Dushaw, Amos I

Dushaw, Amos I. Proselytes of the Ghetto. New Brunswick, NJ: J. Heidingsfeld, 1909.

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Proselytes of the Ghetto

AMOS I. DUSHAW, B.D.

TIME: THE PRESENT

PLACE: NEW YORK

J. HEIDINGSFELD, Publisher

New Brunswick, N. J.

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Copyrighted 1909

Amos I. Dushaw

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I dedicate this book to a friend of Israel,

Rev. I. P. Patch,

Ex-President of Redfield College, South Dakota.

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(Rev.) Amos I. Dushaw,

East Meredith, N. Y.

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FOREWORD.

“Thy Kingdom come, Thy will be done on earth.” Even so Jesus taught His disciples to pray, and to labor that their prayer might be realized. The “Proselytes of the Ghetto” is designed to help in the realization of that prayer. All earnest seekers after truth, and workers in God's Kingdom, by whatever name they may call themselves, whether Jew or Gentile, will find in this book a kindred spirit. They may not agree with all the statements therein, nor with the remedy suggested, but after a careful reading of the book, they will realize that here is one whose sole aim is to bring in the Fatherhood of God and the Brotherhood of Man, and whose motto is:

“Neither Jew nor Gentile;

Neither bond nor free;

Neither male nor female

But all one in Christ.”

Mr. Dushaw, both by birth and by education, is eminently fitted to treat the subject under discussion. He speaks whereof he knows. Every honest observer must admit that, for some reason or other, the Church—the organized expression of Christianity—has failed to solve the great Jewish problem, and has not even grasped the opportunities that lie before her in this connection. Our prayer is that this book may help to arouse the Church to a sense of her duty and privilege,

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and that, rightly interpreting the Life and Words of Jesus, she may so hold Him up before the world that He may draw all men unto God.

“Ring out old shapes of foul disease;

Ring out the narrowing lust of gold;

Ring out the thousand wars of old,

Ring in the thousand years of peace.

“Ring in the valiant man and free,

The larger heart, the kindlier hand;

Ring out the darkness of the land;

Ring in the Christ that is to be.”

ALFRED J. SADLER, M.A.,

Presbyterian Manse,

Stamford, New York.

July 20, 1909.

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PROSELYTES OF THE GHETTO.

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CHAPTER I.

FELIX was a Marxian Socialist. He had been bred in the revolutionary circles of Europe. He had drunk at the fountain of revolutionary literature. He had fought at the barricades against the hordes of Russian soldiery and hoodlums. He had mingled with a new people, a people who did not know the meaning of “Christian” or “Jew”; but who knew and felt the meaning of “Man.” He was a pure product of the revolutionary spirit, and as a so-called atheism, or agnosticism is a twin sister of this spirit, he was without a creed; but not necessarily without religion. He was not an atheist. Strictly speaking there are no atheists. A personal God may be rejected, but something else is substituted. In reality he was creedless and not Godless. In his land religion was dominated by the bureaucracy, and generally acted as the staunchest supporter of political tyranny. It was an oppressing religion: one which sought to crush the noblest aspirations of its adherents, and ruin or ruthlessly slaughter those who attempted either to purify it, or to abolish it completely. Its priests were debauchees, and slaves of those in authority. It created and supported racial and class antagonism. True religion seeks to unite mankind; creeds seek to disintegrate, to create unbridgable chasms between man and man. The former followers of this

creed became comrades of their so-called former enemies the moment they broke loose from their godless creeds.

All absolute Monarchies and State Churches are oppressive except where their power has been weakened by the rise of Democracy. True Democracy is the natural foe of all creeds, political or religious, which thrive on the ignorance and superstition of the masses. But in spite of all the misery the Absolute Monarchy and State Church of Russia had inflicted upon its inhabitants, Felix loved the land and its inhabitants. What upheavals he had witnessed there! What mighty changes had taken place in this land of utter darkness! Changes which are bound to influence the destinies of the whole world. For with the overthrow of the Bureaucracy and Tzardom, the mightiest bulwark of modern tyranny, and with the establishment of a great Democracy, great minds and noble hearts will find full play. What other lands have produced nobler characters than Russia! Millions who have laid down their lives on the altar of freedom will be the seed of a new humanity,—a humanity with a universal flag, a universal parliament, and a universal patriotism. Cowardly crimes will no longer be committed in the name of a false conception of patriotism. All racial and class antagonism will give place to a most generous emulation. Man will strive with his neighbor, not to take advantage of his weakness, but to help him. Selfishness will be obliterated and unselfishness will find expression in endless forms. Had not Felix witnessed the enemies of the past,—enemies created by a grasping bureaucracy and class egoism, uniting for the purpose of overthrowing the parasites and vampires of the masses! Did he not see the orthodox Russian and orthodox Jew,

formerly such deadly enemies, casting aside their racial differences, and mingling their blood upon the altar of freedom! Russian emulating Jew, and Jew emulating Russian in an effort to overthrow the Russian political and ecclesiastical tyrant, and Jewish usurer. If current Christianity was to him synonymous with cruelty and superstition, he had nevertheless learned from the writings of Tolstoy to appreciate to some extent the teachings of the Nazarene.

Tolstoy has been the greatest force of modern times in bringing the Russian Jew to an appreciation of Jesus. The present generation of Russian Jews do not consider Jesus as an imposter; but as one of their own, one who is worthy of admiration, whose teachings are essentially Jewish, but who is not to be placed on an equality with God.

