0 T W1 , 
 
 THE THIRD 
 
 Triennial Charge 
 
 OF 
 
 The Right Reverend 
 
 GEORGE FRANCIS POPHXM BLYTI I, D.D. 
 
 Jiisljop of tl)t Cfjurd) of lEnglaiiti m ^crusialrin anti tfjc i£ast. 
 
 Addressed to 
 
 The Clergy and Laity under the Bishop’s Superintendence ; 
 and (as a Report) to the Church which the Bishop 
 Represents. 
 
 ILontion : 
 
 Wells Gardner, Darton, and Co., 
 
 3 Paternoster Buildings, E.C., and 44 Victoria Street, S.W. 
 
 1896. 
 
THE THIRD 
 
 Triennial Charge 
 
 OF 
 
 The Right Reverend 
 
 GEORGE FRANCIS POPHAM BLYTH, D.D. 
 
 UtsSfyop of tl)f Cljurcl) of iEnglanti tn $rru0alrm anfl tf)c ISast. 
 
 Addressed to 
 
 The Clergy and Laity under the Bishop’s Superintendence ; 
 and (as a Report) to the Church which the Bishop 
 Represents. 
 
 itonbon : 
 
 Wells Gardner, Darton, and Co., 
 
 3 Paternoster Buildings, E.C., and 44 Victoria Street, S.W. 
 
 1896. 
 
1896. 
 
tOje 2Bi0tiop’0 grayer* 
 
 Used Daily at Public Services in Palestine and Syria. 
 
 O God, the Father of our Lord Jesus Christ, our only 
 Saviour, the Prince of Peace ; we beseech Thee to guide and 
 prosper our Missionary work amongst the people of this land, 
 that they may seek Thy salvation, and attain to the inheritance 
 of Thy promises. Let Thy continual pity cleanse and defend the 
 branches of Thy Catholic Church ; and grant that, walking in the 
 light of Thy Truth, we may come together into that Unity which 
 Thy Son has declared to be His Will : to Whom, with Thee 
 and the Holy Spirit, be glory in the Church, throughout all 
 ages, world without end. Amen. 
 
 The Bishop desires for the anxious work of this Bishopric, as of common 
 interest to the whole Church, the prayers of all who would ‘ pray for the 
 peace of Jerusalem and he suggests, where convenient, the use of the above 
 
 prayer (with the alteration of ‘ this land ’ into ‘ Thy land ’) as being common 
 in various languages in Anglican congregations within the Holy Land. 
 

 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 . . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
BijJljopnc of tljc Cljurclj of (England m Jlcrujsalem 
 and rtjc (East. 
 
 1887. 
 
 1890. 
 
 1887. 
 
 1888. 
 
 1 888. 
 
 1889. 
 1894. 
 
 1S88. 
 
 1890. 
 
 1895. 
 
 1887. 
 
 1887. 
 1893. 
 
 1888. 
 
 LIST OF CLERGY. 
 
 BISHOP. 
 
 Right Reverend George Francis Popham Blyth, D.l). 
 
 ARCHDEACON IN EGYPT. 
 
 Venerable Charles Henry Butcher, D.D. Cairo. 
 
 BISHOP’S CHAPLAINS. 
 
 Edwin John Davis, B.A. Alexandria. 
 
 Arthur Hastings Kelk., M.A. Jerusalem. L.J.S. 
 (Examining.) 
 
 John Robert Longley Hall. Jerusalem. C.M.S. 
 Theodore Edward Dowling. Jerusalem. (Domestic.) 
 Naser ODEH. Cairo. 
 
 BISHOP’S COMMISSARIES. 
 
 (i.) Local. 
 
 Egypt. Venerable Archdeacon Butcher, D.D. Cairo. 
 Cyprus. Rev. Josiah Spencer, B.A. Nicosia. 
 
 Palestine and Syria. Rev. Theodore Edward Dowling. 
 Jerusalem. 
 
 (ii.) In England. 
 
 For Egypt. Rev. Canon Scarth, Bearsted Vicarage , 
 Maidstone. 
 
 For Syria and Cyprus. Rev. H. B. OTTLEY, M.A., Vicarage , 
 Eastbourne. 
 
 For Palestine. Rev. W. Sadler, Dembleby Rectory, 
 Folkingham. 
 
 Secretary to the '‘Jerusalem and the East Mission Fundi 
 Rev. W. Sadler, Dembleby Rectory, Folkingham. 
 
VI 
 
 MISSIONARY CLERGY. 
 
 (i.) London Society for Promoting Christianity 
 amongst Jews. 
 
 Friedmann, Ben Zion 
 
 Hanauer, James Edward 
 
 Heathcote, Herbert 
 
 Jamal, Joseph 
 
 Kelk, Arthur Hastings, M.A. {Secretary) 
 Segall, Joseph 
 
 ... Safed. 
 
 ... Jaffa. 
 
 . . . Jerusalem. 
 ... Jerusalem. 
 ... Jerusalem. 
 ... Damascus. 
 
 (ii.) Church Missionary Society. 
 
 *Abu Hattum 
 
 Adeney, Frederick Field, B.A. (. Secretary ) 
 
 Baz, Ibrahim 
 
 Boutaji, Seraphim 
 
 Connor, William Frederick 
 
 *Dimishky, Hanna 
 
 Fallscheer, Christian 
 
 Hall, John Robert Longley {Secretary) 
 Hollins, John Goodenough Bayly, M.A. 
 
 Jamal, Chalil 
 
 *Komri, Salim 
 
 *Mansur, Asad ... ' 
 
 Morris, William 
 
 Murad-el-Haddad 
 
 *Nasir, Hanna Musa 
 
 Sedgwick, James Henry, M.A. ... - ... 
 Sterling Robert, M.B., B.Sc., B.A. 
 
 Sykes, Henry, M.A 
 
 Wilson, Charles Thomas, M.A 
 
 Wilson, Donald Marten, M.A 
 
 Wolters, Theodore Frederick 
 
 Wood, Percy George 
 
 Zeller, John 
 
 *Zuhrub, Joseph 
 
 Salt. 
 Helouan. 
 Jerusalem. 
 El Husn. 
 Jerusalem. 
 Lydd. 
 Nablus. 
 Jerusalem. 
 Jaffa. 
 Nazareth. 
 Nablus. 
 Jaffa. 
 Cairo. 
 Haija. 
 Tayibeh. 
 Gaza. 
 Gaza. 
 Nazareth. 
 Jerusalem. 
 Salt. 
 
 Jaffa. 
 
 Cairo. 
 
 Jerusalem. 
 
 Jaffa. 
 
 (iii.) Jerusalem and the East Mission Fund. 
 
 Odeh, Naser 
 
 Kelk, William Hastings, B.A. 
 (vacant) 
 
 Cairo. 
 
 Ainanoub. 
 
 Haija. 
 
 Deacon. 
 
Vll 
 
 ENGLISH WORK. 
 
 BUTCHER, Yen. Archdeacon Charles Henry, D.D. Cairo. 
 
 Davis, Edwin John, B.A. (Alexandria) Alexandria. 
 
 Dowling, Theodore Edward .. Jerusalem. 
 
 Lancaster, Henry George, B.A. Sues. 
 
 Lawrence, Thomas Ranger Ramleh . 
 
 Spencer, Josiah, B.A. Nicosia. 
 
 Strange, Frederic William Andrews ... Port Said. 
 
 Weakley, Robert Hopkinson Alexandria. 
 
 Whitehead, Julius Mills, M.A Beyrout. 
 
 Worsley, John Henry, M.A Ainanoub. 
 
 SEASON CIIArLAINS. 
 
 Dowling, Theodore Edward ( Bishop's Chaplain) Jericho. 
 
 Headlam, Arthur William, M.A Helouan. 
 
 Huleatt, Charles Bousfield, M.A Luxor. 
 
 Potter, Beresford, M.A Assouan. 
 
 Sayce, Arthur Birch, M.A Mena House. 
 
 Senior Chaplain to the Forces (acting) — 
 
 Ghiseerah Palace , Cairo. 
 
 CHAPLAINS TO THE FORCES. 
 
 O'Neill, Owen Alfred Wedekind, M.A. 
 
 Patterson, Robert Stewart 
 
 Watson, Arthur William Brown, M.A. 
 Wilkins, Sydney William Wentworth 
 
 Alexandria. 
 
 Cairo. 
 
 Cairo. 
 
 Cairo. 
 
 HOLDING THE BISHOP’S GENERAL LICENSE. 
 Atlee, Simmonds, M.A Jerusalem. 
 
 RETIRED. 
 
 Stephen, Garabet Diabekr. 
 
 READERS LICENSED BY THE BISHOP. 
 
 BOUTAJI, Shukri, B.A Haija. 
 
 Nyland, Gerrib Ramallah. 
 

 
 
 
 ■ 
 
 
 
 
 
 
 
 
 
 ••• 
 
 
 
 
 
 •M 
 
 
 
 
 
 
 
 
 
THE THIRD 
 
 TRIENNIAL CHARGE 
 
 OF THE RIGHT REVEREND 
 
 George JFrancis Popbatn IBlptf), jD.D. 
 
 My Reverend Brethren and Brethren of the Laity, 
 
 The date* of this, my third Charge, is that of the 
 completion of nine years of epi>copate in, perhaps, the most 
 interesting of the foreign bishoprics of our Church. They 
 have been years of much anxiety, of constant strain, and, I 
 trust, of some success. I have desired to keep ever before 
 me the fact that I hold an outpost of our Church which should 
 be one of peace ; of encouragement to such as work loyally 
 under the banner of the Anglican Church, and of goodwill to 
 the sister Churches around us. I think I may assert that 
 although misgivings prevailed in the minds of many Church- 
 men as to the expediency of the revival of this bishopric, 
 these are passing away ; whilst the position of the Anglican 
 bishopric in Jerusalem is widely felt in these lands to be one of 
 peace, in the ‘ City of Peace.’ Eastern Churchmen from the 
 first, and consistently since, have discerned that the position of 
 our bishopric is a Catholic one: that it is open to us, as to ever ) 7 
 other sister Church already personated here by her Bishop, to 
 exercise the right of representation at the Mother City of 
 Christianity, without prejudice to the territorial rights of the 
 successor of St. James. For so were our Apostolic Founders 
 at home here, without detriment to the episcopal rights of the 
 first Bishop of the Holy City. If this view was not at once 
 apparent in England, amidst the apprehensions of some of 
 
 * March 25th, 1896. The Feast of the Annunciation of the Blessed 
 Virgin Mary. 
 
 B 
 
our leading Churchmen in 1887, I feel thankful that it is now 
 generally understood : and that the resolution of the Arch- 
 bishop of Canterbury for its restoration is recognised as not 
 inferior to other far-seeing decisions which he has been guided 
 to make, in the front of mighty Church movements of the day. 
 
 This bishopric has two aspects. It is, first, representative 
 of the Anglican Communion — that is, of the English, Irish, 
 Scottish, American, Indian, and Colonial Churches — amongst 
 the sisters of the Catholic Church ; and the revival of the East, 
 preserved for service of eminence in the cause of Christ, may 
 well claim this mission of sympathy and support from a com- 
 munion so apostolic, pure, and free as our own. For who can 
 limit the consequence for good which may result from that 
 support when it shall be more freely and generously given than 
 it is now ? The Bishop is also representative amongst these 
 Churches of the missionary spirit of our communion , which 
 spirit is our own very life ; for it is of the life of Christ, and 
 the source of our present greatness and strength. And again, 
 who shall limit the force of that example before the Churches 
 of the East, in days when once again that strangely neglected 
 half of missionary enterprise, the evangelisation of the Jews, 
 stands in the rising daylight? I cannot determine the prospect 
 of the position we occupy here ; I can only feel the restrictions 
 which personal defect, and the present want of adequate sup- 
 port, impress upon the enterprise before me. Still, taking the 
 widest aspect of my commission, I see that it is a commission 
 of goodwill and peace, and that it has not become one of 
 strife. 
 
 But, taking a closer view, over such work as is purely 
 Anglican, there are some things that are less cheerful. The 
 double aspect of my bishopric to which I have alluded, that 
 of the representation of the Anglican Church amongst the 
 representative Bishops of sister Churches at the Mother City, 
 and that of the representation of Anglican missionary spirit, 
 where the spirit of missions sleeps and droops in view of the 
 fairest mission-field of the world (that only one which has a 
 special promise of success), involves me .in many a seeming 
 contradiction of the unity of Church work. I say seeming , 
 
3 
 
 because the day shall surely come when all narrow prejudices 
 and the mists of party conception shall clear away ; and when 
 my contention shall be acknowledged, that missions to the 
 sons of Abraham — whether they be the children of Israel, or 
 the descendants of Ishmael and Esau, — the Arabs, — are simply 
 a great Church trust, though a trust it may be temporarily and 
 vicariously our own. And may it not be that some aspects of 
 strife and unrest are those of life and effort ; and that after 
 such contention comes not torpor and slumber, but the fairness 
 of Christ’s peace ? 
 
 It would be so easy and so pleasant to make the best of 
 what is, and to take no notice of evasions of the solemn 
 engagements upon which the revived bishopric rests ; to ask 
 no awkward questions, and to worry over no tiresome en- 
 croachments. It would be so agreeable (to one who has lived 
 too long in the East not to feel how truly sweet is oriental 
 apathy), to take persons, work, and systems in their customary 
 grooves, that it is a real struggle against inclination, as well 
 as against very powerful influences, to stir oneself, and to 
 rouse others, towards improvement. Anywhere else than in a 
 place which has the voice of prophecy rolling over it, declaring 
 mysteries of the future to be fulfilled in their day ; anywhere 
 else than where the parable of the ‘Ten Virgins’ is less a 
 parable than a history — where the Virgins of the Church 
 slumber and sleep ; anywhere else than on the locality of the 
 first and of the future Advent, and where high vigilance and 
 circumspection are required of our stewardship, it might 
 be possible, as it would be easy, to accept things as they 
 are. But video meliora proboque , and it is impossible dereriora 
 sequi. 
 
 Following the first train of thought, I had almost resolved 
 to publish no Charge this year, and perhaps not again ; 
 obeying the other, I proceed to show what might be, what 
 must be, will eventually be, but what is not yet ; as well as 
 to trace pleasanter paths of work and of prospect. For I 
 cannot suppose that the future history of missions in the 
 Bible land is to be simply that of work of the English 
 Church, or of English Societies, or even of the Anglican 
 
4 
 
 Bishopric. The revival of the Church of the land (incorpo- 
 rating itself with the powerful national Churches which form its 
 vast communion, and in due time with the reconciliation of 
 those now severed from her more by pride and political 
 estrangement than by the films of ancient heresy), is a 
 prospect of extreme magnitude. The advent of the Church 
 of the Hebrews, so long suspended, is one that is perhaps even 
 greater. What terrible troubles have resulted to the Catholic 
 Church through the decadence and degradation of Eastern 
 Church influence, and in the general neglect by the Catholic 
 Church of Jewish Missions, which our Lord Himself (and His 
 Apostles ever accepted it) made a primary charge of His 
 Church ! Had the Church accepted this sacred trust as the 
 Apostles did, She would have everywhere met the sad exiles 
 from Palestine with the gracious message committed to Her ; 
 that, after His rejection by them, Christ had left them a legacy 
 to the mercy of the Church ; that they should hear everywhere, in 
 all lands of the Gentile Churches, that theirs was a special 
 interest in the Gospel. But the Church — both the Church in 
 the East and in the West — disobeyed this command, and per- 
 secuted those She should have evangelised. And when the 
 colonies of Jewish exiles were neglected, the decreed propor- 
 tions of missionary enterprise were overlooked ; and soon a 
 general apathy as to missionary work settled upon the East, 
 The Church once active and powerful became a prey to heresy 
 and disunion,* and was unable to resist the rise of Mahome- 
 danism ; whose mission to proclaim monotheism on other than 
 the Christian basis, took the place of that in which the Church 
 of Christ should have been missionary ; but She was asleep, or 
 in strife. And so over the four Patriarchates of the East 
 came the oppression of an alien religion, and enforced inaction. 
 And thus the rise of another central home than the Mother 
 City of Christianity — namely, of that Patriarchate which then 
 alone was free, and which was already primus inter pares in the 
 
 * ‘ The schisms and bitter dissensions among the Christians of the 
 East had impaired their orthodoxy, weakened their zeal, and disposed 
 them easily to be led away by new doctrines .’ — Life of Mahomet , by W. 
 Irving, ch. xiv. See also ch. xxxix. 
 
