can be made, I will be more than glad to subscribe for it. Meanwhile,
I am very grateful to you for sending me this, and am Very sincerely yours,
W. C. DoANE.
From Mr. Charles K. Bolton, Librarian of The Boston Athenaeum :
Boston, Mass., Feb. 26, 1913.
Dear Dr. Littell:
"I am greatly pleased with the pamphlet relating to Washington. It should be an in
spiration to young people and also their parents. The pictures are delightful and the lesson
they teach is very evident. " Sincerely yours,
C. K. Bolton.
From the Bishop of Harrisburg: — "It is extremely interesting. . . . it is a fine thing
to know about the interest that he took in the Church. "
From the Bishop of New Jersey :—" very beautiful. . . . The pictures are of great value
and some of them rare, and I enjoyed them very much. ... I want you to send
me the whole series. "
From General James Grant Wilson of New York: — "Your beautiful Washington brochure I
find most attractive and interesting. " [ 60 ]

Yv^^*^^:7^ * miT Verr-" You certainly are to be
1 splendid showing of Walh nln's CbriT ^f^J^ ^^ Pleased with this
From Professor Wilfred H Mm ro o Brown^U - ' f^ ^ ^ ^^ m°re C°pieS" "
Historical Society :~^Z!d^^ZJ' + "^ °f ** ^^ ^
«r»««Mw u- * , 1,yareadmuable b°tbm conception and execution. That upon
Si!^1 1S most interesting and valuable monograph up°n the «***

(.Photographed by Hutchinson. Selby.)
In this beautiful English Church, just under the X-mark above the cut, there is a window showing
the Washington Arms. The Washington Arms remain in more varied forms and are more widely
distributed than most people realize. Even writers upon this subject have had a scanty and indefinite
grasp of the frequency with which the arms were used by General Washington. Whether the Stars
were placed in the American Flag in honor of the Commander-in-Chief of the Armies of Independence
and the First President of the Republic has long been a disputed point. Circumstantial evidence has
been discovered and so assembled in the past four years that it ought to go most of the way to the
settlement of the question.

STORIES OF CROSS AND FLAG, No. 1.
GEORGE WASHINGTON: CHRISTIAN.

[ 61

"Wfo Historian* anb tlje CngltsJfj Reformation.

WHAT IS SAID OF IT.
"Generally acclaimed and enthusiastically reviewed." — The Publishers.
"It entranced me at once." — Canon DeVries of Washington.
OPINIONS FROM THE PRESS.
London Times — "a useful guide. "
Hartford Globe — "very convincing."
Springfield Republican — "as fair as possible."
Rochester Post Express — "a valuable volume."
Boston Herald — "a fresh and scholarly treatise."
Hartford Courant — "convincing and of true value."
London Spectator — "We give our testimony to its completeness."
Boston Living Age — "of more than ordinary interest and importance."
Providence Journal — "interesting and valuable . . . convenient form . . . plain
and convincing. "
Magazine of American History — " It is of value as a book of reference and as a lead to cita
tions. "
Chicago Continent — "a good and useful collection of suggestions and comments as well as
items of information. "
Monthly Bulletin of New Books, Chicago — "should be welcome to the general reader and
doubly so to the teacher. "
Springfield Republican — "it has convinced the writer of this review of the justice of the Angli
can claim to continuity. "
Outlook — "effectively disposes of the claim as to Henry VIII by documents which admit of
no reasonable gainsaying. "
FROM THE CHURCH PAPERS.
St. Andrew's Cross — "a notable book!"
Halifax N. S., Church Work — "deserves well."
The Diocese of Chicago — "a book of great value."
West Texas Church News — "heartiest endorsement."
The Churchman — " diligence and acumen of research. "
Living Church — "keen interest that grew as we got into the book."
Quincy Cathedral Chimes — "It should be in every public library in the land."
Southern Churchman — "An entertaining book and one well worth reading, and he makes
plain the reason why."
London Church Times — "With regard to the text books used in America, he seems to make
out a good case. " [ 62 ]

^have r^jt T~? ""* °f ^ ^ * " imp°SSible t0 SPeak extravagantly. We
have read it through, every word, including the foot-notes, and are justified in recom-
m n ing it. ft wul be found as interesting as it is instructive, addressed to the
intelligence, and absolutely conclusive to the student "
Asfaeville Gazette and News-"has received widespread recognition in the magazines and
newspapers of the past year."
The Protestant Magazine, Washington, D. C.-"In providing such a book," the author and
publishers have rendered valuable service in the interest of historical accuracy."
London Guardian— " The grouping of points is especially to be commended. Mr. Littell has
brought together a mass of material of the highest value which we do not recollect to have
seen so treated anywhere else, and students will thank him accordingly. "
FROM BISHOPS.
The Bishop of Massachusetts— " In case opportunity arises for me to press the point in educa
tional circles I will gladly do so. "
The Bishop of Washington — "bound to be of great value."
The Bishop of Rhode Island — "a very valuable work of reference for both schools and parishes,
a volume which can stand all by itself on a book-shelf. "
The Bishop of Tennessee — " a most important contribution . . . the work is well done. "
The Bishops of Utah, Harrisburg. Marquette, North Dakota, New Hampshire, Quincy,
Florida, New Jersey and others have recommended and praised it.
FROM PROFESSORS.
President Drinker of Lehigh University — "A great service in fact to all thinking men and
women. It is done so fairly, so dispassionately, and so learnedly, as to be absolutely
convincing."
Prof. Ladd of Berkeley — "a surprising revelation."
Prof. Munro of Brown University. — "I read it with steadily increasing interest."
Prof. Evans of Tufts — "bound to be of great service ... a distinctly useful book."
Prof. Gettell — "eminently fair and accurate."
The Rev. Professor Samuel A. Wallis of the Virginia Seminary at Alexandria, says, in opening
a special article in the Southern Churchman for February 8, 1913:
"THE HISTORIANS AND THE ENGLISH REFORMATION ... has
been a revealer of light on this subject in many places pervaded by twihght gloom,
sometimes deepening into night, and has been a powerful corrective of historical
mis-statements which have often passed for truth in the opinion of many people who
have not been properly informed of the real facts of that great movement known as the
English Reformation."
Prof. Baldwin of Columbia — "not only convenient and significant; it is for many who need it
most the only means of making this important comparison with even an approach to
adequacy."

If you do not find it in your Library or at your Bookseller's, write to
HAMPSHIRE ART PRESS, (Dept. B)
(By mail, $2.68.) Keene, N. H.
[ 63 ]

(Photograph copyright S. W. Lawrence, Dublin.)
A lovely valley in which lived a hero and saint, without companions, until after some years he began to make converts and formed a Christian
school. This was part of a Christian school "movement" which had a vast influence for good in Italy, Germany, Switzerland, France, Scotland and
England, as well as in Ireland.