Felix was, what he was, not so much by nature as by nurture. His father had adopted the revolutionary ideas long before his son knew the difference between right and wrong, and he made no attempt whatever to instill into the soul of his child the ideals of religion. He wanted his son to be free from all past superstitions; to be a man full of sympathy for the oppressed, and a bitter foe of all creeds which created schisms between man and man. Thus the child grew up and imbibed the ideals and spirit of the revolution from his infancy. His mother was a quiet, docile woman who made no effort to interfere with her husband's ideas of training children. The house was a rendezvous for members of the Terrorist party. When only eighteen years of age Felix was master of the revolutionary literature, and ready to take his place in the ranks of his party. It was with great joy that he looked forward to taking part in an organized plot

against the chief officials of his city who were directly responsible for the massacre of Intellectuals and Jews. But before this plot could be carried out, the police learned of it, and Felix was obliged to flee from Russia. The father felt it his duty to remain there, while the son became a wanderer on the Continent in the society of other exiles.

On the Continent he came in contact with Christians who, if they did not sympathize with the methods of the Terrorist party, were nevertheless praying for the restoration of his people. Through these people he was gradually led to make a closer study of the New Testament. He was amazed to discover what a winsome personality the Nazarene had. Somehow he felt himself being drawn nearer and nearer to Him. He saw how Jesus had compassion on the multitudes who were as sheep led by selfish shepherds. He saw what a strange similarity there was between the teachings of Jesus concerning the new Kingdom, and that of the Revolutionists concerning the coming Republic. In both institutions oppressions would cease and the brotherhood of man be established. “Why, oh why,” he would cry out now and then, “do not the millions of professing Christians make an honest effort to put the sublime teachings of their divine Master into effect?”

The Russian Jew who reads the New Testament for the first time, is like a man who, on climbing a mountain, finds himself enshrouded in a thick cloud, and as he rises higher, he at length reaches the summit of the mountain where he sees the sun shining in all its splendor and beauty. Below him are the thick clouds, corresponding to human creeds which lead to unkind thoughts, petty jealousies, cruel and ignorant prejudices,

and non-chivalrous deeds. Here, far away from human inventions he finds himself in a limitless sphere of love and sympathy where creeds vanish before the Giver of light and life. The thought instantly comes to him, “Is this what I beheld below?” but his soul resents even the very suggestion of a possible resemblance between the atmosphere of the mountain top and that of the valley. What sights he now beholds! The light has revealed to him a larger horizon than he ever beheld before. Here he discovers that God's love is wider than petty creeds have represented, and that the life and teachings of the Nazarene have been caricatured by many of his followers. Here he discovers that the New Testament is not anti-Semitic and that Jesus was a loyal son of Israel, who came to break down the barriers which separated man from man.

Felix was gradually losing sympathy with the Terrorist method of ushering in a new condition of things. He was not hardening his heart, nor blinding his eyes to the noble aspirations of his zealous and self-sacrificing comrades; but he simply questioned their methods of working. He thought again and again of those memorable words uttered by Jesus, “and ye shall know the truth, and the truth shall make you free.” “Verity, I say unto you, every one that committeth sin is a bondservant of sin.”

From the Continent he went to London where he studied the English language. Here he experienced much hardship. Here he knew by experience the meaning of the words of Jesus, “The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” After a year's stay in London he managed through the kind assistance of a proselyte to sail for New York.

Felix arrived in New York with letters of introduction to prominent religious workers. They appreciated his enthusiasm and advised him to prepare for mission work. Here he united with the church. Here he met Marx, also a son of the revolution, who had had a similar experience. He came to his assistance. Marx had been a missionary, but was now practising medicine. He was still a zealous follower of the Nazarene, although not in sympathy with the religion of the church, and he recommended his friend to a college president who gave Felix a scholarship in his college. His former studies of the works of the great Socialists enabled him to become a specialist in literature, history, economics, and sociology. His fellow students called him the Revolutionist. Felix was amazed to learn how little the students knew of the great social and economic questions of the day. They had practically no interest in the labor movements; and when an opinion was expressed, it was generally in sympathy with the Capitalist class. To his great surprise and disappointment he saw students on several occasions taking the places of strikers.

The college not being situated in the metropolis, Felix soon longed to meet again his revolutionary friends. To have a glass of Russian tea, and discuss the social movements with enthusiastic boys. What a great awakening would come, he thought, if his former comrades would couple their enthusiasm with his. His socialistic friends were just as much in earnest as he was, while the boys he met in college at their best were only half-hearted. He believed that they could bring about a revolution which would be of far greater importance than any of the preceding ones. That heaven would be brought down to earth; and that the earth would be raised up to heaven. The human and divine

would be bridged forever, and all injustice would vanish like a summer cloud. After graduation he returned to the metropolis and in the fall entered the “Hall of the Prophets.”

Felix, as we have said, was a product of the revolutionary environment. When he accepted Christianity, he gave up the revolutionists' methods of ushering in the Kingdom, but he did not lose their enthusiasm. That which characterized his friends, utter disregard of self and self-interest, also characterized him. He was not a lover of money; but of knowledge and freedom. When he entered the theological school he believed he had fallen among Prophets. Surely, he thought these men must be incomparably superior to the Russian Seminarists! The Russian Seminarist is as a rule neither a lover of knowledge nor freedom. But it was not long before he discovered that he had not fallen among Isaiahs and Pauls. Only a few were interested in the practical problems of life.

After graduation he accepted a call to a church. From the surface everything looked bright; but some found fault with his theology, and others with his sociology. He resigned, not with a view of accepting another charge, but to remain independent. He felt that he could not be a true freeman as long as he was dependent for his support on an undemocratic institution.

No proselyte, raised as Felix was, will ever find himself at home in the church. Men of his type possess too much individuality. The Ecclesiastical authorities desire their proselytes to be devoid of individuality,—to be diplomatic and politic, and not to show a spirit of independence. As a matter of fact few proselytes of Felix's type are to be found in the church.

It was after this occurrence when he was alone in his

room, recalling his past history and recent experience, that he wondered whether he had not made a mistake when he united with the church, that he cried out, “What am I, Christian, Jew, or neither?”