5 
 
 councils of Christianity* — became almost a matter of course. 
 Thus from neglect of Jewish missions came torpor of mission- 
 ary energy, and the suspension of Church life in the East, and 
 the rise of a great infidelity. And then the usurped prominence 
 of that power which had been an influence of wise counsel and 
 of the maintenance of the faith in the Church, ignored the 
 rights of the Mother City of Christianity, and the equal labours 
 of the Apostolic Founders of independent branches of the 
 Catholic Church ; all restraints of order were set aside, the 
 balance of power in the Church was broken,! and fictions 
 were invented to prove that what was a sad consequence of 
 the decay of Church life was in reality a Divine appointment 
 in the beginning. Surely mighty energies would awake in the 
 Church with the revival of the East ; and the advent of the 
 Jewish Church, first to be planted but long suspended, is a 
 thought of stirring interest These prospects, I contend, rather 
 than the destruction of dormant Churches, must be considered 
 in the projection of any missionary enterprise in these lands of 
 the Bible. 
 
 This festival of the Church (the anniversary at once of the 
 representative bishopric of Anglican influence in the Holy 
 City, and of my own consecration) does not speak to us 
 of tacit acquiescence in what is, either in the torpor of the 
 Churches around us, or of feebleness and indirectness in the 
 efforts we ourselves are making, but rather of the inauguration 
 of a new era ; of change and of bolder effort ; of new life and 
 of primitive organization. And yet the promise of the Annun- 
 ciation (one ever coming forward, and which now may not 
 tarry) is true unity and peace. It is a fair aspiration — 
 
 ‘ Grant peace on earth, and after we have striven, 
 
 Peace in Thy Heaven.’ 
 
 * ‘ The Patriarchs of Antioch and Alexandria were the slaves of the 
 Caliph, and the Roman Pontiff had withdrawn the Churches of Italy and 
 the West from the communion of the Greeks.’ — Gibbon's ‘ Decline and 
 Fall of the Roman Empire, ’ ch. xlix. 
 
 t ‘ In the East, Constantinople, Alexandria, and even Antioch were 
 driven by their own bitter feuds and hostilities to court the alliance of 
 Rome; it could hardly be without some compromise of independence.’ — 
 Dr. Von Dollinger. 
 
6 
 
 Most suitably is it the day of the Anniversary of the 
 revived bishopric ; and fitly does the dove with the green 
 olive-branch fly across the expanse of the armorial bearings of 
 the bishopric. For should it sadly happen that in my day 
 she finds ‘ no rest to the sole of her foot ; ’ from the hands of 
 my successor she will take her way with a message from the 
 Holy Land over the wide world (and not without consequences 
 from present times of trouble and of repression of her mission), 
 and she will bring back the token of acceptance, and of as- 
 surance of the subsidence of the waters of trouble. And as the 
 bishopric has gradually won its way in the West at home, and 
 has shown that its true mission amongst the Churches of Christ 
 is to represent the goodwill of our communion in the interests 
 of peace and unity, so may it be with her difficulties in the 
 East. And so may all opposite policy amongst ourselves give 
 way before the conviction that our mission amongst our 
 brethren in the Faith is not to accentuate division, or to 
 destroy, but to heal ; not to prevent, but to promote reno- 
 vation ; ‘ to bring again that which was driven away, and 
 
 bind up that which was broken, and strengthen that which 
 was sick.’* 
 
 Missions under Societies. 
 
 The whole subject of Missions under Societies is a specially 
 difficult one in the Bible lands ; not that the simple fact of 
 societies taking up work need raise difficulty — far from that. 
 Any Bishop would naturally be thankful to have the earnest 
 and prayerful aid of those ‘ handmaidens of the Church,’ which, 
 if here and there a little masterful, have been so successful in 
 rousing the missionary spirit in the English Church, and have 
 commonly put the money they have gathered to such an 
 excellent use. But in Palestine an exceptional and com- 
 promising policy has been pursued. Under one society, 
 if educational aid was given (and the whole country is crying 
 out for it), it has not been given, under Eastern ways, simply 
 and unselfishly to raise the moral and intellectual tone of the 
 country, to make men and women better men and women, to 
 * Ezek. xxxiv. 16. 
 
7 
 
 stimulate local aspiration and effort towards enlightenment. 
 Had this been done it might have had a splendid success ; it 
 would have conciliated the respect and sympathy of Christian 
 and Moslem. But education has been fettered by a further 
 aim. Not utilising any local Church effort, and passing over 
 the Moslem, it has drawn Christian children away from their 
 present faith. When religious instruction was given (and this 
 is usually a matter on which no option was left), the object has 
 been the same. The whole condition of the land might have 
 been improved by liberal education in normal and industrial 
 schools, and much revival of religion must have resulted. 
 But here the East has not been bettered on its own lines, and 
 it cannot be Westernised. 
 
 And then the system of the East inculcates at least some 
 reverence for Church authority. This may, of course, be 
 abused, and in some cases exerted hurtfully : the missionary 
 society system sweeps it away. That system centres all matters 
 of religious and educational direction in London offices; its 
 local representative, otherwise irresponsible, is the European 
 gentleman, or lady, in connexion with the home society. And 
 the power which maintains this direction is the purse. To effect 
 this the Bishop must be separated from the administration of 
 missions in one direction, whilst any voice in the local conduct 
 of such missions has been withdrawn alike from the native 
 clergy (who are not as clergy allowed to sit with the Europeans) 
 and also from the native laity; by the suppression of the ‘native 
 Church Council,’ or ot any ‘local Council’ (as the case is in 
 another society), on which the heads of departments of work 
 ■were represented. Thus both the head and the limbs have 
 been removed from the body : how can the mission progress? In 
 neither society is there heard the voice of the Bishop, nor the 
 plea of the congregation. Such a system is at once so different 
 from Eastern ways, and so contrary to the mode of the Church, 
 that it cannot have permanence in these lands (where, therefore, 
 the insistence on it is a loss of time and of wholesome influence) 
 any more than it could in Africa, India, or Japan. Its foreign 
 character is, of course, keenly felt in every family and locality 
 where those under it have relations and friends living under 
 
8 
 
 Eastern Church customs. It is, I believe, pursued nowhere 
 else than in Palestine, and it is a new system here. Sub- 
 mission to it would necessitate a special Bishop, also dependent 
 on a London office, and a voiceless Synod ; it does demand 
 specially directed clergy. 
 
 But there is another and more serious difficulty. The 
 presence of sister Churches around us (at present under sub- 
 jection, and so unequal to the call for higher education, but 
 over whom is certainly the destiny of revival, and not of 
 extinction) makes the ancient plan of Church government 
 most necessary here. They are all witnesses to the ‘ old 
 paths,’ which are the ‘ good way,’* and they will revive to 
 witness to that way. The local direction of missions in their 
 lands must be in the hands of the Bishop ; not only because 
 this is the custom of the Christianity of the land, but because 
 it would obviate another and serious difficulty — the separation 
 of the missions of the same Church into race missions. Two 
 societies promoting separate missions might meet under the 
 direction of the Bishop. But in Palestine we face circum- 
 stances peculiar to the country. There are found both Jews 
 and Gentiles, and yet they are not entirely alien, either by 
 descent or sympathy ; for the ancient relationship amongst the 
 children of Abraham has by no means lost its force. Mahome- 
 danism does not efface it, the Koran does not cancel it, it even 
 adopts the Sacrament of the Abrahamic covenant. There is 
 no real reason (except in the present home direction of 
 separate societies), why Jews and Moslems should not be 
 drawn together in Christ by the same local Board of Missions. 
 They are children of the same descent, with notable exceptions 
 they revere the same ancient saints. 
 
 Do we need separate missions for Jews and Moslems in the 
 Holy Land ? I doubt it. I do not mean are separate 
 societies to engage in this work ; but ought they to work in 
 separation, without a common and visible centre in this land ? 
 The Church system, the view of the Government of the land,f 
 and common sense say No ! Thence has resulted a separation 
 of work which people now often seem to take for granted is 
 * Ter. vi. 16. + P. 15. 
 
9 
 
 necessary, but which is nearly as great as that between 
 different Churches who are in formal intercommunion. The 
 real difficulty of amalgamation is not that of race or language. 
 To a mission of the Church there is neither Jew nor Gentile, 
 and education can cancel the difficulty of languages. There 
 must of course be Arabic services, and for Jews especially 
 there ought to be other vernacular services, as there are also 
 congregations many. In the days of the Apostles, there were 
 in Jerusalem 460 synagogues* belonging to ‘Jews of the dis- 
 persion ; ’ still they were united in the same National Church 
 of the Jews. 
 
 It would, I think, be more conducive to success if, instead 
 of one society separating off the Jews in one direction, and 
 another the Gentiles, and both from the Bishop, towards 
 London, the work of the two societies was seen to meet 
 together in Jerusalem, at a common ‘Mission Board,’ under 
 the presidency of the Bishop. And in many stations of the 
 country the work of the two societies might meet in much 
 closer sympathy than it now does. There is no objection to 
 children of the different races being under education in the 
 same school ; nor to their parents, where they understand 
 English (or whatever be the language of the service), 
 worshipping in the same church. The Church of Christ 
 ought to emphasise the fact that ‘the middle wall of partition ’f 
 has been broken down in the Holy Land ; the separate society 
 system re-erects it. Were the Church of the Hebrews revived 
 to-morrow, she would rise to see the Christian Church renewing 
 the difference between Christian Jews and Christian Gentiles. 
 Where there are two societies (and in fact there are various 
 other societies), the only chance of their being drawn together 
 in Church work is by their missions meeting under the 
 direction of the Bishop, in such a common Board, which 
 would correspond with the societies about the means and the 
 agents sent out for work. The present policy of the societies 
 keeps their converts apart ; and, in order to maintain the 
 separation, keeps them clear of the Bishop’s direction. They 
 have, however, a peculiar unity ; whilst not embracing that of 
 * See Speaker s Commentary : Acts, vi. 9. f Eph. ii. 14. 
 
IO 
 
 Church order, they accept that of the Turkish Empire, by 
 which all Christians, of any conceivable denomination which 
 is not that of the Latin or the Greek Church, are, in State 
 language, termed ‘ Protestants.’* 
 
 I trust that, as the missions in my own hands develop and 
 expand, I may be able to show to those who are certainly 
 earnest in their work the advantages which may be gained by 
 bringing both Jews and Gentiles together. They are not 
 separated in my missions, and I have seen no cause for their 
 separation. I think that what would, were this bishopric a 
 diocese, be called ‘ diocesan ’ missions, are likely to be much 
 more successful in this unique mission-field than any other; 
 and I see no reason in the mere fact of their working through 
 the Bishop and his local council for any derangement of the 
 societies’ real interests. The Holy Land cannot permanently 
 remain a common ground for separate action : it must be a 
 centre for bringing all the subjects of missionary enterprise 
 (notably the children of Abraham) into the one Fold. The 
 independent and separate society system does not favour this. 
 
 If these societies, so excellent in their aims, could (in the real 
 interest of their own missions, and of the unity of Christ’s Church 
 and Faith, and in consideration of the peculiar difficulty and the 
 special character of work in the Holy Land) be induced to 
 follow such a plan as that of the S. P. G., and to make a block 
 grant, to be locally administered through a common Board 
 under the direction of the Bishop, I think the work of both 
 societies might take permanent root. Unity of action is the 
 necessity of the land and of the time. So far from seeing any 
 real difficulty in this view (I do not combat specious ones), I 
 feel sure that it is that which, in some shape, must eventually 
 come forward. Sole management in London in a growing ira- 
 
 * In the first year of my episcopate I incurred, unwittingly, the dis- 
 pleasure of certain papers in England, as it was mischievously reported 
 that I had objected to the use of the word '■Protestant.' I thought that 
 the C. M. S. was being unjustly blamed (as ‘ Protestant ’ missionaries) for 
 the acts of certain other very different ‘ Protestants,’ and I had innocently 
 said, how unfortunate was the indefinite use of this State term in this 
 Empire ! This was mis-reported, and a storm arose which crippled my 
 work. 
 
possibility in this land; and the Jew and the Gentile must 
 eventually be united where Christ made both one, and where, 
 even before that, they had what they still retain — the com 
 munity of Abrahamic descent. 
 
 I foresee, of course, that it may be objected — if not by the 
 societies, by their advocates — that the Bishop is unfortunately 
 not in accord with certain ‘views.’ Yet which is wrong — the 
 Bishop or the ‘ views ?’ But how thoroughly is the force of 
 this most unfair argument understood, and wielded ! If, in 
 the first place, it is conceded that societies have a mission to 
 centre at home and diffuse abroad certain ‘views,’ is it also 
 clear that a Bishop is to be condemned who cannot see with 
 these special lenses l Must he, therefore, be of necessity an 
 adversary to Christ’s work, as well as to party ‘ views?’ 
 
 Well, I reply that the Bishop is not, and may not be, a 
 party man, and that missions in the Bible lands cannot be a 
 party question. Nor can that party dogma be always accepted 
 by well-informed and liberal-minded people of any race within 
 the Church’s fold, which brands those w T ho do not adopt a 
 certain code of opinions as the dangerous professors of that 
 which is opposite. Those who live in the depths of some 
 secluded valley may assert that all mankind who do not reside 
 down there must necessarily dwell on the peaks of the 
 mountains ; yet the majority of mankind do really dwell in 
 some fair and level plain, which lies between either extreme 
 of depression or altitude. And so in the fold of the Church : 
 there are variations from the Catholic level of Churchmanship, 
 but it certainly is not necessary, nor usual, to exceed in one 
 direction or in another. And do we not read* (and is not 
 the prophecy of spiritual as w r ell as of literal application ?) of 
 the eventual exaltation of the valley, and bringing down of the 
 height, in order that there may be made a ‘ plain ’ of unity ; so 
 that ‘ the glory of the Lord shall be revealed and all flesh shall 
 see it together?’ That ‘glory’ is (as able commentators in un- 
 designed coincidence with local prospects, explain), the salvation 
 of God in the redemption of Israel — a prospect which nothing 
 so obscures and distances as the divisions of Christianity. 
 
 * Isa. xl. 4, 5. 
 
12 
 
 It may be possible, perhaps, to ‘ put new wine into new 
 bottles,’ to give a form to the preaching of Christianity where 
 it is first proclaimed among the heathen. But in the East, in 
 the mother city of the Faith, and amongst the most con- 
 servative Churches in the world, the old missionary method 
 must be the way of the future. Any political change which 
 restores these Churches to freedom of action must bring in 
 conditions under which the present system of direction cannot 
 survive. And let me briefly but emphatically suggest another 
 and most important consideration. In days to come, when 
 correspondence in missionary action may be possible between 
 ourselves and the Eastern Churches, the Anglican Bishop will 
 be the point of contact with the missionary work of other 
 Churches and our own in the Bible lands, as he is now the 
 proper centre between our own Jewish and Gentile missions, 
 between the missions aided by one society and those of 
 another. Do the societies expect that the Churches of the 
 land and the national Churches of their communion will deal 
 with London offices, and do they suppose that missionary work 
 within their own dioceses will be for ever impossible to the 
 Bishops of the East ? 
 
 But beyond the primary risk of failure in missionary suc- 
 cess , I cannot blind myself to (nor withhold from others who 
 are concerned) the grave political danger in which the present 
 independent system of administration involves our missions, in 
 days when there is certainly cause for anxiety in these lands. 
 The policy pursued by our missions has gathered powerful foes 
 against them. It is no secret that Government action has 
 been repeatedly invoked against our schools, on requisition by 
 other Churches, on which aggression has been made, for pro- 
 tection against certain English and American missions. Were 
 their influence strong enough, they might even press for the 
 withdrawal of the missions.* I ought to give reasons for this 
 
 * Since writing the above, the Overland Mail of March 6th states that 
 ‘ The Berlin Localanzeiger learns from Constantinople that at Russia’s re- 
 quest the Porte will before long expel from Asia Minor all English and 
 American missionaries. Though this statement is alleged to come from a 
 trustworthy source, it is given with due reserve.’ It is not likely that 
 Turkey would overlook the signal educational benefits which these mis- 
 
13 
 
 statement, which is certainly not a mere supposition. An illus- 
 tration will make it clear. 
 
