Some Jewish Witnesses For Christ
stay in that country, I was amazed at the excitement created by our
preaching through the various provinces we visited. Frequently, hundreds
of Christians and Jews would meet together near our tent with the Word
of God in their hands, converse and investigate those truths which we
had been preaching."
Flad and a fellow-labourer named Bronkhörst, who had joined him,
continued to carry on the work with much success, and on July 21, 1861,
the first fruits of the mission were gathered in, twenty-two Falashas
receiving Holy Baptism. On August 4, nineteen more were baptized. This
encouraging success led to Stern going out again to Abyssinia in
September, 1862, accompanied by Mr. and Mrs. Henry Rosenthal. We cannot
follow the details of the work for the next two years, but must sum them
up in Stern's own words:--"We have in the course of two years, without
being allowed to form a separate community, rescued a considerable
number of Falashas from their unbelief, and nominally, but not
virtually, united them as a living, active and spiritual element, to the
dead Church of the Amharas. We have circulated about one thousand whole
copies and portions of Scriptures; we have given an impulse to the study
of the written vernacular; and we have stirred up a spirit of enquiry
among Jews and Amharas, which must either terminate in a spontaneous
reform, or lead (which is far more probable) to our expulsion and a
relentless persecution." The latter surmise proved to be only too true.
The following circumstances eventually led to the imprisonment of the
missionaries. King Theodore had despatched to the Queen of England, by
Consul Cameron, a letter, to which, from some strange reason, no reply
was vouchsafed. A similar letter to Napoleon III. was indeed answered,
but the verbal message accompanying it gave dire offence. Theodore
resolved to be revenged on all Europeans, and to "humble the pride of
Europe," as he said, meaning England and France.
Some expressions in Stern's book, "Wanderings among the Falashas in
Abyssinia," as to Theodore's humble origin, also gave offence to the
dusky monarch. When Stern paid him a visit, in order to ask permission
to return home, the opportunity thus offered for revenge was seized.
Stern had with him two servants. The hour of the visit was unfortunately
ill chosen, and his servants' knowledge of Arabic so limited, as to
render their mode of interpreting so offensive to the King, that he
ordered them to be beaten,--an order so effectually obeyed, that they
died in the night. Stern, unable to endure the scene, turned round, and
in his nervousness _bit his finger_,--unaware, or forgetful, that such a
gesture was in Abyssinia indicative of _revenge_. At first, the King
seemed inclined to overlook the matter, but subsequently, urged on by
those around him, Stern was struck down insensible, and, on recovery,
bound hand to foot and consigned to prison.
For four and a-half years Stern remained a prisoner. It is impossible to
describe his terrible sufferings and perilous position during that long
protracted "period of heart-rending and heart-breaking martyrdom."
Rosenthal was the next victim; subsequently Consul Cameron, Flad and his
wife, Mrs. Rosenthal, Consul Rassam, Lieutenant Prideaux, Blanc, Kerans,
and others, were in turn imprisoned. Flad was shortly afterwards
released, in order to be sent to England on an embassy to Queen
Victoria, his wife and children being held as hostages for his return.
The prisoners remained in captivity--with a slight interval of freedom
in the spring of 1866--first in one place, then in another, and
subsequently at Magdala--until Easter, 1868. An English expeditionary
force, under Sir Robert Napier, had arrived to effect their deliverance.
In answer to the demand of the English General, and perhaps in order to
propitiate him, Theodore ordered the release of his prisoners. This
tardy act of justice did not save him. A battle was fought on Good
Friday between the English army and the hosts of Theodore, who was
decisively beaten. On Easter Monday the stronghold of Magdala was
stormed and captured, and Theodore fell by his own hand. Most graphic
accounts of these stirring days were sent home by Stern and Flad, the
latter of whom prefaced his remarks with the appropriate words, "The
Lord has turned our captivity: we are like unto them that dream. Our
mouth is filled with laughter, and our tongue with praise. We say, The
Lord has done great things for us! The Lord has done great things,
whereof we are glad."
The release of the missionaries by the military expedition sent out to
vindicate the honour of the British nation, and to recover the person of
its official representatives, was a wonderful answer to believing and
persevering prayer. The missionaries returned to England in June, 1868;
and, on July 3, a special meeting for prayer and thanksgiving was held
at the Freemasons' Hall, the Earl of Shaftesbury, K.G., in the chair,
when all the released missionaries, with their wives, were present, and
in a few words told of their wonderful deliverance, and the Almighty arm
which had wrought it.
It may here be mentioned that though since 1869, no European missionary
has been allowed in Abyssinia, the London Society's mission has never
once been suspended, notwithstanding overwhelming odds and almost
insuperable obstacles! Other missions have been given up for a time when
dangers threatened--this has held on its way through the fostering care
of Mr. J. M. Flad, who has supervised it from a distance, and the
indomitable courage of the native missionaries. Like the early
Christians, they have overcome by "the blood of the Lamb, and by the
word of their testimony: and they loved not their lives unto the death"
(Rev. xii. 11). Famine, war, bloodshed, imprisonment, ecclesiastical
jealousy, civil strife, the Dervish invasion, the coming of the
Italians, have been potent enemies--powerful enough to harass and to
impede, but not to stop the work. Indeed, it has flourished beyond
expectation, and, in spite of ignorance and want of freedom, the Gospel
has spread amongst the Falashas, 2,000 of whom have been baptized.