Only He who experienced the agony of Gethsemane knew the inward struggle Felix was now experiencing. Was the Father of Light going to desert him? “Show me the way!” was all that he said. And the Father did show him the way. He felt a new sensation,—he was strengthened, and resolved to remain in New York, and to champion the truth as he understood it. No ill feeling filled his breast for those who were directly responsible for the agony which he had experienced. He now took to lecturing and writing. “I will be a messenger to those dwelling in darkness,” was his decision.

CHAPTER II.

THE foreign problem was becoming more pressing. Europe was pouring in its people by the thousand. The great centers of population were more foreign than American. The older inhabitants were gradually retreating before the steady and onward march of Europe's masses. In many sections of the community the English language was seldom heard, and signs with foreign letters stared one in the face from innumerable business houses.

The municipality was doing much to Americanize the coming generation. Large public schools with a seating capacity for thousands were erected in the congested quarters of the city. Blocks of tenement houses were removed to make room for pleasant parks for the benefit of the poor people. Wealthy citizens erected settlements

and libraries, while the Protestant churches moved away to more congenial quarters, where the filthy foreigner would never be seen nor heard. In some cases the churches situated in the foreign sections were sold to the Jews, not at a loss, but at a large gain, and the money sent to convert the heathens of Africa and Asia. The few remaining Protestant churches were not sold out because their old pastors still managed to keep a few together and to draw their support from wealthier churches. The Protestant church had no message for the masses and so they retreated like the Canaanites did before Joshua and his hordes. The great metropolis was practically a loss to the Protestants.

The clergy as a body did not appreciate the seriousness of this state of affairs. Some succeeded in getting charges elsewhere after slaughtering their own charges. It was a matter of self-preservation. But in the church were men and women who deplored this condition of things,—those who gave largely, and who desired to take their Master at His word, when He said, “All power is given unto me,” “and lo! I am with you alway even unto the end of the world.” The constituted authorities in the church had proven themselves incapable of meeting the spiritual needs of the incoming masses, particularly the masses of the Ghetto, and now the laity desired to know the cause of this.

History was simply repeating itself. The Temple gave place to the Synagogue; the Synagogue to the early Christian Church; the early Christian Church to the Roman Catholic Church; the Roman Catholic to the Protestant Church; and the Protestant Church divided itself into innumerable sects. But in every case it was not the supposed pillars of the churches which stood for progress. Progress was achieved against the

wishes of these pillars, and these pillars had to be pulled down in order that a new edifice might be erected upon the old foundation—“Truth.”

It was in the month of June, in one of the most beautiful summer resorts of Massachusetts, that a large body of ministers assembled in convention to consider the weighty problem confronting the Protestant church in the metropolis. Every denomination had its representative at this gathering. But imagine their surprise when it was discovered that the Ghetto problem was

forgotten. A committee was appointed to select speakers from among the missionaries of the Ghetto who would present their cause. Instantly all the missionaries started for the convention. When they arrived they organized themselves and began to select speakers whom they considered to be the most competent to present their cause in the ablest manner. These proselytes were certainly a representative body, nearly every European Ghetto had its representative there. One was a Lutheran by conversion, and a Roumanian by birth. Then there was Mr. Davidovitch a preacher in the Methodist Church. Mr. Herman was a German Jew. He was a walking directory, and he knew every missionary, proselyte and non-proselyte. Poland was represented by Mr. Levi, very prominent in the mission field. But much to the disgust of Mr. Levi, Mr. Finkel, a fellow-countryman of his was there too. The two Polish Jews could never work together. They had tried it and made a wretched failure of it, because one was trying to cheat the other. They then separated, and one tried to outdo the other in the fleecing of the Christian public. They both posed as wonderful scholars. The former claimed to have been a Rabbi in Europe; while the other claimed to be the son of a wealthy manufacturer.

The truth was this: one was the son of a butcher in Poland, and the other was a son of a man who manufactured whiskey under cover of darkness. Marx, now a physician and editor of an interesting periodical, was there too. Mr. Abramson, a native of Holland, and a preacher in the Baptist church, was a good man, of a pleasant appearance, and a friend of Marx.

The Gentile speakers, with few exceptions, were men of a decidedly material trend of mind, and such as were not competent to discuss the Ghetto problem. Among them were such who had been a failure in the ministry, and who sought to become mighty by arrogating to themselves superior claims, and to misrepresent the moral condition of the Ghetto.

When Marx suggested that Felix be invited to deliver an address, many of the delegates instantly protested. They said that for the sake of peace, Felix should not be invited to speak at the convention because he denied the theory of the verbal inspiration of the Scriptures, and was not altogether in sympathy with proselyting the people of the Ghetto, and was too outspoken before the general public.

In the meantime, the Rev. Mr. Peters, a friend of Felix, had expressed a desire before the clergymen that Felix be invited to deliver an address on the Ghetto problem. There was no objection raised here, and Mr. Peters was instructed to send for him immediately. Mr. Levi created quite an uproar when he heard that Felix was coming. But he soon quieted down when Mr. Peters informed him that it was the wish of many of the clergymen that he be sent for.

The last day of the convention was given over to a discussion of the Ghetto problem. The Rev. Mr. Peters was in the chair, and he delivered an opening address.

Being a pastor in a church situated in that quarter, he showed a remarkable and sympathetic insight into the problem. The address was well received by all. There were addresses delivered on various themes. Mr. Herman read a paper on proselyting fraternities. Mr. Levi read a paper, “What can be done to make missions in the Ghetto more successful?” Mr. Marx delivered a stirring address on the theme, “The need of educated workers in the Ghetto.” He claimed that most of the missionaries were too illiterate to reach the intelligent Jew. He also pleaded for a manly missionary body,—for men who would not all the time be crawling on their knees.

A heated debate followed this address. Mr. Levi being the foremost of those who resented the sentiments which questioned their ability as workers. A few seats away from the platform sat Felix. He had kept silent during all these discussions. But when he heard Marx abused it was more than he could endure. As soon as the Rev. Mr. Peters had succeeded in bringing the delegates to order he arose, and asked for the privilege of making a few remarks. The request was granted, and soon applauses rang from one end of the hall to the other. He pleaded for fair play.