 Some time ago, a prominent school under one of our 
 societies had been closed, notwithstanding the effort of the 
 Consul for its reopening. I happened to be on visitation in 
 that part of the country within which the school was closed, 
 and I was paying, with our Consul, a visit to the Governor- 
 General. It was of a friendly and pleasant character, and 
 before we left Government House the Consul said, ‘ I should 
 like to ask the Wali, while you are here, whether we are likely 
 to be able to reopen that school.’ I said, ‘ Let us ask him.’ 
 The Wali immediately assumed an official air, and said : ‘ I 
 have forwarded the case to my Government, which has re- 
 quested from me further information. I have sent this in ; 
 but it is possible that, on the return of the despatch, additional 
 questions will have to be replied to. I am afraid I cannot 
 promise the immediate reopening of the school.’ He then 
 unbent, and said : 1 1 have given you an official answer, I will 
 now give you a friendly one. We are not ourselves afraid of 
 your schools; we are often glad to take advantage of the 
 excellent education given in them for Moslem scholars, and 
 we know how to protect our own children. But your mis- 
 sionaries are said to have aggressed on the members of other 
 Churches, whose children were at the school, who have for- 
 warded complaints through their Consuls. Your Consul has 
 naturally done his best to put the action of the missionaries in 
 the best light. We don’t wish to decide in such disagreements, 
 but the pressure of the Consuls raises much difficulty. We 
 therefore allow the case to pass backwards and forwards to 
 our Government until the agitation is over. Then we shall 
 be glad to reopen your school.’ The reply was kindly given, 
 and it appeared to be the easiest way out of the difficulty of a 
 decision on such a question. It is a course which has been 
 often adopted ; but, Why should we proselytise 1 
 
 sionaries have conferred upon the country, nor yet the treaty under which 
 they have protection. But there is reason, in the abuse of education, for 
 some irritation on the part of Russia ; and a straw upon the water may 
 indicate the direction of a current. 
 
14 
 
 I have spoken of the ecclesiastical mistake of a Church 
 Society acting in independence of their Bishop, and of its 
 political danger also ; which I may further illustrate by 
 reference to a prominent and well-known case, where a lay- 
 agent of one of the societies (of excellent personal character 
 and ability) put out a little book written, printed, illustrated, 
 bound, and published in Jerusalem. It was admirably 
 brought out, and was creditable to the mission press. I 
 gave a letter recommending it under the local circumstances 
 of its publication. Shortly afterwards the author published a 
 larger work, under the same title, and profusely illustrated, in 
 England. It contains reflections on various branches of the 
 local administration, of such a character that they could not be 
 passed over. He also animadverted very strongly on the 
 Greek Church. To this English volume the author prefixed 
 the letter I had given for the local book, without thinking of 
 asking my sanction. He had no intention of stirring up local 
 strife, but the thoughtless desire to make the book readable 
 and saleable in England by ‘ smart writing ’ was evident ; and 
 he was very much astonished indeed by the effect produced 
 at Jerusalem by the work. The Governor was advised that 
 my letter gave the book the character of a deliberate attack by 
 the English missions on the Government and administration, 
 and on the Greek Church. The Consul and I took joint 
 action instantly. Directly the matter was explained, the 
 Governor acted in a friendly and reasonable manner, but said 
 that the local exasperation was so strong that the author (who 
 promptly apologised for his inadvertence) must, for a time at 
 least, withdraw from the country ; he wished that this should 
 be done quietly. I expressed through The Times my disavowal 
 of the book. I then stated to the society the circumstances 
 of the case, and the prompt but kindly action of the Consul ; 
 explaining the strong sensation produced by the book at Jeru- 
 salem, and advised the temporary recall of the author. This 
 was immediately sent by telegram. Probably the matter might 
 have closed here, as the Governor had expressed his hope that 
 the return of the author, who had frankly apologised, might 
 by-and-by be possible. But the society’s agent (who was 
 
i5 
 
 absent from Jerusalem when the agitation occurred) returned, 
 and reflected in strong terms on action being taken by the 
 Consul and myself in a matter which he considered should 
 have been referred to him, and stated that the Bishop had 
 overstepped his jurisdiction. He would naturally have been 
 consulted had he been at Jerusalem, though, having no 
 official relationship with the Government, he could not have 
 acted. He called on some members of the administration, 
 and was of course politely received. He then telegraphed to 
 his society that he had set the matter straight with the local 
 authorities, and that the recall of the author of the book was 
 unnecessary. The society’s telegram, and this second one 
 crossing its decision and the Consul’s and my own action with 
 the Governor, of course came at once to the knowledge of the 
 latter, who desired the Consul forthwith to arrange the author’s 
 removal from the country, and to report to him his departure ; 
 and his return was finally forbidden. The Consul and I 
 acted again in concert, to avoid drawing the society into 
 trouble, and telegraphed for a repetition of the society’s order, 
 which was instantly given, and in four days the author had 
 left Jerusalem. The society acted with wisdom, but the 
 system of independent action has produced a serious and 
 lasting disaster. The matter had to be reported to Constanti- 
 nople, and orders were sent under which, amongst other 
 consequences, new and stringent restrictions were imposed 
 upon books and papers within Palestine and Syria ; these 
 affected and distressed the whole coast, and they have not 
 been removed. The Governor also pointed out that the cross 
 telegrams showed that the agents of English missions were 
 not, as had been always supposed, under the direction of the 
 English Bishop (as in the case of other Churches), who for 
 that purpose had official recognition from Constantinople,* 
 but that they acted independently of him in serious cases. 
 The Greek Patriarch made the same remark. He also called 
 upon the Consul and made strong representations with regard 
 to the reflections on the Greek Church, and asked lor repara- 
 tion, either by withdrawal of the author from Jerusalem, or in 
 
 * It was put thus : ‘The writer we do not know, and Mr. we 
 
 do not know, but we know the Bishpp.’ 
 
i6 
 
 some other way, which much complicated the matter. The 
 difficulty caused by this incident has materially affected the 
 position of our missions ; and I mention it at length, though 
 with very great reluctance, as it seems to me necessary to make 
 plain by actual occurrence that the independent action of 
 missionary societies, and of their agents (and I am giving a 
 single representative instance), is not only wrong from a 
 Church point of view, and that it also entails the loss of mis- 
 sionary success ; but that always, and especially in times of 
 such tension as these, it constitutes a distinct political danger. 
 If the societies are not willing to recognise the special cha- 
 racter of this mission-field, and the consideration necessary to 
 the protected presence of other Churches whose prelates and 
 laity are largely Ottoman subjects, and if there is no modifi- 
 cation possible to them of their present untenable position, 
 they may eventually bring upon themselves the suspension of 
 their work.* There has been no difficulty placed in their way 
 by myself; I have done my utmost to further all legitimate 
 work on their part. But I think it stands to reason that if 
 religious societies withdraw the direction of their missions from 
 the Bishop, and direct them from London through a local 
 agent, their position must be made clear, both to the Church 
 and to the authorities of this Empire. The case is not one 
 of difference of ‘ views,’ but of acting outside the under- 
 standing under which the bishopric was constituted and 
 reconstituted. 
 
 To a local Board ('Synod' is the designation in the East), 
 composed of representatives of the two societies (and I may 
 add of my own personal missions), acting together under the 
 presidency of the Bishop, there seems no real difficulty. 
 There could be none on my part ; I am too deeply and 
 personally interested in missionary work not to sympathise 
 with any true and ea' nest missionary ; and I believe that, were 
 favourable instructions sent out by the societies ( suspending 
 independent conferences), the clergy — after all, really my own 
 clergy — would act loyally under their Bishop. But to put the 
 office of the Bishop (except simply for confirmations and 
 ordinations) in commission amongst the committees of London 
 * Page 12. Note. 
 
17 
 
 •offices is as impossible of success, from a Church point of 
 view, as it is hopeless of permanence under the political 
 circumstances of this Eastern empire. 
 
 Moslem Missions. 
 
 I cannot say that I am satisfied with the present condition 
 of Moslem missions, as such, within this bishopric, nor can I 
 suppose those who conduct them are satisfied. The field is 
 one in which the only victory can be that of love, and 
 of the manifestation of the love of Christ. And this love 
 must be commended to their view by our sympathy with those 
 who are our brethren in the redemption of Christ and profess 
 His holy name. Unity is the strength of those who would 
 commend the unity of the Godhead and the divinity of 
 Christ ; dissension is its weakness. We have not as yet been 
 able to touch even the outskirts of this vast question, and I 
 doubt if by ourselves we ever can do so.* 
 
 There are points on which I will presently express my 
 satisfaction as being efforts in the right direction. But in the 
 foreground of nearly every mission in Palestine stands a con- 
 gregation withdrawn from the Orthodox Greek Church. Now, 
 I see neither the necessity for these congregations, nor the 
 material benefit resulting to Moslem missions from them. 
 They are highly interesting in themselves. Arab and Syrian 
 Christians are attractive and lovable, and there are amongst 
 them now, some in the third generation, members of English 
 congregations ; and therefore existing facts have to be 
 thoroughly considered. But I am speaking of them here in 
 the character of an arm of Moslem mission work, that being 
 the position claimed for them. They do not attract or in any 
 appreciable way act favourably upon the surrounding Moslem 
 population. Besides, they are formed by annexations from those 
 
 * There are direct points of contact between the religion of Mahomet 
 
 and the Eastern Church Mahometanism being essentially an 
 
 Oriental religion approaches most nearly to the form of Eastern Christen- 
 dom. — The Eastern Church. Lect. VIII. Stanley. 
 
 C 
 
i8 
 
 very Churches by whose revived energy the success of Moslem 
 missions may be materially quickened.* Such congregations 
 are peculiar to the ‘Church Missionary Society.’ Much the 
 same advantage might be claimed for Jewish missions by 
 forming a native congregation (of kindred Abrahamic descent) 
 
 * This view is materially strengthened by the words of the Archbishop 
 of Canterbury in his address to the C. M. S. Younger Clergy Union, 
 February 17th, 1896, which I am able to insert from the C.M.S. Intelli~ 
 geticer for March. (See also my Charge of 1893, p. 41): — ‘We Westerns 
 never shall convert the Mohammedans. I am afraid it is hopeless ; why, 
 look at everything in the Western and Eastern mind ; they are opposed to 
 each other, down to their prepositions and adverbs. They look at every- 
 thing from an entirely different point of view. I do not believe that 
 Westerns will ever produce any effect on Mohammedans. They must be 
 approached by Oriental missionaries. Oriental missionaries need not be 
 such bad fellows ; the Apostles were Oriental missionaries. It must be 
 Oriental missioners to produce an effect upon the thought and feeling of 
 Orientals. I suppose if I asked a good number of the Younger Clergy, it 
 would be found that Oriental Churches were very much despised in their 
 eyes — their superstition and their darkness and blackness are perpetual 
 themes. I am sure that is not the right way to look at it. Our only hope 
 of influencing the world on that side is through the Oriental Churches, and 
 I am sure we must devote ourselves somehow or ano her, not to change 
 them from Oriental Churches into English Churches — we might as well 
 try to convert a comet into a planet — but we must make the Oriental 
 Churches what they once were. There are highly educated, thoughtful 
 people in them. They are not a whit less clever than they were in the 
 early ages of the Church. Every one is aware of their intellectual subtlety, 
 acuteness, penetration, and their power for interpretation of Scripture is 
 marvellous, and beyond our own. This is an underlying fact which must 
 greatly influence the future. The Oriental Churches are the only missioners 
 who will j roduce an effect upon Mohammedans, and the problem is how 
 to raise the Oriental Churches to the ambition of doing it. We must 
 destroy an immense amount of hatred, and we must produce an immense 
 amount of Christian charity, and let them rise to the cultivation and the 
 knowledge of Scripture which we seek, and to a certain extent obtain, and 
 they will fall into their place directly. They are still, I am certain, 
 Christ’s great instrument for the conversion of half the world. The seed 
 has been sown by the sower, and while we look with such tender affection 
 upon our own roll of martyrs, and at the sacrifices in China, the ready, 
 cheerful sacrifice of those who are going to stand in the same place to do 
 the same work ; while we think of our Bishop Hill and his devotion, and 
 name after name takes its place as a bright star among the heavenly 
 martyrs, the Oriental Churches have their martyrs too. There are those 
 who, as we know, have perished only the other day, and who might have 
 saved their lives and everything if they would have embraced Islam.’ 
 
19 
 
 round a mission centre. But, during a much longer occu- 
 pation in this country, the ‘ London Jews’ Society ’ (being of 
 the same ‘views’ and under the same President) has never 
 received a single convert from the Churches of the land.* The 
 formation of such congregations is a contradiction of the 
 understanding on which the bishopric was constituted in 1841 
 and reconstituted in 1887. It is certainly contrary to the 
 avowed policy of the bishopric itself, and is an impediment to 
 that. For example (and again I cite an actual case with 
 reluctance), I have been lately asked to license a Greek priest, 
 excommunicated by his Bishop, to act as a priest of the 
 Church of England ; and to appoint him to the charge of a 
 congregation of one hundred persons lately annexed, partly by 
 his efforts, from the Orthodox Greek Church. I have not to 
 deal with the reason for his excommunication, but only with 
 the fact, and with the protest of the Greek Patriarch against 
 my commissioning him in the village of his former work, 
 should myself, speaking plainly of such a congregation, say 
 that it has been proselytised from the Church on which we are 
 bound not to aggress. But as the Society claims to have been 
 cleared from such a charge under the terms of the Lambeth 
 Advice of 1890+ (though, perhaps, their conclusion admits of 
 question), I leave others to determine how the status of such 
 a congregation is to be expressed. I am unable to understand 
 the call there was upon the Society to form it, and who gave 
 them that call. If the aim was to raise the spiritual tone of 
 the village, I should say that there are ways of doing that, 
 
 * One of the L. J. S. missionaries lately declined the pressing request 
 for incorporation into his congregation of 400 Syrian Orthodox, who were 
 disaffected in consequence of an election in the Church. Whilst allowing 
 their temporary attendance at the Arabic services in his chapel, as being 
 public services, he declined further advances. He acted in constant com- 
 munication with myself, and I with the Patriarchs of Jerusalem and Antioch. 
 After some months, reconciliation was effected, and these Greeks returned 
 to their lawful allegiance. The action of the missionary was approved by 
 his Consul and by the Turkish Wali. He also received an expression of 
 approval from his own society, and from myself. The two Patriarchs also 
 spoke to me in warm acknowledgment of his action, contrasting it with 
 different treatment they had received from English and other missionaries. 
 
 t C.M. S. Report, 1891-92. 
 
20 
 
 which would be welcomed and effective, short of the separation 
 of those to be benefited by us from the Church of their 
 baptism. I should not think that it would be helpful in 
 drawing Moslems to Christianity ; the unfriendly strife of 
 Churches always repels them. It must, I think, be generally 
 evident that, whilst some direct missionary act of loving 
 earnestness might be possible to an European agent, it would 
 be, under the present interpretation of existing laws, extremely 
 difficult, perhaps fatal, to any subject of the Sultan to interfere 
 in such a way. As a matter of fact, the ‘ Protestant ’ * con- 
 gregations (I use the term as above in the State sense of 
 this empire — our own and those of other religious bodies in 
 Palestine and Syria) have not attracted Moslems to Chris- 
 tianity. f The fact may now be examined on a large area, and 
 in the work of various societies and Churches. And the whole 
 question of Turkish subjects promoting such work amongst 
 their fellow-subjects is surrounded with such manifest difficulty 
 that we must, I think, dismiss that plausible idea as being a 
 valid reason for the formation of such congregations. Nor do 
 I think that the fact of our having a native Christian congre- 
 gation in a Greek village can prove a point of advantage for 
 missionary operations in some adjoining Mahomedan village; 
 a non-proselytising school might help both villages. On the 
 other hand, the separation of Arabic-speaking congregations 
 from other Churches (under whatever term we may be allowed 
 to express it) is certainly not conducive to any friendly action 
 between ourselves and these Churches, nor does it seem 
 to revive or purify them ; but it does irritate them, it 
 does paralyse the efforts of our Church towards their reno- 
 vation and towards inter-communion, it does prejudice the 
 hope of eventual co-operation with their vast communion J in 
 any Oriental missionary work. If there is no missionary object 
 to be gained by it, there is surely a great deal to be lost. I 
 could wish that a powerful, and certainly not timid, society, 
 professedly missionary to the Moslems, elsewhere of noble 
 fame, would take some other and direct method of carrying 
 their banner, and avow it. This is not an impossibility to 
 * See p. io, note. t See statistics in Appendix. t See p. 53. 
 