We now come to the last period of Stern's life (1870-1885) which, though
free from stirring adventures and dangerous situations, was none the
less active and full.
For some time after his return Stern was incessantly and altogether
engaged in narrating his experiences to crowded audiences in every part
of the country, who hung, with breathless interest, upon the terrible
yet fascinating story of the Abyssinian mission. In subsequent years
Stern could very rarely be persuaded to recount the horrors of the past.
On one occasion, and that only, in response to the persuasive entreaty
of friends in a south-coast town, did he ever tell the wonderful story
of his sufferings and achievements in that far-off land. Either the
innate humility and modesty of the man, or painful memories, made it
most distasteful to unlock the door of the past.
In 1870 Dr. Ewald resigned his work as senior missionary in London. It
was no easy matter to find a man qualified to succeed him. Only one
seemed possible, and that was Stern, whose health, undermined by his
unparalleled sufferings in Abyssinia, no longer permitted him to serve
the Society in the East. He was appointed Ewald's successor from the 1st
of January, 1871, and brought to his new sphere a ripe and unrivalled
experience in Jewish missionary work, gained, as we have seen, in
Persia, Turkey, Arabia, and Abyssinia; and an acquaintance with a dozen
or more languages, an invaluable possession for a missionary in the
metropolis, who has by personal intercourse and correspondence to deal
with Jews of different nationalities. Though Stern missed in England the
refined courtesy of the German, and the religious gravity of the
Oriental Jew, and consequently those winning qualities which helped on
friendly intercourse and mutual interchange of convictions between
missionary and Jew, he yet found that most of the Jews in England were
able to discuss religious questions calmly and dispassionately. The
three chief means which Stern relied upon to win his way amongst the
Jews were circulation of tracts, domiciliary visitation, and special
sermons in Spitalfields and Whitechapel. The last were highly
successful. Jews attended in large numbers, attracted by the fame of the
preacher, and the glowing and burning eloquence which flowed from his
lips as he pointed them to the Messiah. An attendance of from 400 to 500
Jews was of frequent occurrence. A German prayer meeting was substituted
for the service hitherto held on Friday evenings, in order to draw
together some of the 2,000 proselytes, and numerous enquirers then in
London. This paved the way for the establishment, later on, of the
"Hebrew Christian Prayer Union."
Thousands of Jews were addressed in public and in private, in streets,
houses, shops, churches and mission halls.
A mission hall, situated in Whitechapel, was made a useful centre, where
meetings on Saturdays and other days were generally well attended. There
was a daily Bible Class held for Jews. Conversions and baptisms were
numerous; but, as Stern said in 1876, when speaking of results, and his
words are true for all time, and in every place as well as
London:--"Conversions, however few or many they may be, are not the
gauge by which the progress of mission work amongst the Jews can be
ascertained. A man may be thoroughly convinced of the truth of the
Gospel, and yet hesitate to take the final and decisive step. He may
shrink from the persecution, the trials, the troubles, and the
sacrifices a public profession of his faith would entail. Of course no
one, who is truly concerned for his soul's eternal welfare, should be
ashamed to avow his convictions. Nevertheless, a strong faith and ardent
love are indispensably necessary to enable a catechumen to break through
the ties of cherished affection and friendship for the Gospel's sake.
That all are not destitute of these heavenly gifts, ever-recurring
instances testify. The greater majority, however, prefer to conceal
their religious sentiments. They go to church, join in the services, and
even contribute to missionary societies, and yet nominally profess to be
Jews."
Stern not only worked in London, but also held special services for Jews
in many other towns. He combined with his mission work the supervision
of the "Wanderers' Home," a most useful institution for the reception of
converts and enquirers.
In 1874, on the thirtieth anniversary of his ordination, his Hebrew
Christian and other friends presented him with a testimonial--a silver
tea and coffee service--as a slight token of their esteem; and in 1881
the Archbishop of Canterbury conferred upon him the degree of Doctor of
Divinity. In 1884 he was elected a member of the Committee of the
L.J.S., where his vast and varied experience was of the utmost use; and
he was also elected an Associate of the Victoria Institute.
Stern's work in London was carried on to the time of his death, which
occurred, after much suffering, on May 13, 1885. The funeral service was
held in the Episcopal Jews' Chapel, Palestine Place, on May 18, in the
presence of a large and sorrowing congregation, and his mortal remains
laid to rest in Ilford Cemetery. He was twice married: first, in 1850,
to Miss Charlotte Elizabeth Purday, who died in 1874; and secondly, in
1883, to Miss Rebecca Goff, daughter of S. D. Goff, Esq., of Horetown,
Co. Wexford.
As a preacher Stern was eloquence itself; as a writer he had a most
charming and picturesque diction. His published journals and books, like
those of Dr. Wolff, are full of the most romantic incidents of
missionary experience. His published works were: "Dawning of Light in