The Rev. Mr. Peters was pleased with his young friend's remarks. At the close of these remarks Mr. Peters announced that the best address of the convention would be delivered that evening by Felix. The audience cheered; but Mr. Levi and some of the other delegates sat still with broad frowns on their faces. They hated to see Felix loom up so conspicuously.

Felix spent the greater portion of the afternoon in his room putting a few finishing touches to his address.

He read parts of it to Marx, who criticised occasionally, and asked him to modify a thought here and there. He also received a call from the Rev. Mr. Peters and he too requested him to modify some of his statements. Marx and the Rev. Mr. Peters were anticipating rather an exciting time that evening. They realized that not only the proselytes, but also many of the clergy would differ radically and cause some unpleasantness owing to Felix's statements. The three gentlemen then took a walk in the woods. The day was grand, and many were enjoying the freshness of the grass, and the beauty of the peaceful lake.

“There he is!” At this remark Felix turned and his eyes met the eyes of a young lady, beautiful and stylishly gowned, walking between an elderly gentleman and a young lady. It was but a glance!

“Who are those people?” enquired Felix of the Rev. Mr. Peters.

“I believe that was Mr. Parsons and his daughter, but I do not know who the other young lady is. I think I saw them this morning in the auditorium,” replied the Rev. Mr. Peters.

Mr. Parsons was a prominent business man in the metropolis,—a man honored for his sterling Christian character. He was a philanthropist, a leader in church circles, and a deacon in one of the most aristocratic Baptist churches. He came to the convention as a visitor, because he was interested in social questions, and his daughter and niece were with him. They were present at every meeting of the convention. But Marx and Felix were too radical to please Mr. Parsons. It was different with his daughter, Grace. She admired the frank remarks of the two friends, and she expressed a desire to meet Felix. At the table that day she had

defended Felix against several delegates who criticized his conduct in the past. The more he was denounced, especially by Mr. Levi, the more her interest in Felix increased, and she determined to make his acquaintance that evening. But her cousin, Miss Dora Stewart, could not understand how Grace could take such an interest in a foreigner, and a Jew at that, and one with whom she had never exchanged a word.

It was now about time for dinner, and the people were gradually vacating the fields and woods for their hotels and boarding houses. But Felix remained alone for a time, to enjoy the beautiful landscape and glowing sunset, and to receive strength from the Father of Light.

Felix could not forget that look he received from Grace. For a time it seemed to interfere with his thoughts. He longed to see her again, and he hoped she would be present that evening. As he was returning to his hotel, feeling confident that he was ready for his evening's work, little did he dream that from the window of her room, Grace was watching him, and impatiently waiting for the hour to arrive when she would be wending her way to the auditorium to hear and see him.

By 8 P. M. the auditorium was crowded. The Rev. Mr. Peters was in the chair. A hymn was sung, a portion of Scripture was read, and a prayer offered by a New York minister. Mr. Peters then made a few introductory remarks, and introduced Felix.

There was a stillness, as Felix, faultlessly attired, walked to the table and placed his manuscript upon it. Not far from the platform sat Miss Parsons. He caught her glance and they both colored. After addressing the chairman, he commenced his address on

“The Mission of the Hebrew-Christian body.” What follows is the essence of his address.

The first part was a resumé of the condition and character of the Proselytes of the Ghetto. This did not call forth any criticism although several clergymen occupying prominent churches in New York felt rather uneasy when he said that many of the ministers were more interested in the orthodoxy of a proselyte than in his general welfare. Felix was now talking from experience. Those who were chiefly interested in the soundness of his theology gave him the least moral support.

He said, “There are few clergymen who are competent to interpret the life of Jesus in the light of the Jewish Hope.”

There was a murmur at these words, but a glance front the Rev. Mr. Peters soon quieted them.

Felix continued, “For a proper appreciation of Christianity a thorough knowledge of Jewish history is absolutely indispensable. A proper appreciation of the Jewish Hope would doubtless reveal to many that if the fountain is good some of the streams from that fountain are good also. That the Israelites are not all Shylocks, and that the most civilized races have their quota of Shylocks as well. It follows from this that it is the mission of the proselytes to stand as mediators between the church and the synagogue.”

He continued, “The Jewish Messianic hope was a glorious one. It looked forward to the reign of God on earth. The Christian pulpit in ignorance of this fact charged the Jewish race with being carnally minded, with having an unspiritual conception of the Kingdom. Yet, the church has been praying for nineteen hundred years the prayer, `Thy Kingdom come.' The Jew believed

the earth was the Lord's; the church believed it was the Devil's. And it therefore created an unchristian theology and an unchristian institution in the place of the personality of Jesus Christ, and concealed him behind a lot of ecclesiastical rubbish.

“The church,” he said, “needs as much to be converted as the synagogue, and since the mission of the Jew is preëminently a religious one it is doubtless left to the proselyte to bring this awakening about. Perhaps at this very time there is a Jew slumbering in the synagogue waiting to be called by Jesus to do this work. Furthermore, from the ranks of Israel will come the men who will correctly interpret and apply the teachings of Jesus. And the world will rejoice in its rediscovered Saviour.”

“Do you mean to underestimate the work of Luther, or Calvin?” enquired a Presbyterian minister.