21 
 
 their system, and it would conciliate the respect of the Moslems 
 themselves, which the present mode does not. 
 
 Nor can the plea that we are called to the enlightenment of 
 the Churches of the land be urged in favour of these congre- 
 gations. The remedy is a rough one. We could certainly 
 help by education, and in other kindly ways. But education has, 
 as I have before stated,* been compromised by the use made 
 of our schools. And schools of defence against them have 
 been opened by the Orthodox Greek and the Russian f Churches, 
 and by Government also ; and I have instanced how our own 
 from time to time are closed by the Government, because of 
 the complaints made by Consuls representing other Churches, 
 against our aggression on their members.}: I do not see that 
 
 any tangible work is being done for the enlightenment of Eastern 
 Churches by the withdrawal of their members from the Church 
 of their baptism. It does not commend itself to common 
 sense, any more than it does to Church feeling ; and we should 
 be indignant indeed were any other Church to attempt, after 
 this sort, the revival of our own dark spots at home. It is a 
 policy which, in my judgment (and I have had time and the 
 desire to form a reliable opinion), has not, hitherto, been 
 followed by satisfactory results. These Churches may, at 
 present, be too weak to resist it, but a public opinion is 
 growing up, in their defence, amongst the powerful and 
 educated National Churches of their communion, which will 
 one day speak decisively. Our missions are not only losing a 
 golden opportunity, but are making a fatal mistake ; and this 
 in transgression of the avowed character of our own bishopric, 
 and to the prejudice of the hope of any future understanding 
 between us as to missionary work. 
 
 Let me put the matter thus. The trust committed to me 
 and the policy of my bishopric, and, I may add, the con- 
 current desire of the great communion which I represent here, 
 favour our doing all that we have the means to do, and are 
 allowed to do, in the way of sisterly kindness and practical 
 help, to the Churches around us. But they do not favour 
 aggression on them. Such, at least, is my reading of the 
 * Pp. 6, 7; 12, 13; 24. f See Primary Charge, p. 16. X P. 12. 
 
22 
 
 solemn letters which constitute the bishopric.* The policy at 
 present pursued in our missions to Moslems is to act in the 
 opposite direction — to withdraw members from these ancient 
 communions. If their doing so could be shown to aid their 
 professed mission, success might be urged in its favour. I do 
 not see that it can be so shown, whether by ourselves or by 
 any other religious body that adopts it. Take the most 
 practical branch of the missions : what aid are such congrega- 
 ions to medical work ? Is not that work as eagerly welcomed 
 in villages where there is no such congregation ? In default, 
 
 I am entitled to state that this policy is counter to that of the 
 bishopric, and that I wish it disavowed and discontinued in 
 favour of some legitimate method which may tell directly on 
 such work as the society undertakes in this land, and may 
 really touch the vast mission-field that lies unattempted. Even 
 where individual members of other Churches are attracted, and 
 manifest a desire to study our branch of the Church, or even 
 to communicate with her (a matter which in both my previous 
 Charges') - I have pointed out ought to be named to the Bishop), 
 I really do not see the necessity of such persons being removed 
 by ourselves from the communion of their Church. I have 
 already (and with the assent of the Orthodox Patriarch of 
 Jerusalem) given, under special circumstances, permission to 
 communicate in the Church of England (as has often been 
 done in the East to members of the- Anglican Church) without 
 removal from the Church of baptism.): 
 
 It is necessary, I think, to extend these remarks to the 
 younger mission in Egypt under the same society, though the 
 charge at present is held by missionaries of earnest and liberal 
 spirit. Should Christian congregations of the same character 
 be formed there from the adherents of other Churches, it is 
 likely that the powerful interest which these Churches can 
 wield in the direction of public affairs will speedily make itself 
 
 * Printed in Primary Charge, 1890. t 1890, p. 13 ; 1893, p. 20. 
 
 t This was an individual act of intercommunion. Could the same per- 
 mission have been claimed on the ground that the man was a Greek 
 Churchman, it would have signified that the Churches were in inter- 
 communion. 
 
23 
 
 felt ; and it is not at all desirable that the freedom of missionary 
 action should be compromised by any expression of adverse 
 opinion ; or should call for an embarrassing defence or dis- 
 avowal from British influence. 
 
 But I said there are points on which I can speak with 
 satisfaction. I am sure the ‘ Church Missionary Society ’ 
 does really desire to make its missions effective ; and I have 
 pointed out that they may become so under legitimate local 
 direction. The Society is strengthening and increasing its 
 medical work with great judgment and success, and it is 
 singularly happy in its selection of medical men. Such 
 work is always acceptable in the East, whilst in these lands 
 it has the example of our Lord’s method and success. The 
 opening before this branch of the work is boundless. It 
 is accredited by an increase of kindly feeling in the stations 
 where medical missions have been formed. Where means 
 allow I should greatly like to see the Divine plan pursued, of 
 such missionaries being sent ‘two and two’ in their commission 
 to ‘ heal the sick.’ The mental strain, the actual labour, and 
 the outdoor fatigue, combine to make this a really heavy work. 
 And the outside practice is always important, for in what 
 district are there not villages where at certain times the 
 assistant missionary’s presence in the medical mission tent 
 might not allow of itinerating work being done ? The interest- 
 ing records of tent work in Palestine, and of Dr. Harper’s boat 
 work in Egypt, are suggestive of ways that are acceptable and 
 are very encouraging. But one man cannot be everywhere, 
 though the doctor is everywhere needed, and everywhere 
 welcome ; and then it is not in the power of every patient to 
 seek the doctor. The influence of a medical mission in the 
 hands of two practitioners might be widely extended, and 
 there are seasons of the year when an itinerating doctor would 
 be a most practical gain to a medical mission. I am speaking, 
 however, of what I am trying much to procure for my own 
 medical mission, rather than instancing what I have as yet 
 been able to accomplish. 
 
 I think, too, that, although there is something still possible 
 in the way of improvement, time and care have made the work 
 
24 
 
 which devolves upon ladies in Moslem missions more really 
 useful than perhaps it could be at first. I may instance the 
 C. M. S. ‘ Girls’ School ’ at Jerusalem as an example of steady 
 work under a capable staff, and of careful training and over- 
 sight. But I do not think that the home advisers of the 
 Society are quite as strict as they should be with regard to the 
 physical qualifications of those sent out to work in a climate 
 which, if not tropical, is not favourable to delicate constitutions. 
 
 And again, though I have spoken strongly against the 
 misuse of schools, I notice with satisfaction here and there the 
 desire to return towards the plan which once made English 
 schools acceptable to the whole country. There is a world of 
 useful and wholesome influence open to the teacher ; but the 
 use of mission schools for a veiled attack upon the Churches is 
 sure to unite all classes and creeds against missions. I welcome 
 any indication of the dawn of a more liberal aim, and it has 
 the promise of superior success. More care in this respect 
 will do much to recover the lost ground of the Society. The 
 great and continuous success of the American Church schools 
 at Athens may be cited in support of the policy I advocate, of 
 educational help without religious interference. 
 
 Another branch of work which I think has an open prospect 
 for both Societies is the circulation of the Holy Scriptures. I 
 do not mean in free distribution, but by sale. If any one will 
 give money for a copy of the Scriptures, the general intention 
 of the buyer is use for a good purpose ; for in these days it is 
 so easy to buy our sacred books that we need not forecast a 
 bad use of them. They are not likely to be bought up for 
 irreverent destruction. I have every reverence for the control 
 of the interpretation of Scripture by the Church, for I think 
 that it is not only unbelievers who require to note that no- 
 scripture ‘ is of any private interpretation ; ’ * but if outsiders 
 are not encouraged to read there will be few who ask the 
 catechist or priest, ‘ I pray thee of whom speaketh the 
 prophet this ? 7 f The study of Holy Scripture by Jewesses is 
 remarkable in these days. Let them be encouraged to acquire 
 the New Testament, in order to see what a position of honour 
 * 2 Pet. i. 20. f Acts, viii. 34. 
 
25 
 
 the code of Christianity assigns to women, and the views of 
 Christ upon the subject of divorce. Let the Jew compare for 
 himself the New Testament with the Old lestament. Christ 
 may often prove a more acceptable teacher to the men and 
 women of His own people, in tire Land of His own work, than 
 the missionary may be. And so in Moslem missions, let the 
 students of the Koran compare it with the Holy Bible. I 
 would encourage and cheapen the sale of the sacred Scriptures 
 in vernacular languages, whilst amongst Christians I would 
 control the interpretation of Scripture not by the measure of 
 the missionary’s views and studies, but by the teaching of the 
 Church and of the Book of Common Prayer. The Eastern 
 mind seeks not the bias of personal opinion so much as a 
 recognised authority, from his instructors. 
 
 I would conclude this section of my Charge by repeating 
 that I think that success would follow a more straightforward 
 and direct mode of work than now generally prevails in these 
 missions. A mission which in theory addresses itself to 
 Moslems, rather than in actual practice, is not exactly over- 
 looked by those it professes to aim at. So long as its attack is 
 indirect there is perhaps no particular reason for saying what 
 is thought; but that is not favourable. But, on the other side, 
 a friendly desire to do all that is allowed in the way of 
 education and industrial training ; a readiness to turn to 
 account the many allusions which the Koran offers to Jewish 
 and Christian doctrine and custom, and to give the true 
 meaning of distorted statements ; the setting forth of the 
 parables and miracles of our Lord, which interest the Eastern 
 mind ; a kindly willingness to present — not to force — the pure 
 doctrine of Christianity, not to obtrude it without consideration 
 of the sincere if mistaken faith of others ; the exhibition of 
 what is not sufficiently prominent in our missions, — the 
 brotherhood of the Christian ministry, and the evidence of 
 the Christian social life; the manifestation of the love and 
 unity, and thus of the attractive force of Christianity — these 
 might certainly be opposed, but, I think, would be neither 
 misunderstood nor resented. The parallel methods of English 
 missions in India are well known here ; it is quite understood 
 
26 
 
 that they do not depend upon the arm of government, but yet 
 they are not a provocation to the Moslem subjects of the 
 Empress of India. There is little to fear from Moslem ill-will: 
 all Moslems are not fanatics ; they will not resent a consistent 
 exhibition towards themselves of the love and unity of Christ’s 
 people. There is greater difficulty in a roundabout policy, 
 which presents Christianity under the aspect of a mischief- 
 making and strife-stirring creed. It stirs up the Christian even ; 
 it is not likely to benefit the Mahomedan. ‘ Call a spade a 
 spade,’ and don’t call aggression on Christian Churches ‘Moslem 
 missionary work.’ 
 
 I speak not in unkindness, nor in hopelessness of change 
 to wiser methods, but with knowledge of what may be expected 
 of the proper application of the power of a great society. And 
 I speak in the right which the system of Christ’s Church 
 confers upon the Bishop ; it is the primary right in all spiritual 
 work. The present system has been on trial for forty-five 
 years; it has not succeeded, and will not succeed in these 
 lands. Will the Society so co-operate with the Bishop that he 
 may direct their forces upon the old lines of the Church in the 
 Eastern world to success ? It would not be of myself; it is 
 not a personal question. There is a way by which Christianity 
 came with spiritual and temporal blessings out of the East into 
 the West, by the same shall it return, bringing peace; and on 
 the lines * on which Christianity receded in the East before the 
 sword of Islam, on the same must it return on its mission 
 of love. 
 
 Jewish Missions. 
 
 To the general subject of Jewish missions I claim the 
 earnest attention of the Church, for it is a great Church 
 question. It seems to me a matter of such primary importance 
 that, notwithstanding I have glanced at it already by way of 
 preface, t I may be pardoned returning to the subject. I have 
 
 * Nothing could be wiser or more far-sighted than the last enterprise 
 of Bishop French ; where he has laid himself down others must one day 
 follow him, to occupy his outpost, and similar ones (see pp. 4 ; 27 ; and 
 note t). . t Page 4. 
 
27 
 
 pointed out the evil which has come to the kingdom of Christ 
 upon earth by the degradation of the East, which has resulted 
 in the subjugation of four of the five patriarchates of the 
 Christian world (Jerusalem, Antioch, Alexandria, and, last of 
 all, Constantinople) by the Moslem sovereignty; thus breaking 
 up the balance of Church power, and leaving the sole 
 patriarchate that is free — Rome— in undue prominence.* * * § 
 
 But 1 think we must trace the source of this evil further 
 back. Amongst these Churches of the East were first dis- 
 persed the exiles from the Holy Land, whose evangelisation 
 was a perpetual commission to the Church, and who had their 
 allotted place and destiny therein. Vast colonies of them were 
 gathered at certain centres within the lands where the Eastern 
 Churches witnessed for Christ, just as the returning Jews have 
 now their centres of population in Palestine. If the mass of 
 those Jews who were taken by Titus were carried captive to 
 Rome (and there experienced the neglect of the Roman 
 Church), still larger colonies - )" were gathered around lands 
 specially destined to the Church, \ but abandoned to Mahome 
 danism, after the revolt under Barchochab. They were placed 
 in positions accessible to the influence of the Church of the 
 East, in Syria, in Arabia, Persia, Egypt, Africa; and her 
 neglect of these exiles in turn reacted disastrously upon herself 
 and upon the whole Catholic Church.§ 
 
 Let me briefly review the position, at the risk of repeating 
 what has already been suggested in outline. 
 
 * ‘ A knowledge of the existence and claims of the Eastern Church 
 keeps up the equipoise of Christendom .’ — The Eastern Church. Lecture I. 
 Stanley. 
 
 + ‘ Seven hundred years before the death of Mahomet the Jews were 
 settled in Arabia ; and a far greater multitude was expelled from the Holy 
 Land in the wars of Titus and Hadrian.’ — Gibbon, chap. l. 
 
 i ‘Gilead is Mine . . . Manasseh . . . Ephraim . . . Judah . . . 
 Moab . . . Edom . . . Philistia.’ — Ps. lx. 7, 8. ‘ Princes shall come out of 
 
 Egypt, Ethiopia shall soon stretch out her hands unto God.’ — Ps. lxviii. 31. 
 ‘ I will make mention of Rahab and Babylon with them that know me ; 
 behold Philistia, and Tyre, with Ethiopia; this man was born there.’ — 
 Ps. Ixxxvii. 4. 
 
 § * The Christians of the sixth century had relapsed into a semblance of 
 paganism.’ — Gibbon, chap. L. 
 
28 
 
 * Christ after His rejection by the Jews, and on the eve of 
 His Ascension, gave a missionary commission to His Church. 
 It was given at the same time when He instituted Holy 
 Baptism, His charge therefore rests upon every baptized 
 member of His Church. It was invariably observed by His 
 Apostles : it is barred by no canon of any general Council. 
 Who then relieved the Church of Christ from the sacred charge 
 to evangelise the Jews? Christ, in His forgiving mercy, gave 
 them even a primacy of interest in His Gospel (‘ beginning at 
 Jerusalem,’ ‘to the Jew first’) ; and that not in order of time 
 of proclamation, but in perpetuity. Why did not the Church 
 cherish the Mother Church of Jerusalem? It was not 
 destroyed in the fall of Jerusalem; the succession of its first 
 thirty-nine f Bishops is recorded to the date of Eusebius. It 
 may not have been wholly Jewish, but it was the rallying 
 centre of Hebrew Christianity. Who gave the Church a 
 commission to set aside the order of Christ, and the uniform 
 practice of His Apostles, and to substitute for missionary enter- 
 prise amongst the Jews a most unchristian persecution in all 
 ages of the Church? Why should not the Church have met 
 and softened the exiled Jews in the misery of their fall, 
 wherever there was a Christian colony, with the tender greeting 
 of Christ, that, for all their opposition, He had left them a 
 message of reconciliation, a certain primacy, nay a special 
 destiny in His Church, like that of-His message of forgiveness 
 to St. Peter, ‘when thou art converted strengthen thy brethren;’ 
 ‘ for if the casting away of them be the reconciling of the 
 
 * Part of this has been included in my appeal for aid on Good 
 Friday, 1896. 
 
 t The ecclesiastical history of Eusebius, bishop of Caesarea in Palestine, 
 records the names of thirty-nine Bishops of Jerusalem, ending with Hermon, 
 c. A.D. 337, of whom he says, ‘ Hermon was the last before the persecution 
 of our day ; the same that now holds the apostolic chair preserved there to 
 this day.’ (Chap, xxxii.) Of the earlier bishops he says, ‘Down to the 
 invasion of the Jews under Hadrian (a.d. 136) there were fifteen successions 
 of bishops in that Church, all which were Hebrews from the first, and 
 received the knowledge of Christ pure and unadulterated. For at that 
 time the whole Church under them consisted of faithful Hebrews, who 
 continued from the time of the Apostles, until its siege that then took 
 place.’ (Chap, v.) 
 
29 
 
 world, what shall the receiving of them be but life from the 
 dead ? ’* 
 
 Some of of the early fathers did indeed plead gently for the 
 outcast Jews, as if to them was destined admission one day to 
 the brotherhood of Christianity. But no decisive voice spoke 
 out in their behalf. And from the time,f at any rate, when 
 Christianity became the State religion of the Empire, there was 
 no door of access held open to the Jews. Their name was a 
 byword of reproach amongst the historians and poets of Rome, 
 and the Church did not concern herself to give any other view 
 of them. She had early departed from the Apostolic example, 
 whether that of the Apostle to the Circumcision, or that of 
 St. Paul himself. It would not promote Roman Church 
 ambition to support the position that Jerusalem was the 
 Mother-city of the Faith, or that the succession of her 
 episcopate and her patriarchal throne should be conserved; 
 nor yet that of ‘New Rome,’ should there be an Eastern centre 
 other than Constantinople. f Of course, all Churches in com- 
 munion with either followed their policy. But surely it is not 
 too much to say that had the Church been obedient to the 
 command of Christ, had she thus 1 turned back the captivity of 
 Zion,’ the whole record of Church history must have been 
 different. The due proportions of Church extension might 
 have been preserved ; missionary zeal might have burned 
 steadily in the East The evangelisation of the Jewish colonies 
 in and round Arabia, and of that historic colony at Alexandria, 
 would have added strength and defence to the Eastern Church. 
 The light would have brightened on the candlestick of the 
 Mother-city of Jerusalem ; the usurpation of her place by her 
 strong Sister in the West must have been held in check, and 
 the influence of Rome in the Christian world never have 
 attained undue proportion. The development of the kingdom 
 of Christ in the world must have been influenced by what 
 
 * Rom. xi. 15. 
 
 t Dr. von Dollinger’s Essays , ix. ‘ The Jews in Europe.’ 
 
 I ‘ When numerous and opulent societies were established in the great 
 cities of the empire, in Antioch, Alexandria, Ephesus, Corinth, and Rome, 
 the reverence which Jerusalem had inspired to all the Christian colonies 
 insensibly diminished.’ — Gibbon, chap. xv. 
 
30 
 
 Christ declared to be His Will as to the relative position of 
 Hebrew Christianity. 
 
 The missions of Christ are ‘ to the Jew first and also to the 
 Gentile,’ but what even to-day is the Church herself doing for 
 the Jew? Yet the position is changing back again; and an 
 opportunity offers to the Church to retrieve the ancient error 
 and her disobedience. The eye of the world is upon the East. 
 In place of the handful of Jews who may have been hidden 
 in the land, but are not chronicled between the second and 
 the nineteenth centuries, there are now, in the face of every 
 adverse law, three times as many Jews in Palestine as returned 
 from the captivity in Babylon. Again the voice of Christ 
 appeals to the Church, ‘ Preach the Gospel . . . beginning at 
 Jerusalem.’ And whilst no special blessing beyond the general 
 assurance of success rests upon any Gentile mission -field, 
 missionary enterprise amongst the Jews is a 1 first commandment 
 with promise.' We have grown great, commercially and 
 imperially, since we resumed obedience to missionary enter- 
 prise amongst the Gentiles. What healing of strife, schism, 
 and heresy, what unity of Christendom may not wait for our 
 obedience to Jewish missionary enterprise? 
 
 But I must pass on to note what we are ourselves doing 
 for the evangelisation of the Jews. No new stations have 
 lately been opened in Palestine, but the work of the London 
 Jews’ Society has been strengthened in all the stations — it is 
 only just to add, mainly by the personal enterprise of mission- 
 aries. At Damascus the energy of the resident missionary has 
 placed his mission in a position far superior to that it used to 
 occupy. He has provided and opened a chapel for his 
 services, a matter of necessity, and it has had success. He has 
 also gathered sufficient support in Europe for the provision of 
 a medical mission, which, for a Jewish mission, is a matter 
 of primary importance. He has formerly had occasional aid 
 kindly given by local medical officers, but that is not sufficient 
 in a Jewish mission, where the doctor is an essential arm of 
 the mission. He has not yet had the desired help given to 
 him of an assistant clerical missionary, but as the Society has 
 not greatly increased its own former expenditure in this station, 
 
3i 
 
 perhaps this may be given : it is difficult to see how work can 
 grow without such aid. 
 
 At Safed, the Society has also permanently placed an 
 English medical officer, who has given a new extension to the 
 work, and it is now gathering means for the election of a 
 hospital. A second missionary in Holy Orders is here also 
 greatly wanted, for the work is too heavy for one man. The 
 schools have become very much more efficient under their 
 present direction. The Society has acted wisely in severing 
 the dependence of this station upon the mission at Jerusalem ; 
 it is now the independent centre of a large population, and it 
 ought to expand provided the outlay is generous. 
 
 At Jerusalem there are strong lights and deep shades. The 
 Society has not, in any real degree, met the demands which 
 the extraordinary increase of Jewish population entails upon 
 it. The schools are as efficient as ever, and as well managed, 
 but not larger ; they have now powerful rivals in the ‘ Israelite ’ 
 schools, where the teaching is practical and includes much 
 industrial work. A visit to these leaves the conviction that, 
 whilst the profession of Christianity entails separation from the 
 ways of ordinary Jewish life, the need for industrial training 
 is not adequately considered in the aim of our Christian 
 schools. This need is more real in the case of the girls’ 
 schools than of the boys, to whom there are ordinary openings 
 for educated lads. The home life in these schools is carefully 
 regarded, and the attraction of a Christian home placed before 
 them ; but it is painful to think that so many of the girls, for 
 want of the provision of other means of living, must return 
 from their schol to Jewish life. If the Society cannot place 
 them out, they must naturally return to the care of their 
 Jewish parents or guardians, when they are superannuated at 
 the school. It does seem strange that after spending so much 
 money and care upon their education, and laying before them 
 the attraction of Christianity, its social and religious prospects 
 to women, and its demands upon the conscience and life, a 
 few extra pounds are not forthcoming for putting out into 
 the world those who might be allowed to stay. Of course, 
 most Jewish parents are well satisfied that the Society should 
 
32 
 
 give their daughters a free education, and return them, as they 
 came in, Jewesses by religion. But is that the extent of aim, 
 does that fulfil the responsibility, of teachers of Christianity ? 
 Three of them have been received as nurses at the hospital at 
 Jerusalem, during the last ten years; they have all done well, 
 one of them has shown an extraordinary fitness for such work, 
 she has been a regular and earnest communicant. Others 
 could easily have been placed in a similar position. A training 
 school for nurses would be a valuable, and I believe successful, 
 department of hospital work — there are hospitals enough to 
 give employment to really qualified nurses ; and there are other 
 openings, for instance, in connexion with the Society’s working 
 classes. There is an excellent school for needlework, in which 
 apprentices might be trained for the demand there now is in 
 dressmaking. The teaching is thorough, but there is great 
 local carelessness of this useful branch of the mission by the 
 other departments ; the opening in this direction is closed by 
 themselves, they send out their work anywhere else. The 
 question of industrial training is one of special consequence in 
 Jewish schools. The profession of Christianity entails a 
 necessity for such education as will enable the convert to earn 
 a living. If we neglect to provide this for those against whom 
 Jewish modes of life are closed, to what extent are we right 
 in teaching Christianity? There is a responsibility in the 
 matter, which the Founder of our religion has considered ; 
 it has the ‘ promise of both worlds,’ and it is responsible 
 for the education, training, and daily life of the community. 
 There is such a thing as Christian civilisation, as well as 
 Gospel teaching. I do not believe in sending young people 
 out into the world unbaptized, but ‘ leavened with Christianity,’ 
 as is said. The phrase is a generalisation covering absence of 
 fact ; there is a want of thoroughness in the idea, it is a Church- 
 less and uncovenanted prospect to one bred under even what 
 Judaism still is; and the unrecorded consequences must be 
 awful. A true mission should regard the daily life in this world 
 of its converts, as well as the future life, which is in the care 
 of Christ. The Society does not entirely overlook this, but 
 yet its mission greatly suffers from the want of a sufficient 
 
33 
 
 attention to it. And we should remember that the setting of 
 indefinite Christianity before the Jew is to miss the attraction 
 which the system of a Church and its sacraments presents to 
 his mind, in its fulfilment of the types of his own Church. 
 It is this ‘hundredfold more’ that our Lord offers to the ‘Jew,’ 
 in the present world, in the brotherhood of His Church. 
 
 And the staff for evangelistic work is inadequate. The 
 want of missionaries is serious. I can sympathise with the 
 difficulty there is in getting suitable agents ; but how can we 
 have trained agents if we have no training institutions ? We 
 have about 45,000 Jews at Jerusalem, and they include 
 various languages ; English is not a common language for 
 them, and a considerable development of existing agencies is 
 necessary before this mission can adequately reach them. It 
 seems a profound mistake not to have gathered round the 
 mission church a community'*' of Hebrew Christians, which 
 might attract the attention and gain the respect of the return- 
 ing Jews. Instead of being as ‘ a city set on an hill,’ the 
 mission is too much like a filter through which the converts 
 pass away. Jerusalem should exhibit a model Church of 
 Apostolic faith and Apostolic purity, yet a Hebrew Church, 
 with the services and celebrations of a Church of the Hebrews. 
 
 The strong point of the mission has long been its medical 
 work, and in this direction the Society has done much of late. 
 They have undertaken the erection of a new hospital outside 
 the city gates, which will be in advance of everything of the 
 kind in these parts, provided its staff is sufficient The 
 question of a hospital outside the city has been practically 
 solved by the German and the Rothschild hospitals. It seems 
 to be a question of the superiority of treatment in good air, 
 over the stifling insalubrity of over-crowded streets ; and of a 
 hospital up to date of modern requirements against one formed 
 by turning a dwelling-house into makeshift wards. The architect, 
 Mr. Pite, has made a special study of hospital construction, and 
 there seems by consent of judgment, nothing to be desired that 
 his limits of outlay could give. The opening of this hospital 
 should give a vast impulse to the mission, and it will bring 
 
 * It would be futile to describe what there now is as ‘ a community.’ 
 
 D 
 
34 
 
 into stronger prominence than ever the want of evangelistic 
 agents, to follow up where the hospital gives opening. 
 
 There is, in fine, much that is good in outline and pro- 
 jection of work in this mission, but the details are wanting, 
 and it does not expand ; there is the skeleton, but not the 
 sinews, or the circulation of spiritual energy. Or, to put the 
 case otherwise, sole and inert direction in a London office 
 entails paralysis of living work here. If conviction of the 
 startling pressure of Jewish work does not bring increase of 
 effort and work, competition will inevitably do so ; it cannot 
 but be that the unoccupied field will attract eager help from 
 some other direction. 
 
 After centuries of absence of the Jews from Palestine, 
 under the terms of our Lord’s decree of exile,* and in fulfil- 
 ment of His prophecy, the presence of such great numbers at 
 the Holy City, and the preparation for still larger numbers to 
 enter, must be by His will and permission. His charge upon 
 the Church, so long neglected, comes upon us again with a 
 new responsibility ; it is, I repeat, a great Church question. 
 It is not, perhaps, fair to charge upon a Society which, for 
 some ninety years, has done a little sufficiently well to show 
 the need of much more, neglect of what is really less the duty 
 of one independent society than of a missionary Church her- 
 self. Tied down by want of means, by the claims of work 
 elsewhere, by the restrictions imposed by the supporters of a 
 school of religious thought and of supporters outside the 
 Church, and by the fetters of irresponsible management 
 in London, an Association within the Church may not bear 
 the blame of the inaction of the whole Church. The 
 Church of England, missionary as she is, does not place Jewish 
 work in the prominence which is due to it; does not aid 
 it as she ought (and as she does aid Gentile missions) 
 with her prayers and with her alms; does not bring up the 
 cause of ‘ the lost sheep of the House of Israel,’ as a ‘ memorial 
 before God,’ with such enthusiasm as should meet the present 
 raising of the veil that is upon their heart, and the reversal of 
 their long sentence of exile — tokens of His promise. Socially 
 the Jews have risen; financially they move the world ; in art 
 * St. Luke, xxi. 24. 
 
35 
 
 and science, in all intellectual power, they arrest attention ; 
 they are moving nationally as they have not done for centuries. 
 They are not unapproachably fanatical ; they read the New 
 Testament, and they see there that their treatment by the 
 Christian world has been a contradiction of the command of 
 Christ and of Apostolic practice, and that they have their 
 defined place in the religion of Christ — yet they are drifting 
 further from it towards infidelity, and towards Mammon. What 
 does the Church more for them than she did — through prayer, 
 faith, or charity? What does each baptized Christian do in 
 fulfilment of personal obligation ? Is it quite just to place the 
 shortcomings of a Society which does so much (except in the 
 desire that it might do so much more) in the foreground of 
 those whose commission it is to evangelise the Jew? No — 
 where is the obedience of the Church t The want of this 
 obedience has, as I have shown, been disastrous in its results 
 in past ages ; it may have, if continued, a still more disastrous 
 future. There is an immense power now in the hands of the 
 Jews, and it is a growing power. And modem Judaism is 
 certainly not a power for good amongst mankind. From a 
 Christian point of view it is a supreme infidelity, and there is 
 no spiritual side to it which refines, enlightens, or raises man- 
 kind. It takes its stand upon the exclusiveness of the past, and 
 upon God’s favour, which it has refused and spurned, and 
 spurns and refuses. Its power is that of the purse, which it 
 wields with merciless exactness amongst all grades of society 
 throughout the world ; its movement in the world’s bourses 
 demoralises many. The rise of the Jewish people in the world, 
 in their isolation from the social aims and national interests of 
 mankind, can only be looked at without apprehension under 
 one aspect — that of the promises resting upon them in con- 
 nexion with Christianity ; there they are still a separate nation, 
 but of the unity of the Catholic Church. This includes such 
 a thorough conversion of faith, aim, and consciousness of 
 destiny, that there can be no enterprise before the prayer and 
 faith of the Church that is superior, or equal to it ; but there 
 is the promise of success in that work. When the Jew is 
 graced with the sympathies and hopes of Christianity, he will 
 be to the world what that divine brotherhood entails. 
 
36 
 
 Jerusalem and the East Mission Fund. 
 
 Mission work aided by this fund is still young, and every- 
 where needs development ; but it is highly encouraging. Care 
 has been taken to secure its continuance under the direction 
 of the Bishop and his advisers, thus avoiding the dangers 
 already pointed out as consequent on irresponsible manage- 
 ment in London.* 
 
 The Bishop’s Home at Jerusalem includes the 
 Bishop’s ‘ Orphanage,’ in which there are at present ten 
 
 Home, boarders and the staff. The inmates attend the 
 
 daily services in the Bishop’s Chapel. They have 
 an oratory, which is used for the school prayers, for purposes 
 of devotion, and for religious instruction at set times. All the 
 girls who are inmates are baptized. The object is to train those 
 who show aptness, as teachers in the Mission. There is also a 
 day school of seventy girls, many of whom are Jewesses, some are 
 Moslems, and a few are Greek children of the neighbourhood, 
 temporarily admitted pending other arrangements, with the 
 assent of the Patriarch, for special reasons. All are very 
 young and the education is elementary. There are, also, 
 seventy Jewesses who attend the working party at the Home; 
 they are read to and conversed with. This working party is 
 also very much an agency of relief and of instruction amongst 
 the poorest class of Jewesses. They are taught to sew, as one 
 way of teaching them to help themselves ; and the improve- 
 ment of costume in the day school (where mostly their own 
 children as the scholars) shows that the result is helpful. 
 There are manifestly other channels into which the work of 
 this Home can be extended as support increases. One cause 
 of restraint of the work has been through the constant moves 
 from hired house to hired house, to which it has been sub- 
 jected. An American lady has lately given 1000/. towards a 
 permanent building; we have the site ready, and 1500/. more 
 will place us in premises large enough for our present work 
 and its expansion, and save our heavy rent. 
 