Felix replied, “These men received their inspiration from the New Testament. They were undoubtedly great men,—men who have done much good; but see how inferior they are to the Prophets and Apostles, men who lived centuries before them. Calvin is responsible for the burning of Servetus, while Luther deserted the Peasantry of Germany, and during the latter part of his life hated the Jews. Why? Because the Jews of Germany would not accept Lutheranism. Jonathan Edwards was a good philosopher and theologian; but does his conception of God coincide with the view Jesus had of the Loving Father? The Jesus of the Gospels is still in obscurity. Calvinism, Lutheranism, Wesleyanism, and other isms, stand out so conspicuously that Jesus is practically concealed underneath these isms. The world wants Jesus. It is weary with the lifeless creeds which originated in the minds

of theologians many centuries ago. Humanity craved for life, and the Messiah of the New Testament has it. Who is going to give this life to the world? Who is going to clear away the isms and rediscover the Saviour of Life? The church? The church is too much absorbed in its isms and property to find time to think about the Revealer of the Father, and the Giver of Life. It has the fire and wood; but not the living sacrifice. Only the descendants of the Prophets, the Nation chosen to be the spiritual teachers of mankind can kindle anew the Holy Flame. Pray God the twentieth century may produce spiritual giants as the nineteenth century produced social and political giants from the Ghetto. That men like Karl Marx and Ferdinand Lasalle may be raised up filled with the spirit of Christ as St. Paul was. What an awakening would then take place! As I study existing conditions, I cannot see how the American Church is going to produce such characters. Too many clergymen are out of harmony with the modern spirit. They are not the educators in the community, and they are not in sympathy with the struggling masses. The common people heard Jesus gladly, and so they did His Apostles, but the greater majority of His present interpreters can hardly get a hearing.”

Turning to the proselytes he spoke as follows: “You, comrades, ought to be the real power to-day. You ought to be the perfect trees of righteousness having your root both in the synagogue and church. You ought to be like the first body of Christians in Jerusalem,—their body was weak; but they had enough of the spirit of Christ to overthrow every obstruction in their endeavor to plant the banner of their Master everywhere. And they succeeded. Will you follow in their footsteps?”

“Must one necessarily be a proselyte in order to be used by God?” enquired a Methodist minister.

Felix replied: “You are anticipating what I am about to say. I do not deny that God has used Gentiles, too; but I am now discussing the position of the Jew. See how he used Baruch Spinoza, a Jew by race; but by religion neither Jew nor Christian, and in many points superior to both, As I study the life of this humble philosopher, I am more than ever convinced of Israel's true mission,—the bringing down of God to humanity, and the raising up of humanity to God. Rabbinism had obscured the God of the Patriarchs, of Moses, and of the Prophets with rites and ceremonies. Jesus revealed Him anew as `Our Father.' Then for over a thousand years the church became a sort of Pharasaical institution. The church relegated `Our Father' to the stellar spaces, and interposed between Him and His children an ecclesiastical institution. No one could come to the Father except through this institution. Humanity was lying dormant in ignorance, in superstition, and in darkness. The Father of Jesus was believed to be a tyrant. A mother of God and saints were created to intercede with `Our Father' in behalf of the children He loved. The world was believed to belong to the Devil. The masses were crushed, while the priests and princes lived upon the produce of their labor. Now a new Prophet appeared, a Jew, excommunicated by the Synagogue, but not prepared to accept the faith of a superstitious and tyrannical church,—Baruch Spinoza.”

The audience sat spell-bound when he uttered the following words: “Narrow minded Rabbis; bigoted Priests and ministers; and ignorant laymen may call thee, `Pagan Teacher'; but as for me, O shade of Spinoza, I

acclaim thee Mighty Prophet of the Most-high God! The Priests and Rabbis feared thee because thou wast a destroyer of their gods and temples and priestcraft.

“He saw the face of God in the flower, in the blade of grass, in the stars, in the flash of the lightning, yea, in every object in the universe. He heard his voice in the bubbling brook, in the rushing wind, in the roaring thunder, in the chirp of the bird, and in the still small voice of a child. For him the whole universe was full of God,—for him, the world was beautiful. He tore the veil asunder and showed us God afresh. Some may fear him, but never the true followers of the Nazarene.”

He continued: “I consider the New Testament to be the only means by which the Jew can get a true insight into the Personality of Jesus Christ. Let a Jew be grounded in the spirit of the teachings of the New Testament, and no isms in the Christian world will shake him. Furthermore, I believe with all my soul that Christ alone can satisfy the purest desires of Jew and Gentile. Both Jews and Gentiles have long dwelt in darkness. Let the church begin to follow Jesus; to take up His Cross. At the present time the church desires the crown without the agony of Gethsemane, and without the humiliation of Calvary.

“Fellow Comrades of the House of Israel, will you take up His Cross and follow Him, and thus become the true apostles of the twentieth century?”

The address was well received by most of the laymen and several of the clergymen. But Mr. Levi supported those Christians who found fault with Felix's interpretation of Spinoza.

During this long address there was one person in the audience whose eyes never wandered from the speaker. Captured by his enthusiasm, and by his manner of expression,

so different from what she had been accustomed to, Grace's admiration for Felix seemed boundless. At the close of the meeting, without an introduction, she grasped his hand and congratulated him on his noble effort. She also handed him her card requesting him to call at her home in the very near future.

This was but an expression of appreciation of an effort well put forth, but to Felix's heart there leaped an indefinable something which told him that Miss Parsons' good-will meant more to him than he was willing to admit.

What a contrast these young people were! She was a member of an old New England family which came over from Holland in 1620. She was raised in a most exclusive circle. Not until she had met Felix did she ever speak to a foreigner. Felix was a foreigner and a product of the revolutionary spirit. She was conservative; he a radical of the radicals. She was fond of the society of the church people; he preferred the society of the revolutionists. She was accustomed to the best of everything: a beautiful home and a life of luxury and ease; he had experienced all sorts of ups and downs in his short life. She was raised in a Calvinistic home; he had repudiated his revolutionary methods and the theologies, and built his theories on the teachings of Jesus.

Dora and her father noticed the change which had come over Grace and they attributed it to her interest in Felix. Her father had no objections to the young man's race, but he did seriously object to his radical views; while Dora objected to Felix's race.

CHAPTER III.

About two weeks later, Felix was sitting in his room in the lower part of New York city preparing an article for the press when Marx entered.

“How are you?” exclaimed Felix.

“Quite well for an old man,” replied Marx.

“Old man!” exclaimed Felix with a hearty laugh, “You do not look much like an old man.”

“It is not always years that produce age. Experience often makes one old, and so we have old men who are young, and young men who are old,” answered Marx.

“I am delighted to hear you philosophize in that manner, and trust I shall profit from your experience. You may thus save me much unnecessary trouble. It is said, `Wise men learn from the experiences of others'; may I be wise at your expense?”

“You are most welcome to all that I possess. But pardon me, am I trespassing upon your time?” enquired Marx. “I thought this would be an opportune time to call on you.”

Felix surmised what Marx referred to, so he assured him that he was not trespassing on his time.

The committee appointed to print the minutes of the convention decided not to include Felix's address with the others. Mr. Levi was largely responsible for this action. Now Marx came to assure him of his friendship and his willingness to publish the address in his publication. His was the only Hebrew-Christian periodical which did not strictly cater to the class of Christians who always look for signs and wonders. It did not deal with silly Talmudical, Jewish or Christian, interpretation of Scripture; but was in sympathy with

modern historical exegesis, and an address such as Felix delivered would be appreciated by the majority of his subscribers.

Marx said to Felix, “Do not allow the action of the committee to destroy your peace of mind, and old-time confidence. Furthermore, you know as well as I do that this convention will accomplish next to nothing, It was called to satisfy the demands of certain men and women in the church. An abridged report will be printed and sent out that a step has been taken in that direction. If the leaders of the various churches would have desired to see a vigorous work carried on in the Ghetto of our great city, they would have asked the best and foremost men of the clergy and laity to suggest ways and means of doing it. Let us prove it some day. We will call on Dr. Powers, who has recently preached a sermon on the importance of doing this work. We will ask him to put Mendel to work. You know he wants to be a missionary, and he is a capable man. Not that I expect anything from Dr. Powers, but I wish to convince you, and a few other friends, that this convention was called to throw dust in the eyes of the laity. But everything will yet turn out well. Time is on the side of truth, and this truth is marching on to victory. Truth can never be crushed, it can only be checked for a brief time. If in its onward march it is retarded for a while, it soon arises with greater force and under better conditions, and is as irresistible as Niagara. Error is like writing on the sand by the sea; truth is like a wave that washes it off. So we must not be discouraged. Comrade, if you have truth on your side, brace up, I say. I believe that these little ones will yet be forced to see it.”

“Thank you for your encouraging words. I certainly

do not feel so down-hearted. Why should I? But this much I do realize, namely, that the path of a true proselyte is beset with almost insurmountable difficulties. He is like a boat sailing between the rocks and the whirlpools. On the one hand are his former brethren eager to dash him to pieces; while on the other hand he must avoid being engulfed by the apathy, passivity and distrust of his new brethren. They have both shattered and engulfed many a noble enthusiast, one who dreamed as the Nazarene did; but we must sail between these foes of the truth, pick up the faithful stragglers on the way, and demonstrate that proselytes can arise from the Ghetto imbued with the true spirit of Christ. It belongs to the choicest of our race to spread abroad the power of the greatest manifestation of the noblest ideals of mankind coupled with the noblest manifestation of Divinity, thus endeavoring to create a new humanity. Churchmen and Synagoguemen cannot hold back the onward march of truth. They cannot destroy the living personality of Christ. The synagogue has cast Him off; while the church has substituted dead creeds in the place of a living leader. Many of our fellow proselytes have substituted the bondage of the church for that of the synagogue. Poor comrades! what a power they ought to be! They ought to be the perfect expression of the best there is in Judaism and in Christianity. Instead of supporting us, they helped to crush us; but we will try to break their bonds, then they will help us to erect a living body upon the living Christ.”

“Let me publish your article, including your last remarks,” said Marx. “I think you will create quite a sensation.”

“You may, if you wish; but I fear it will bring you

into disfavor with those who opposed me. Why should you seek for further trouble? You are already somewhat out of favor with them. Let us drop the matter entirely. What difference does it make to me whether my address is published or not?”

“It is of much importance. We must stand for the truth, and not be afraid to proclaim it. We must, as you express it so eloquently, free ourselves and our comrades from erroneous ideas and material shackles. Is not this worth all the trouble and inconvenience? Think, think, to awaken the people from their lethargy to take their place in the van as leaders of mankind! I know you stand for the loftiest principles, and I desire to stand by you. I am not afraid of what some might say. Have I repudiated my old belief to become a slave of the church? Come, let me have it.”

“You amaze me with your enthusiasm,” answered Felix. “I know that heart and soul you have compassion for the proselytes. Many of them mean well; but they have not sufficient courage to be true to what they know is the truth. It stirs my soul to its very depth when I think of those who are supposed to have absorbed the essence of the New Testament to be in economic bondage to ministers. Think! the offsprings of those who have survived the persecutions of millenniums to be slaves of those whose power has been shorn by the rise and spread of democracy. It did make me smile when those parsons were offended! They had been in the habit of thinking themselves the truest interpreters of Christ, and here an insignificant proselyte had the audacity to urge upon them to cast aside their dead formulas—the out-worn creeds of the early church. These creeds cannot serve as a rallying center for a scattered and broken humanity. Thinking themselves

the elect they were highly incensed at my appeal to the proselytes to arise and take their rightful place as true interpreters of their newly discovered leader,—the Christ. Here is the manuscript. God bless your loyal heart.”

“Thank you very much for giving me the chance to serve you. At the same time, let me remind you of Mr. Peters. He is our friend, and others may join us when they see our point of view,” said Marx.

“I hope so,” replied Felix.