 The mission at Haiffa has had a day of most severe de- 
 pression, from which, thank God, it is now emerging into the 
 * See page 7. 
 
37 
 
 prospect of success and of extended usefulness. 
 Haiffa. We have land, and a fine hospital, lately completed, 
 which the welcome aid of 125/. for three years from 
 the S. P.C.K. has greatly developed. In the town we have a 
 good girls’ school. The mission chapel is temporary, but there 
 is the site ready for one, when the estimated cost (1200/.) is 
 provided. The staff is diligent and loyal, and I ought to express 
 my grateful recognition, under circumstances of much trial and 
 anxiety, of the efforts of Miss Allen in establishing the hospiti 
 in a permanent building, and maintaining its efficiency. 
 
 St. Mary’s Mission at Cairo is most encouraging. 
 
 Cairo. Its present aim is mainly educational. There are 
 large schools for boys and for girls, of a 1 high 
 school ’ type. Mr. Odeh has lately secured from England 
 trained teachers for both schools, who are gradually raising 
 their standard and tone. He has also a night school. The 
 openings for individual influence which arise are carefully 
 turned to account. There are daily services in the mission 
 chapel, which are highly interesting and important. Mr. 
 Odeh’s work has gathered general confidence and goodwill 
 towards the mission ; it is eminently progressive, and there 
 seems no limit to the field before it. The rent (200/.) is a 
 heavy burden, but it is hoped that an adequate building site 
 may be secured. (An admirable site has been secured, mainly 
 by Mr. Odeh’s vigilant effort.) 
 
 There is a useful and successful Depot of the 
 S. P. C. K. S. P. C. K. in connexion with the Cairo Mission ; 
 
 Depots, and another is being arranged for in connexion 
 with the Jerusalem Mission of this Fund. 
 
 This mission in the Lebanon amongst the 
 Ainanoub. Druses, still in the charge of the founders, the 
 Rev. J. H. and Mrs. Worsley, reverts to the Fund, 
 to which the title deeds of the property have been given over. 
 It is likely to become a centre of wide usefulness ; at present it 
 needs much development, which we hope to be able to give it. 
 The establishment of a boys’ school, with boarders, is a primary 
 necessity, and would be much welcomed. There is a resident 
 missionary who also assists Mr. Worsley in English services. A 
 
38 
 
 mission chapel is nearly ready. As the fund becomes able to fill 
 up the outline already made, and to increase the staff — thus 
 meeting the efforts which the Worsleys have made single- 
 handed — the plan of a fine mission centre, with its outside 
 branches, will grow out of what is at present a hopeful and 
 interesting beginning of work, that is new and original in 
 character, and generously started. A girls’ school is already 
 open for boarders in very suitable premises. 
 
 The Jerusalem and the East Mission Fund has steadily 
 expanded year by year, and it is now, with a view to perma- 
 nence, being placed in the hands of trustees. There is also a 
 committee in England, over which the Bishop of Salisbury 
 presides. Its income depends, therefore, less on myself and 
 my personal staff than was the case formerly. It is now the 
 second in point of income of the Associations for Jewish work. 
 I trust that this change will not only give security and per- 
 manence, but will gather to us increased sympathy and support. 
 The present income is thoroughly insufficient for the work in 
 my hands, and it allows no margin for extension in our stations. 
 But it is growing, and when our present buildings are finished 
 the outlay in rents (600/.) will be saved for the enlargement of 
 the work. We have too much encouragement to feel doubtful 
 of success in a labour of love which, for Jewish work at least, 
 has the security of God’s promise of help. 
 
 English Work. 
 
 English congregations are a prominent interest in this bishop- 
 ric, and though not always directly missionary, this work often 
 touches important missionary interests. In several stations 
 missionary work is projected in connexion with the chaplaincy, 
 and only waits for sufficient funds to carry it out. Just as most 
 of our regular missions find it necessary to give English services, 
 so must the bishopric itself include English chaplaincies. Refer- 
 ence to the list of foreign chaplaincies in the Official Year book 
 of the Church 0} England* will show what these are. The 
 most prominent of these chaplaincies are in Egypt The older 
 * Page 645. 
 
39 
 
 chaplaincies at Alexandria and Cairo (where, thanks to the 
 generosity of the Khedives, there is property attaching to the 
 English Church), continue to minister to the wants of thousands 
 of travellers, as well as those of large resident congregations. 
 
 St. Mark’s, Alexandria, has been a good deal 
 Alexandria, improved, the services are devotional and bright, 
 and there is an excellent choir. Something is 
 constantly being done to improve the church in lighting, 
 decoration, ventilation, or acoustics. A plan now under 
 consideration for altering the pavement of the street outside 
 would be very beneficial in effect ; the noise of the traffic is 
 distressing. There is much charitable and philanthropic work 
 attaching to this, which is the oldest chaplaincy in Egypt. 
 The Rev. E. J. Davis, who has for more than thirty years 
 given his life to its interests, is a foremost figure amongst 
 the English residents of Alexandria, and has the respect 
 and confidence of all. 
 
 The Church at Ramleh continues to attract 
 Ramleh. large congregations, the services are inspiriting, 
 and the singing very good and congregational. 
 There is much loving care expended on this chaplaincy, which 
 brings its reward. A delightful parsonage house and a fine 
 church room have been built close to the church. It remains 
 for the congregation to nominate a resident clergyman, which 
 the population and its claim for increased services and regular 
 parish work certainly demand. What are they waiting for ? 
 
 At Cairo, though All Saints’ has been twice 
 Cairo, enlarged, some further accommodation could be 
 utilised. Many thousands of vis'itors come an- 
 nually to Cairo, and they must be thought for. I am sorry to 
 learn that these do not at all adequately meet the liberality of 
 the residents ; or rather, I should say, that the visitors thought- 
 lessly expect to find all the privileges of the Church provided 
 for them by the outlay of the resident congregation. I use 
 the word ‘ thoughtlessly,’ because the matter is one of simple 
 thoughtlessness. Considering the very large sums of money 
 (several hundred thousand pounds) that visitors circulate in 
 Egypb it would be well if they thought that some liberality 
 
40 
 
 through the offertory would not only help the residents to 
 provide what they expect to find ready for them, but would 
 enable the congregation to aid works of charity and piety, 
 which necessarily come before them in these lands. I know 
 that the Church Committee is so perplexed to meet the heavy 
 expenses which fall upon them, that I am unable to claim from 
 them such aid for outside calls, and for charitable and edu- 
 cational work, as they would otherwise give. This neglect 
 applies more or less to all stations in these lands of modern 
 travel ; the sums spent are enormous, the Church interests are 
 mostly left to the residents. Perhaps some kindly way might 
 be devised of calling the attention of visitors to this fact. I 
 am thankful to feel that nowhere are there heartier services 
 than at Cairo, and that the appreciation of them is real and 
 sincere. I must add my warm thanks to the Archdeacon for 
 the help he finds time to give to the work of the bishopric, 
 and how much his ready sympathy, experience, and wisdom 
 have lightened my anxiety and labour in Egypt. He has been 
 truly an oculus episcopi , and ‘ archidiaconal functions ’ are no 
 sinecure in a land in which so large a portion of my work lies, 
 and which is so distant from its headquarters. 
 
 The services at Suez have been greatly im- 
 Suez. proved and are very hearty. The chaplaincy is 
 an important one. The local subscription has 
 been maintained at treble the amount originally proposed, and 
 the grant from the Eastern Telegraph Company continued. 
 An addition has been made to the temporary church, which 
 gives the effect of a chancel to the building. At present, the 
 residents are seriously considering the possibility of erecting a 
 church, and I shall not be surprised to hear that they have 
 succeeded. Last year, I consecrated their new cemetery; 
 there had been no English cemetery previously consecrated 
 in Egypt, and it was supposed that there were legal difficulties. 
 They soon discovered that there was no difficulty, except the 
 want of a precedent ; and so to Suez we now owe one which 
 may prove useful in other places. Suez is drawing me into the 
 pleasant habit of expecting something new and helpful whenever 
 I visit that station. 
 
4i 
 
 Port Said is a chaplaincy of great consequence. 
 Port Said. There many Englishmen gain their first impression 
 of the East on their way out to India or Australasia. 
 The chaplaincy is an exceptionally difficult post, well served ; 
 the church has been, in various ways, improved. The sailors 
 of H.M.’s guardship usually attend the services at Epiphany 
 Church, and their hearty singing and responding add much 
 to the brightness of the services. To the chaplaincy attaches 
 (by the goodwill of the chaplain, as there is no stipend) the 
 spiritual charge of Lady Strangford’s Hospital. When it can be 
 managed, the building of a parsonage would add 80/. to the 
 value of the chaplaincy and make it permanent : 1 200/. would 
 suffice ; a site is ready. 
 
 This hotel chaplaincy has an interesting record. 
 Hcmse There were about twenty-five on an average at the 
 daily service, and seventy on Sundays, during the 
 first year. This year, there has been about the same Sunday 
 average, but a lesser number (there being fewer invalid resi- 
 dents), on weekdays. The chapel is generally admired, and 
 the services have been valued by the guests at the hotel. 
 
 The success of the Mena House chaplaincy 
 Helouan. has encouraged the formation of one at Helouan. 
 
 Baron Menasce of Alexandria generously gave a 
 plot of land, adjoining that given by him to the Greek Patriarch 
 of Alexandria. The Baron told me that the Patriarch had 
 kindly advocated this gift to us. The Rev. A. W. Headlam, 
 of St. Oswald’s, Durham, has been the first season chaplain, 
 to whom I tender my sincere thanks for his careful and con- 
 ciliatory inauguration of this charge. 
 
 This huge and wonderful establishment has 
 ^Palace H had a serv * ce on Sundays this season, through the 
 kindness of the Senior Chaplain to the Forces. 
 It is to be put on a permanent footing next season by the 
 Archdeacon, and it will, I hope, do much for English church 
 accommodation for that part of Cairo. 
 
 The fifth year of this chaplaincy (during four of 
 Luxor, which it has been held by Rev. C. B. Huleatt) 
 has been a useful one, and an additional argu- 
 
42 
 
 ment for its continuance. A site has been acquired, under 
 Lord Cromer’s advocacy, for a cemetery. The chaplaincy 
 has been largely aided by Messrs. Thos. Cook & Son, whose 
 hospital is of great value throughout that part of Egypt. 
 
 This chaplaincy will be opened next year, in 
 Assouan, charge of Rev. Beresford Potter. I have again 
 to mention the liberal co-operation of Messrs. 
 Cook in promoting the foundation of this chaplaincy. Assouan 
 is now a favourite place for invalids. 
 
 In all these hotel chaplaincies the arrangement has been 
 that the hotel proprietor assigns to a chaplain board and 
 lodging, whilst the expenses of Divine service and other 
 charges depend on the offertory. They are of great impor- 
 tance, as all these hotels are the resort of invalids. They 
 are a necessity under the conditions of the ‘season’ in Egypt, 
 and they offer pleasant work and some rest to clergymen 
 seeking change and health. 
 
 I have had more opportunity during the last 
 Chaplains two years than I had before of seeing the work of 
 Forces, the Chaplains to the Forces in Egypt. After a 
 long acquaintance in India with Church work in 
 the Army, it is pleasant to me to come amongst English 
 soldiers, and to experience the hearty welcome I have had 
 from their chaplains. Great care has been taken at Cairo in 
 the arrangement of military chapels. For years past the 
 Chaplains to the Forces in Egypt have held my licence, and 
 their chapels are licensed. The voluntary services are well 
 attended by the officers and soldiers, the singing and respond- 
 ing are devotional and hearty, and a confirmation in a military 
 chapel is a service to be witnessed and remembered. I can- 
 not but feel that the work of the Army Chaplains is a most 
 important factor in the general spirit of loyalty, discipline, and 
 devotion to duty, honour, and manliness which characterise the 
 British soldier. Every chord of self-restraint, moral obligation, 
 patriotism, courage, can be attuned to that of religious feeling. 
 
 A chaplaincy similar to the Egyptian season 
 Jericho, chaplaincies, and on much the same footing, has 
 been formed this year by the effort of the Rev. 
 
43 
 
 Theodore E. Dowling at the ‘Jordan Hotel’ at Jericho, which 
 is often full of visitors, and where residents at Jerusalem find 
 a pleasant climate during the winter. 
 
 The chaplaincy belonging to the ‘ J.E.M. F.’ at 
 Beyrout. Beyrout is in the ninth year of its existence. It 
 has had a useful and successful career. It is one 
 of those to which mission work attaches, though that is just 
 now in suspense. The chaplain goes with his congregation to 
 the Lebanon during the hot months. Though the chaplaincy 
 has had very earnest local supporters, the support has not been 
 as general as it should have been ; nor has it had that of 
 individuals and of English educational institutions which are 
 professedly friendly to the Church, and which employ agents 
 who are usually Church people. For the sake of those who 
 value it, its maintenance is important, and a step has lately 
 been taken to place it on a firmer footing ; the congregation 
 guarantees the rent of the Church House, and the expenses of 
 Divine service, with the assistance of the offertory fund ; 
 whilst the ‘ J. E. M. F.’ provides the stipend of the clergyman. 
 This is not equal to the spirited liberality of Suez, Port Said, 
 and Ramleh ; and certainly a chaplaincy of nine years’ stand- 
 ing ought by this time to have moved towards a permanent 
 church and parsonage. Whilst I note the lukewarmness of 
 those who ought to do more, I acknowledge warmly the 
 support of those who have under discouragement enabled me 
 to maintain this outpost of our Church in that part of the East. 
 
 There is little to state about this part of the 
 Cyprus, bishopric ; our work there is influenced by the 
 transition state of our tenure of the island. With 
 the removal of the troops we lost a chaplain who, in addition to 
 the camp services held at Limasol, gave services in the town, 
 which were valued. There has been no season chaplain this year 
 at Larnaca, partly because of the removal elsewhere of several 
 of the subscribers, and partly because there was no candidate 
 for the chaplaincy. At Nicosia, the church has been rebuilt. 
 The pretty church there was destroyed by an extraordinary sub- 
 sidence of the site, the reason of it was difficult to ascertain ; 
 but the destruction of the church left the transfer of the 
 
44 
 
 materials to a new site, a matter of necessity. This church is 
 now waiting consecration, and I hope to be able shortly to 
 visit the island for that purpose.* It is sad to think that there 
 is not at present more than one chaplain on the island, and he 
 is the Government Inspector of some 300 schools ; so that his 
 clerical work, which is voluntary, is a matter of goodwill and 
 kind feeling, but it must be subordinate to his official duty. 
 At Nicosia anything short of a resident chaplain for permanent 
 pastoral work is unsatisfactory, but the difficulty might be met 
 were we able to give the help of a resident colleague to the 
 work which Mr. Spencer has for so many years undertaken 
 single-handed, and in addition to his heavy duties. The over- 
 sight of English Church work in Cyprus has been attached to 
 this bishopric from the time of its revival. It is a most 
 interesting island, and full of English Crusading memories, 
 especially in connexion with Richard the First, who for some 
 time held the sovereignty. A visit to Cyprus is always made 
 most pleasant to the Bishop, but the charge is a serious and 
 anxious one. The oversight of spiritual work is not the same 
 duty as the provision of spiritual workers. It is very difficult 
 to collect money in England for English work abroad. People 
 are willing to give to missionary purposes, but the Church 
 wants of Englishmen at home are so heavy that they do not 
 feel also called on to provide for their friends abroad. It 
 seems to me a matter to which some Government help might 
 be extended. It may be fairly said that in the colonies English 
 Churchmen are voluntary settlers, and ought to arrange for 
 themselves. It is not so in India, and it is not so in Cyprus. 
 And it is surely a short-sighted policy to send civil servants 
 abroad, on slender pay, and to give no help towards providing 
 for them the means of spiritual ministration. A grant-in-aid 
 would call out corresponding local effort. It is not likely that 
 in a land where the residents, whether Christian or Moslem, 
 are not cut off but protected in the ministrations of their 
 faith, our Government can be served, with equal outward 
 evidence of the restraints and graces of our religion, by people 
 who have no provision for religious worship, and to whom, 
 * It was consecrated on April 23rd, 1896. 
 