A few minutes later Marx departed, and Felix was alone again. “What a grand fellow he is!” he mused. “His manly stand at the convention, and his willingness to publish my address, thus risking the sympathy of some of his subscribers, shows the stuff he is made of. Subscribers! How sick to the heart it makes me to find in the land of liberty men who are slaves of subscribers and advertisers! When, O when, will liberty really be enthroned on high, and all vestiges of toadyism be obliterated? Oh that men would learn to trust one another! Many precious lives have been sacrificed on the altar of freedom, and many more will yet be sacrificed before we see true liberty enshrined in every heart, blossoming like the lily. That time will come. Blood has not been shed in vain. Humanity will never rest until the rights of the weakest are protected, and until all intolerance shall have vanished like a dream.”

He looked at his watch and remembered that lie was expected at the home of Miss Parsons at 2 P. M. He then put aside his things and hurriedly left the house.

In the early part of the afternoon Grace and Dora were sitting in the parlor awaiting the arrival of Felix.

“Grace,” said Dora, “how can you take such an interest in Felix, seeing he is a proselyte?”

“Why not” calmly responded Grace. “What is there in a proselyte that is so objectionable?”

“Can a Jew become a Christian? Beside, he has such peculiar ideas,” answered Dora.

“He and I have had many interesting talks on the subject he is interested in, and he has such a peculiar and fascinating manner of explaining his views that he has almost converted me. Take for example his position on the Jewish problem. He tells me, and so clearly, that inasmuch as we love Jesus and aspire to be like Him, we inevitably hold the Jewish ideal in high esteem. How then can we logically despise the race which gave us Jesus? He also explained to me very clearly that Jesus came to abolish all racial prejudice, and to create a new humanity, based upon mutual sympathy. He also says, that unfortunately the church has not fully grasped this sublime truth. And to be frank with you, he cites you as an example.”

“I am sorry,” she replied, “that he thinks I am narrow-minded. Is it my fault? My views of life have been gathered from my environment. I never heard my pastor speak very kindly of the Jews. They are refused membership in my father's club. They are also refused admittance to the hotels where we spend our summers. But I am now willing to follow you and to be instructed by Felix.”

“Good for you, darling cousin! You will certainly learn much from him, as I have done in the short time that I have known him. My eyes have been opened. My interest in clubs, theatres and balls have lessened since Felix have opened my eyes to the nobler things. How much of my time has been spent foolishly in the

past! Here is a young Jew, apparently despised by my friends. Why? Is he inferior either in appearance or in intellect to the best of our gentlemen friends? You will readily admit that he is not. What a difference there is between their vacant eyes and his penetrating eyes! Our other gentlemen friends discuss nothing but theatres and balls, he discusses vital questions. Life has now a new interest for me. And this is all due to Felix.”

“Grace,” whispered Dora, throwing her arms affectionately about her, “you are in love with Felix, and from now on I shall never speak against him. I shall become a pupil.”

“Yes, Dora, I love him. He has captured my soul.”

“Hush!” said Dora. “I hear footsteps.”

“It is Felix,” replied Grace, and she rushed to the door.

It was a messenger boy with a special delivery letter asking Grace if she would accept an invitation to hear Parsifal the following evening at the Metropolitan Opera House.

“Don't look so disappointed, Grace dear. If he promised to come he will certainly keep his word.”

The bell rang a second time and Grace rushed again to the door. Another boy appeared with an invitation asking her to dinner that evening. Grace declined this invitation also.

The bell rang a third time, and this time it was Felix.

“Good afternoon, ladies!” exclaimed Felix. “Why, this is a most pleasant surprise to me. I wondered when I would have the pleasure of seeing you again, Miss Stewart.”

“And I, too, am delighted to meet you again.”

When Felix was seated, Grace said to him, “I was very sorry that you could not be here last evening. You disappointed a number of my friends who were anxious to meet you. However, I trust that you had a most pleasant time at the club.”

“So was I disappointed, but it was unavoidable. I trust that I am forgiven. By the way, I should like to have you both meet a friend of mine in the near future.”

“Is he a converted Hebrew?” enquired Dora.

“He is, but not to the church. He is a leader in the Socialist Club, and I am certain that you will like him,” said Felix.

“All right, bring him with you some evening,” replied Grace. She then touched an electric button, and a minute later a servant appeared with a tray of tea. The conversation then turned to an address which Felix delivered before a mixed audience in a church when many of those present resented some of his utterances.

“What! Have you delivered another address like the one I heard at the convention?” enquired Dora. “It appears to me that you are a troublesome character,—pardon the expression.”

“I am afraid he is,” laughingly replied Grace. “Can you not curb some of your radical utterances? I do wish you would!”

“You do! Must I be a slave of those over-confident parsons? Why should they be afraid to have some of their views questioned? They might at least be as chivalrous as the Pharisee Gamaliel.”

“And you are certain that you have the truth,” said Dora.

“I am, and I am prepared to stake my life on it.

When I accepted Christianity I repudiated many of my former views. When I united with the church I thought I joined the society of those who possessed the truth, and who lived up to it. What did I find? I found that envy, fear of death, and love of mammon filled the souls of many who prided themselves on their wonderful and saving theologies. I failed to find the bond of brotherhood amongst them. We had more of it in our revolutionary circles in Russia. I found in the American church a decidedly undemocratic spirit and an unkind feeling towards the Jew. Friends, you may not know how much you are indebted to Israel. If we killed Christ—you must not forget that Christ was a Jew, and that many of us died for Him. If He were here now, and preached those wonderful sermons, take my word for it, we Jews would accept Him. As a matter of fact the Jewish masses did not reject Him, and quite a few of the leaders accepted Him too, and during the past centuries He had among His followers many faithful Jews.”

“You do not mean to imply that we Christians would reject Him?” asked Dora.

“Many of you who make the most noise about Him certainly would. I do not wish to give you the impression that Jesus has no faithful followers among the Gentiles, but do not necessarily look for them in the pulpits and mansions. Look at your temples and mansions made of granite and steel while the thousands are perishing for want of fresh air and wholesome food. Do you blame the masses for refusing to go to your churches? Why should they go? Who wants them there? Let your fashionable parsons who preach on Sundays to half-filled churches be converted, take up the Saviour's cross as the Apostles did, and

you will soon see that Anarchism and Socialism of the anti-church kind will disappear. Ladies, why don't you drink your tea? Pardon me for speaking so long.”