45 
 
 therefore, one day is as another. I feel the claims of English 
 Churchmen upon the Bishop, but my duty is mainly to oversee 
 and direct what it is the duty of others to provide. I have 
 no means to meet their inability to help themselves, and the 
 indifference of Government to the spiritual necessities of their 
 servants. It might as well place a general there and expect 
 him to supply an army of occupation. I trust that some of 
 the difficulties connected with Church ministration in Cyprus 
 may presently be solved by further definition of the conditions 
 of our occupation there ; and I shall be prompt to help in any 
 way I can towards the amelioration of the destitution which is 
 a constant strain upon my mind. 
 
 There are a few matters unconnected with the general 
 divisions of my Charge to which I would give a brief passing 
 notice, as they are in themselves of real interest. 
 
 Whilst I thankfully acknowledge that effort has 
 Holy Days, been made both to multiply places set apart for 
 Divine service, and to improve public services, I 
 do not hear of alteration with regard to some omissions and 
 practices in Palestine to which I have before called attention. 
 The Holy Days of the Church cannot, of course, be observed 
 by all laymen, but surely that does not justify the uniform 
 closing of all the churches'*' by the clergy on those days on 
 which the Church appoints special services. There is not a 
 single church (except those under my own direction) in the 
 land in which the Apostles of Christ began their work, where 
 the days of their commemoration are observed. And it is not 
 the Bishop only who notices the omission ; the native 
 Christians ask what is the use of a Liturgy where such days 
 are refused recognition. Surely it should be possible to 
 utilise, in the way of Church teaching, these days for some of the 
 meetings and gatherings which are so usual in private houses. 
 
 * See the melancholy record in the columns of statistics which shows 
 that not a church of the L. J. S. or C. M. S observes more than the great 
 festivals — i.e., Christmas Day, Good Friday, and generally Ascension Day. 
 
4 6 
 
 I cannot say that there has been any alteration 
 E ^Com NG W ' t ^ 1 re 8 ar< ^ to evening communions, of which I 
 munions. have spoken in detail in former Charges.* They 
 are maintained, not for any missionary considera- 
 tion, to the offence of good Churchmen and of the Churches 
 around us. The prejudice against oriental women being out 
 at night in unlighted towns and roads is not likely to be 
 lessened, therefore these services cannot be fully congrega- 
 tional. The practice suits a few Europeans, and home 
 pressure supports it against local considerations. I have seen 
 its popularity advocated in missionary reports by the statement 
 that the average attendance is greater than at early morning or 
 midday celebrations. Such arguments are fallacious : if you 
 have fifty early morning celebrations at which half a dozen 
 attend, and a dozen evening celebrations (including Maundy 
 Thursday), for which effort is made for attendance, it is easy to 
 show that the average morning attendance is about six against 
 an average in the evening of perhaps twenty-five. But there 
 is neither real reason for its maintenance against the weighty 
 objections to it, nor does the rejection of the Bishop’s 
 monition as to the voice of Church practice, and to the grave 
 local considerations on this point, benefit those who are 
 disobedient. That great missionary, Bishop Milman, once 
 observed to me, with reference to this practice, ‘ I don’t see 
 how a blessing can follow it.’ His words were strongly put, 
 but there is no spiritual or missionary advantage to be set 
 against this disobedience to Church rule; refusal of the 
 Bishop’s monition must be upon the conscience of those who 
 are responsible for refusal. 
 
 There are two points of attention to rubrical 
 Rubrics, direction which I have noticed with satisfaction in 
 C. M. S. congregations, and which I hope may be 
 widely followed. The first is, that at the request of parents 
 (perhaps partly influenced by the wishes of their Eastern 
 Church relatives) the missionaries have administered Holy 
 Baptism by immersion. This is in accordance with the rubric 
 in the service for the ministration of public baptism, and it is 
 * See 1890, p. 56 ; 1893, p. 14. 
 
47 
 
 the answer to those who object that it is not practised in our 
 branch of the Church. It is satisfactory that our clergy are 
 ready to do this when desired. 
 
 The other is, that whilst no interference is made with regard 
 to the freedom of strangers and visitors, the clergy request 
 notice of the intention to communicate on the part of their 
 own people. It might be difficult to enforce this in all cases, 
 but the matter has been supported by the goodwill of the 
 congregation, and it has worked well, and has been effective as 
 a matter of discipline. 
 
 The S. P. C. K. having generously undertaken 
 Arabic the expense of a revision of the Book of Common 
 Book* Prayer, which is greatly needed, and as the 
 number of copies in the present edition is nearly 
 exhausted, I was requested to form a committee for this 
 purpose. I formed two committees, one in Palestine, the 
 other in Egypt. The work is not nearly completed. The aim 
 has been to give a translation as free as possible, as is the 
 English version, from terms which convey party meaning ; and 
 at the same time to improve the rhythm of the version, and to 
 supply rubrics which were omitted or incomplete. When the 
 work is finished it will, I trust, give (what is much to be 
 desired) a faithful rendering of the Book of Common Prayer, 
 to which appeal can be made by those who desire to know 
 what the teaching of the Church of England really is. 
 
 I have once before noticed * the very valuable 
 British position occupied in Palestine by this hospital of 
 °Er Ct h e English Knights of St. John of Jerusalem, to 
 which ancient Order I have the honour to belong. 
 The objection is sometimes raised that it is not a missionary 
 hospital, and therefore anti-missionary. Its aim is philan- 
 thropic and charitable, and it is known and felt to be open 
 and free because the servants of Christ for His sake do their 
 best to relieve the suffering which He was ever prompt to 
 relieve in the Holy Land. Its witness to His mercy is not the 
 less evident that it is not under the rule of some society. It 
 
 Primary Charge, p. 58. 
 
48 
 
 has relieved diseases of the sight in many thousands * of cases 
 every year with signal success. The management is trusted 
 throughout Palestine and Syria ; it cannot meet the demand 
 there is upon it. I am thankful to know that it has been 
 placed beyond the restraint of debt, and I trust that it will 
 presently gain such extension of staff and means of action as 
 its success has deserved — and this is great. A local council 
 has been formed, not for interference with the management, 
 but to bring the claims of the hospital more fitly before the 
 public. 
 
 Eastern Churches. 
 
 With regard to that side of my mission here which concerns 
 our representation amongst the Churches of the East, there is 
 perhaps little that is new, though much that is interesting to be 
 noted. There is on the part of all these Churches towards us 
 the same widespread expression of goodwill and sympathy, and 
 of a desire (certainly one of sincerity and hope) that the day will 
 come when the ground of our common faith can be cleared of 
 the tangle of political, social, racial, and geographical difficulties 
 which have grown over it ; and that those created by opposing 
 schools of thought, and want of accurate information, may be 
 removed also. We must look to what is of Catholic truth 
 amongst ourselves when we regard what is Catholic amongst 
 the Churches. We have to consider the points of accord 
 rather than of differences which are not vital ; and if they have 
 not yet waked up from the slumber which has cost the Church 
 of Christ so much, it is not only slumber that holds them, but 
 the consequences of that domination under which very early 
 unwatchfulnessf has brought them. We must remember that 
 they cannot act independently ; that education is not a matter 
 easy for them, and not entirely in their own hands; that 
 missionary energy is at present impossible to them. The main 
 conditions of spiritual life, therefore, are not those under which 
 at present they exist. It is very easy to say they are ignorant, 
 
 * In 1894 there were 510 in-patients, 13,625 out-patients. 
 
 f Pages 2, 4, 27, 29. 
 
49 
 
 degraded, superstitious ; well, what was our own condition in 
 the dark ages of our Church, or even at the dawn of this 
 century, before the mercy of God revived our missionary 
 energy? It does not, of course, excuse evil in other Churches 
 to say that we were once evil too ; but our own experience 
 ought to convince us that there is a more hopeful side of the 
 subject than that which the hurried impressions of a traveller 
 present on some English platform. If we have risen, who once 
 winked at so many of the errors of mediteval Rome, what may 
 not be hoped of those who, even in their drowsiness, have been 
 •conservative of so much that is good, and so continuously 
 protestant against much that is uncatholic. I am not apolo- 
 gising for error ; I am pointing out that the mintage of these 
 ‘ pieces ’ * of the Catholic Church treasury is clear and sharp, 
 and capable of renovation. Rome knows the brighter side of this 
 subject ; she would venture much to gather these patriarchates 
 to her views. She has been prompt in offering to them, as to 
 ourselves, terms which are impossible; they have been declined 
 with a spirit t worthy of the ancient days of these great 
 Churches. They have thus brought into prominence the fact 
 that the stand taken by the Greek communion and the Anglican 
 communion against the unscriptural and unhistoric pretentions 
 of Rome are nearly identical, and are so far ground of common 
 unity. 
 
 It is sometimes said that if we admit the right of the 
 Eastern Churches to claim recognition of certain points of 
 ceremony which they have preserved, but which we do not 
 observe, we lower our own banner to them ; and further and 
 stronger, that to forecast intercommunion with them (objectors 
 of this sort stumble at few points of varied nonconformity in 
 the West) is to prepare for re-baptism, and for their denial of 
 the orders of the Anglican Church. The reunion of Christendom 
 is, alas ! a matter of present distance, but not of impossibility, 
 unless Christ’s will involves impossibility. But are English- 
 men ever likely to be called on to face such decisions as 
 
 * St. Luke, xv. 8. 
 
 t Reply of the Holy Catholic and Apostolic Orthodox Church of the 
 East to the Encyclical of Pope Leo XIII. on Reunion, 1896. 
 
 E 
 
50 
 
 these? Is not the statement contrary even to present fact? 
 The Patriarchates of Constantinople, and Antioch, and the 
 National Church of Greece, following the more ancient custom 
 of the Russian Church,* recognise the baptism of Western 
 Churches, supplementing it by the Chrism, which these Churches 
 have not given. Have not recent State admissions into the 
 Greek communion proceeded on this line ? 
 
 The first thing to be done in considering the position of 
 the Eastern Churches is to be just to them, after some real 
 study of and acquaintance with their claim. We do not want 
 to act upon what a casual traveller says he sees, or hears from 
 prejudiced persons, or gleans from a guide-book written for 
 the popular taste ; but upon accurate knowledge of what is 
 ascertained fact. We have to look at the reality of their 
 Catholic position, to think what can be done, beyond the 
 simple duty of prayer and the interchange of social kindliness, 
 in the way of practical and sisterly aid to their own internal 
 effort towards renovation; to consider why they have been 
 preserved through the centuries of depression, and for what 
 future of blessing to the Church of Christ. These are deep 
 questions, but they will one day appear not to be vague ones ; 
 they are even now less vague than the indefiniteness of the 
 opposite view ; and they are questions deeply seated in the 
 heart of the great national Churches of their communion. 
 
 With regard to their presumed view of Anglican orders, 
 have they ever had the question formally presented to them ? 
 I do not think that the time has come for demanding of 
 them the real title-deeds of their records, if such have 
 been preserved through so many centuries of trouble ; nor 
 of submitting to their consideration our own, which are fully 
 on record. But is such a step needful ? Has our Church 
 ever formally denied their orders — have they formally denied 
 ours — since those days when they were accepted on both 
 sides of the undivided^ Church as historic ? The Eastern 
 Church questions modern Roman orders subsequent to the 
 ‘Great Schism’ (a.d. 1378-1414); that is to say, that in any 
 
 * Russia and the English Church. W. J. Birkbeck. P. 63. Also 
 Dr. Von Doliinger’s Essays on the Reunion of the Churches , Lect. vi. 
 
5i 
 
 steps towards intercommunion with Rome, she might require 
 that the line from a.d. 1378 downwards should be affirmed. 
 But Anglican orders are not crossed by the 1 Great Schism ; ' 
 they pass upward into the unbroken line of days when the 
 Greek Church acknowledged the descent of Theodore of 
 Tarsus and of Canterbury. It has, I know, been the opinion 
 of some Eastern prelates that we ‘ were born at the Reforma- 
 tion,’ like some European continental Communions ; or that 
 our mediaeval inter-communion with Rome involved us in the 
 difficulties of the ‘Great Schism.’ One of them expressed to 
 myself his thankfulness that he had corrected an erroneous 
 impression of this sort. English Church history has not been 
 carefully studied in the East I think if misconceptions, the 
 result of want of information with regard to each other (I 
 am afraid there is much of that want on both sides), were 
 explained, and the truth made apparent by our Church his- 
 torians, it would be found that nothing vital has been actually 
 denied, and therefore little has to be proved, but only to be 
 affirmed, of the original relationship between the Eastern and 
 the Anglican communions.* These are questions which 
 affect a much wider area than even that covered by the four 
 Orthodox Patriarchates; but they are specially prominent at 
 Jerusalem.! where the Churches of the world have common, 
 representation. 
 
 With regard to the statement of the XIX. Article, which 
 refers to points of error shared by the East and the West, from 
 which we receded towards the standard of primitive purity, we 
 may perhaps trust that the renovation of the East will embrace 
 these same points ; or that a clearer acquaintance with each 
 other may show us that what has been in difference between 
 branches of the Eastern Church, now severed from each other 
 
 * * There are likenesses between our position and that of the Eastern 
 Churches which, amidst great differences, may render the knowledge of 
 their history specially profitable in the study of our own .’ — The Eastern 
 Church. Lect. i. Stanley. 
 
 t Anglican orders are acknowledged at Jerusalem ; there is some hesi- 
 tation on the subject of baptism , grounded doubtless on the irregularities 
 noted in my Primary Charge, pp. 46, 47. But the statement of what I 
 have mentioned above (p. 46) has done much to remove this hesitation. 
 
52 
 
 on charges of heresy, may be true at least of minor points at 
 issue between ourselves and them ; that some supposed differ- 
 ences have been misconceived, or do not now exist, or are of 
 temper, or of political misunderstanding, rather than of graver 
 reality. There are, we know, ancient heresies which now 
 survive but as films, severing Churches which are themselves 
 orthodox from others which are officially rather than really 
 held to be unorthodox. And great have been the mists raised 
 by civil strife, subtle the hair-splittings of theological schoolmen, 
 and many the difficulties caused by political disturbances, and 
 the change of geographical and of dynastic lines. Often have 
 national quarrels involved national Churches. But questions 
 of reunion between the East and the West can take a common 
 standard of appeal in the serener love of a Christian era prior 
 to days of political, geographical, and of religious severance. 
 If we stand there, the question becomes simpler and more easy 
 than on the debatable ground of later centuries and of to-day. 
 The Anglican communion stands there ; she can meet all who 
 seek her on that common ground. 
 
 There is one minor difficulty which I think has a great 
 deal disappeared from view amongst us — I mean that of 
 Confirmation and the Chrism. All Churches of the East were 
 unanimous in their protest against the confirmation of those 
 who have received the Chrism, ^as being re-confirmation. It 
 was difficult to judge of such a claim in days of hot dispute. 
 I have maintained my refusal to confirm those who have 
 received the Chrism. The English Church is not compromised 
 by the mistake of any sister Church which loses sight of the 
 importance of episcopal ‘laying-on of hands,’ which is dis- 
 tinctly Scriptural, in her zeal for the maintenance of the 
 Chrism, which is not distinctly attached to confirmation in 
 Holy Scripture. It may be doubted if we should in these 
 days have given up the Chrism ; or if the East would, now that 
 times of peace are upon the Church, have waived the episcopal 
 ‘ laying-on of hands.’ But when these Churches, one and all, 
 say solemnly that in the Chrism they intentionally give 
 episcopal confirmation, our plain course at present is to accept 
 their statement with regard to those baptized in their fold 
 
53 
 
 They may be admitted, after due preparation, to the Holy 
 Communion,* especially where that is done without their 
 separation from the Church of their baptism. My decision on 
 this point may have given pain (which I regret, though the 
 pain is that of prejudice) to those who had hitherto seen no 
 other side to the question, or who valued confirmation less 
 in its sacramental aspect than as an act of formal incorporation 
 into our Church. But it has been followed by no real 
 spiritual difficulty. And I think that, under the circumstances 
 in which the Greek Church now accepts the baptism of other 
 Churches, this decision has assumed a wider importance than 
 was at first manifest ; whilst the growing perception in our 
 own Church of the intimate connexion between baptism and 
 confirmation, and of the ground on which confirmation may 
 not be repeated, makes the difficulty of taking any other 
 course more evident. It may, from time to time, concern one 
 or two unintelligent admissions (or, perhaps, only the opinion of 
 those who brought them in) from the Greek Church into ours, 
 whether or not they should be confirmed according to the 
 Anglican rite before they are admitted to communicate ; but it 
 does concern the ninety-five millions of Eastern Christianity 
 whether the Bishop representing the Anglican communion 
 among Eastern Churchmen at the Mother-city of Christianity 
 accepts or repudiates the assertion in common of the various 
 Churches of the East, ‘ We claim that in the Chrism we confer 
 what you confer in Confirmation.’ 
 
 Perhaps the question may eventually arise whether, whilst 
 we admit (on their responsibility) the plea of the Eastern 
 Churches that the Chrism is their intentional equivalent to 
 the ‘ laying-on of hands,’ they must not also by that very claim 
 concede that, where Episcopal Churches have baptized and 
 also confirmed, the Chrism must not be added by them, as 
 that would, to their own view, be re-confirmation. The 
 question has not, I think, come forward for decision ; promi- 
 nent admissions into these Churches have been made from 
 those who do not hold the threefold ministry; and baptism 
 alone rests upon a wider footing than confirmation. 
 
 * Page 22. 
 
54 
 
 The unction with oil, though of Scriptural origin,* is not 
 definitely attached in Holy Scripture to confirmation or to 
 baptism ; though in very early times it was — in the second 
 century f — by Church custom, united to both. Water was 
 Christ’s outward sign in baptism ; the laying on of hands was 
 the Apostolic sign of the gift of the Holy Ghost. The Chrism 
 (namely, that immediately subsequent to the unction in Holy 
 Baptism, and taking the place of the Episropal laying on of 
 hands), appears to have become an ordinance of the Church 
 during times of persecution, when the Bishop, being a marked 
 man, or prohibited from leaving his city, gave to a priest (who 
 might pass unknown), the sacred oil consecrated by himself for 
 administration as his deputy, in lieu of Episcopal laying on of 
 hands. But this chrism cannot be proved to be part of the 
 apostolic ministration, or of oecumenical injunction ; and there- 
 fore what one branch of the Church may have rightly ordered, 
 in times of necessity, may be with equal authority dropped in 
 another, under differing circumstances. On the other hand, 
 the laying on of hands by the Bishop is of Scriptural record, it 
 was the primitive custom of the Church, and it is the outward 
 sign of the inward gift of the Holy Ghost. It gives the sacra- 
 mental aspect to confirmation. If, therefore, all the Eastern 
 Churches contend that to confirm those who have had this 
 chrism is re-confirmation, how much more clearly would the 
 act of administering this particular chrism (I do not speak of 
 that in baptism) to those episcopally confirmed after their 
 baptism be re-confirmation? I must point out the consequence 
 of this claim of the East before the question comes forward 
 for decision. We ourselves could confirm those of non- 
 episcopal Churches, whilst admitting their baptism, on exactly 
 the same ground that Eastern Churches administer to them 
 the Chrism ; namely, that episcopal confirmation, or its in- 
 tended equivalent, is necessary after baptism. 
 
 I have not prejudiced the question by practising what it is 
 asserted by the East would be re-confirmation ; neither, by 
 refusal to confirm in such cases, have I assented that the 
 Eastern view of the identity of its chrism with episcopal laying 
 * St. James, v. 14. + Tertullian, Dt Bapt. 7. 
 
55 
 
 on of hands is satisfactory to those who observe episcopal 
 confirmation. I have only admitted that ‘ The Church hath 
 power to decree rites or ceremonies;’* and that ‘every parti- 
 cular or national Church hath authority to ordain, change, and 
 abolish ceremonies or rites of the Church, ordained only by 
 man’s authority.’! 
 
 I think that the great importance to the Church of Christ 
 of the revival of the proportionate influence and missionary life 
 of the Eastern Churches, is very much more worthy the prayers 
 of enlightened Anglican Churchmen than the picking up and 
 presenting to the public of sad instances (have we not some 
 blots?) of ignorance, vice, and superstition, which may be 
 noted in Churches which have been for thirteen centuries 
 under alien oppression. Were the prayers and the efforts (alas ! 
 we are too often only sentimental about the East when we 
 ought to be practically helpful) of the Anglican Church more 
 constant ; did we lift up holy hands of powerful intercession 
 instead of pointing the finger of pharisaical scorn ; the revival 
 of Eastern Church life would be a matter appreciably possible 
 and practical, under the conditions of that charity which ‘never 
 faileth ’ to win. And we must remember that such revival is 
 also the hope and aspiration of others than ourselves. It is a 
 prospect on which the national Churches of Russia, and 
 Greece, and of other lands, are prayerfully bent. 
 
 I feel, however, that the conventual system in Palestine 
 and Egypt is limited in its operation for good. It does not 
 adequately promote free and liberal education either amongst 
 priests or people ; nor does it sufficiently alleviate the terrible 
 poverty of the lower classes of Eastern Churchmen. It leaves 
 it too much open to any one who will to educate or to relieve 
 necessities which the Church should meet. It invites, therefore, 
 the aggression of good men, who, with the anger of compassion 
 in their hearts, look only on what they can themselves do in 
 the individual case before them, and take up those whom the 
 wealthy convent or the rich priest are leaving destitute, whilst 
 they are adding house to house and field to field for the 
 aggrandisement of their monastery. These are not matters of 
 * Article xx. + Article xxxiv. 
 
56 
 
 doctrine, or of superstition, but of the neglect by God’s 
 ministers of that sacred claim of the Lord of the Church, 
 
 ‘ Inasmuch as ye did it not to one of the least of these, ye did 
 it not to Me.’ * The conventual system is lukewarm in the 
 education of the masses, and in the relief of the poor. 
 
 Conclusion. 
 
 I have, on full experience of the difficulties and responsi- 
 bility of our position in the East, and with sincere appreciation 
 of the personal devotedness of those who are working here, 
 expressed dissatisfaction with the present tendency of our 
 Church work; and I have also proposed a practical remedy.! 
 It is necessary that the Church should exercise some control' 
 over the projection and conduct of missionary work within this 
 bishopric. It is not, perhaps, primarily our own, nor is it 
 likely that it will remain solely ours. It should be undertaken 
 in such a way as may fairly represent the missionary spirit of the 
 Anglican Church, so that it may beneficially influence the rise 
 of missionary enterprise in the Bible lands. It must not, 
 therefore, be narrowed to a party question : it is a Church 
 question. It would be thought wrong on my part were I to 
 advocate the introduction of advanced ritual in dealing with 
 Moslems and Jews ; similarly I cannot advocate dealing with' 
 Orientals on the lines of the opposite extreme. Neither 
 represents the Anglican view, neither would influence the 
 East ; the experience of half a century decides that point. 
 A due attention to the bent of the oriental mind, its love of 
 objective and symbolic teaching, and a due consideration of 
 what is successful, as well as of what is wanting, in the methods 
 of the ancient Churches around us, and a close attention to the 
 organization of the Church, are a necessary study for those 
 who would promote Eastern Missions ; and I have indicated 
 that diligent thought must be given to the missionary move- 
 ments of National Churches in communion with the ancient 
 Patriarchates. 
 
 I have already shown that I decline to accept from the 
 * St. Matt. xxv. 45. f Pages 10-12; 16. 
 
57 
 
 societies the isolation of the Bishop from the direction of 
 missionary work under their hands, and the sole administration 
 of it in London offices. It is not fair to my successors that I 
 should accept what my predecessors did not allow. It is 
 contrary to the spirit of Church missions and of our own 
 customs elsewhere. It is contrary, also, to the custom in this 
 bishopric before its revival, and to the conditions under 
 which we are allowed to undertake missionary work in these 
 lands with the assent of the Government of the country, and 
 also of the Churches of the land, who are their subjects. 
 It is not successful on its own lines ; it does not present the 
 wholesome and stimulative influence of English missionary 
 spirit, where its rightful presentation may be fraught with 
 excellent future results, but where its misrepresentation is 
 peculiarly dangerous. The change I have merely outlined 
 may be worked into detail with every consideration for the 
 missionary aims of the societies, whose goodwill and co-oper- 
 ation within the limitations of Church order I desire, and for 
 the decided benefit of their legitimate work. If no change 
 seems possible to them, which may bring English Church 
 work more into accordance with English ways and their own 
 customs elsewhere, the only alternative is to work on as 
 amicably as possible (and, happily, there is no personal question 
 involved), until the present policy of the societies reaches that 
 crisis which is inevitable under any political change in these 
 lands, and most probably without such change. 
 
 If we were working amongst heathens, where there is no 
 previous knowledge of Christianity, and no exhibition of it 
 other than that of the English mission, the course would be to 
 wait until the growth of the native Church mind adapted 
 itself to, or modified, the positioa But in Church lands, and 
 with two such questions before us as those in these Bible lands, 
 and with that of the Jewish question touching the whole Bible, 
 and therefore with some decreed future, we must be careful not 
 to prejudice the free course of Christ’s mission by irregular 
 restrictions, which are becoming excessive. 
 
 We are at this moment in permitted occupation of the 
 trust : to retain it, or to give the impulse which such a com- 
 
58 
 
 munion as ours ought to aspire to give to future missionary 
 movements, we must deal with Church questions as Church- 
 men of the historic ages of the missions of the East have dealt 
 with them, and as will develop any Eastern interest in them 
 that may be possible of utilisation hereafter ; and as our own 
 Church, and that of America, now elsewhere deal with them. 
 
 We stand in the rising daylight, the ‘ Eastern question ’ of 
 the Church and the prospect of the Church of the Hebrews 
 gather outline in the mists of daybreak. The mission of our 
 Bishopric is the mission of peace, and goodwill, and unity, 
 where there is strife, and jealousy, and separation. What is 
 actually being seen of us in these lands ? 
 
 Brethren, ‘ the grace of the Lord Jesus Christ, and the 
 love of God, and the communion of the Holy Ghost, be with 
 you all. Amen.’* 
 
 2 Cor. xiii. 14. 
 
APPENDIX. 
 
APPENDIX. — Statistics of Work. 
 
 to 
 
 I 
 
 CO 
 C5 
 00 
 I— I 
 
 p4 
 
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 £ 
 
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 C/3 
 
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 f* : 
 
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 U* ; 
 
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 Cb 
 
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 (xi 
 
 
 GF 
 
 
 
 
 
 
 
 
 
 
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 •ifepung 
 
 
 ££ 
 
 
 CO 
 
 s 
 
 
 £ : i 
 
 •sjuroiunuiuiOQ 
 
 
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 • Oh C* 1** Cl CO CO 
 
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 cc x. 
 
 a a 
 
 u 
 
 •CJPSUOUUCtf 
 
 cjpco! 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ‘ 
 
 
 
 
 
 
 
 STATIONS. 
 
 Palestine. 
 
 Jerusalem {Bishop s Che 
 Jericho* 
 
 Syria. 
 
 Ainanoub 
 
 Beyrout 
 
 Egypt. 
 
 Alexandria {St. Mark) 
 Assouan * (incomplete) 
 Cairo ( A ll Saints) 
 Helouan* 
 
 Luxor* 
 
 Mena House * 
 
 Port Said {Epiphany) 
 Ramleh {All Saints) ... 
 Suez 
 
 Cyprus. 
 
 Nicosia {St. Barnabas) 
 Lamaca* (vacant) 
 Limasol (vacant) 
 
 * Season Chaplaincies. 
 
 Note. — G F=Great Festivals. F=A11 Holy-days. M 3=Thrice Monthly. \V=Weekly. 0 = Occasional. 
 

 
 < 2 
 a o 
 
 5 12 
 
 TIWS 
 
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 72 
 
 
 
 
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 Schools. 
 
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 - : 
 
 
 
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 cn m 
 
 
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 SO 'O 
 
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 O O 
 
 
 
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 •uoissifM u; pszpdEg 
 
 »o : 
 
 
 
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 jj.I 
 
 
 
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 x«s 
 
 
 
 STATIONS. 
 
 Cairo 
 
 Haifa 
 
 Bey rout 
 
 Jerusalem (see Note) 
 
 "C-3 
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 .20 
 
Church Missionary Society. 
 
 Medical 
 
 Mission. 
 
 •JB^S 
 
 2 
 
 II 
 
 5 
 
 4 
 
 X 
 
 2 
 
 •iCaBsuadsiQ 
 
 I 
 
 X 
 
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 :: - - 
 
 Attendance. 
 
 *3rtei3Ay 
 
 m ; o Q: Q : m CO <N Cl QO 
 
 O' . Cl 0 • 0 • tvoO tv M 0"0 
 
 « *h m n mm 
 
 •saipjntQ zsqiO 
 
 m ct • • Mint-v* n o> t n 
 
 O' tv M ..M'O'O-MO' yf'O 
 
 M M Ct M M 
 
 •SOSHJQ pUB SU15[SOJ>[ 
 
 M -If 
 
 vo m oo ; ; «*-oo O' ; m ^ >o co 
 
 m m ro . . m m m . m m 
 
 •uoissij^ ui pazijdug 
 
 ; ; tv m ;;NroO';cOMCiO' 
 
 Day 
 
 Schools. I 
 
 s l J !0 
 
 . 
 
 X 
 
 2 
 
 X 
 
 X 
 
 2 
 
 X 
 
 X 
 
 X 
 
 3 
 
 X 
 
 X 
 
 •sAog 
 
 mm ct m ctctMinMmcttvcnct 
 
 •spotps 
 
 mtv g ct ci co oo ro « « rove co ^ 
 
 •spoips UldlUUJdAOQ 
 
 £ 
 
 M. § M M; M; MCOMIOMM 
 
 •sjooipg /Cnpung 
 
 I 
 
 1 
 
 2 
 
 1 
 
 X 
 
 2 
 I 
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 5 
 
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 *SSUU33]^ 
 
 :: «*. m ; : : ^ : m : ct ct 
 
 : : ^ « : : : : : 
 
 Services, j 
 
 
 ct m . . m • 
 
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 GF 
 G F 
 
 GF 
 G F 
 GF 
 G F 
 G F 
 
 •Aepung 
 
 ct m m ct mctctoctoctooctoo 
 
 Holy 
 
 Communion. 
 
 
 
 •Aep-A^H 
 
 GF 
 
 GF 
 
 GF 
 
 GF 
 
 G F 
 GF 
 GF 
 
 •Aepung 
 
 sS s s a : sS £ : ss s • 
 
 •suoijBuijyuo^ 
 
 : ; ; : ct : o : : : m : ; ; 
 
 •suispdeg 
 
 •o ct „ co co; ro ><t- mo co t- : 
 
 00 NN NM ION Ih. 
 
 •sjuBoiunuiino^ 
 
 N f lO tv vo : Oj'OCt 0 O' O O' 
 
 c* ct -<r m m : o • moo o>t to 
 
 Congregations. 
 
 •uoissjn ui pazndeg 
 
 vo ct ? m m ; oo ; o*o o o : : 
 
 . m. m. m cv co co •• 
 
 •satpjtitft Jsqio 
 
 CO O' VO tv;Q:0*M^-tvOM 
 
 m m • vo • m ro O>oo co 
 
 •suiaisoj^ 
 
 
 •qsaSug 
 
 oo ^ ■»*- con «o>oo:vo; Ct’t 
 
 •sjaipcaj, P uc sjsitpaiiQ 
 
 ^ ct t> * N ro tv vo m mtv coco 
 
 •X3js|3 
 
 M • CO M CO N Ct m ct j Ct • Ct • 
 
 •tuoog jo tpJiitQ 
 
 X 
 
 XX O : XX Oj OX OX O : 
 
 STATIONS. 
 
 Acca 
 
 1 Out-station 
 
 Cairo 
 
 2 Out-stations 
 
 Gaza ... 
 
 1 Out-station 
 
 Jaffa _ ... 
 
 2 Out-stations 
 
 Jerusalem 
 5 Out-stations 
 Nablus ...^ ... 
 5 Out-stations 
 
 Nazareth 
 
 7 Out-stations 
 
 Salt ... 
 
 4 Out-stations 
 
 N.B. — None of the Churches in the hands of the Church Missionary Society are consecrated or licensed. 
 
26y tl )t 0am c autljor. 
 
 PRIMARY CHARGE. 1890. Price is. 
 
 SECOND TRIENNIAL CHARGE. 1893. Price is. 
 
 (WELLS GARDNER, DARTON, & CO.) 
 
 THE HOLY WEEK AND THE FORTY DAYS. Two Vols. 
 
 (W. SKEFFINGTON & SON.) 
 
 Note — The Seventh and other Illustrated Reports of the ‘Jerusalem and 
 the East Mission Fund,’ referred to in this Charge, may be had from the 
 Secretary, Rev. W. Sadler, Demblehy Rectory, Folkingham.