They finished their tea in silence. Dora was thinking. Now she understood why this unusual sort of a character had won the affections of her cousin.

Grace was the first to break the silence. “I suppose these are the sentiments which my father resents. He does not object to you, but to your views.”

“I see,” answered Felix with a smile, “he loves the sinner, but hates the sin. It reminds me of Brutus and Caesar. Brutus loved the sinner Caesar, but hated his sin. However, he came to the conclusion that by doing away with the sinner he would do away with the sin also. A dead Caesar could not sin any more. The slayers of Christ thought so too.”

Dora, desiring to change the subject, said, “If Caesar had had some of the love Anthony had I would have liked him better.”

“Are you willing to be another Cleopatra?” asked Felix.

“Yes,” replied Dora, “for the man I love.”

“And you will not care, like Cleopatra, whether the man is Egyptian or Roman?”

“No, I will not.”

“Remember,” said Grace, “I will hold you to your word should another Anthony appear.”

Dora laughed heartily as she walked to the piano and played the Marseilleise.

“Good for you!” exclaimed Felix. “You are playing that famous old air most beautifully. I wish my friend Isidore were here to enjoy it, too.”

“Dora, be sure to play it when this Isidore is here,” said Grace.”

“Is he a critic, too?” enquired Dora.

“When will this criticism stop?” added Grace.

“When there will be no more need for criticism,” replied Felix.

“That means never,” said Grace.

Dora and Felix laughed aloud.

“Ladies,” said Felix, “this afternoon my friend Marx whom you met at the convention called to see me. I promised to return this call next Friday evening, but I find that I have a prior engagement for that evening. I suggest that we three call on him now and give him a surprise. I know he will be delighted to see you both.”

Grace and Dora agreed to go, and a few minutes later they left the house.

CHAPTER IV.

Marx married into a superstitious, ignorant, and grasping Galician family where the mere mention of the name of Christ was uttered with a curse. This family originated in the most fanatical section of European Jewry. His wife, however, did not possess the same feeling because she was raised in New York City and she had learned from the public school and from her numerous Christian friends that Jesus was not the character her parents had portrayed him to be. She loved Marx, and she did not care what he believed.

When Marx returned home, she, without waiting for his greeting, exclaimed, “Where have you been all this time? You left home this morning, and now it is time

for supper. I suppose you were with your friend again.”

“Now, Jennie, do be a good girl and get me something to eat. I am half famished.”

“What will you have?”

“Have you anything ready?”

“There is nothing ready. Will you have some herring?”

“Herring! I want something better than that. Can't we have some lamb chops for a change?”

“I have liver in the house. Would you like some of it?”

“Yes, providing you will fry bacon with it. It is tasteless without it.”

“I cannot let you have bacon because I expect mamma to be here this evening. You know how she feels about it.”

“Very well,” replied Marx. “Give me what you please.”

Jennie then walked into the kitchen to prepare supper, and a moment later Sara, her mother, entered. Marx greeted her, but she took no notice of it. “Ver is Jennie?” she enquired in a harsh voice.

Marx pointed towards the kitchen, and she instantly left him. A few minutes later they all sat around the table to partake of the meat, which consisted of fried liver and onions.

Sara was short and stout and she enjoyed her food. For a moment she saw nothing but liver and onions. She even forgot that Marx was a renegade. “Ach!” she exclaimed, with a loud smack of her lips, “Jennie, ver you get dis fine libber?”

Marx smiled and said to Jennie, “Can I have some butter?” (Strict Jews are not allowed to eat butter with meat.)

“Butter!” she cried out, horrified to think that her daughter might be breaking this dietary rule. “Mine Got! ver you buy dat libber? You buy it in a Kosher (Jewish) or Gentile place?”

“Mother, it's all right. And you Marx, stop your teasing her.”

Marx looked his mother-in-law squarely in the face and said: “Why do you object to Gentile food now when you eat it every summer in Sullivan County? Why have you made Jehovah a kitchen God who presides over kitchen utensils?”

Sara was deeply incensed at these remarks, because as a faithful Jewess she was always particular about her food, so she replied, “Ven I go to de kontry I only eat eiggs, brade, and jam. I nefer eat meat.”

“But the dishes are not Kosher,” replied Marx.

Jennie saw what this discussion might lead to so she interfered and Marx left the table, much to the relief of Sara. When Marx had gone, Sara said to her daughter, “Vhy is Marx so unfriendly? Is he seeing de christians agane?”

“I think that he meets Felix quite often,” answered Jennie.

Sara continued mournfully: “I vas in de hopes of making a good Jew of him agane, but dese christians and dat renegate Felix veel keel my efforts.” She sighed! She was going to say something more when Isidore, the Socialist, entered. He was faultlessly dressed, and walked with an air of independence.

“Good evening. Where is Marx?” enquired Isidore rather brusquely.

“You will find him in his study,” replied Jennie. Just then Marx opened the door of his study and asked him to walk in.

“As I happened to be in this neighborhood,” said Isidore, “I thought I would drop in to see you and find out how Felix is. I have not seen him for a few days. I wonder if he still intends to remain in the society of those hypocrites who profess to believe in the most ideal character of the ages, but who never attempt to practise what they believe.”

“Do not get excited. You socialists must learn to be more calm. Smoke this cigar, it will help you to think before you speak. I saw Felix this afternoon, and I would not be surprised if he were now at the home of a charming young lady he met at the convention and who has taken quite a fancy to him, and I believe he to her.”

“I am very pleased to hear it,” broke in Isidore. “I think it will do him good to spend an evening occasionally in the society of people who are not always discussing religious questions. The society of a young lady will do him much good.”

This conversation was interrupted by a rap on the door, and who should enter but Felix and his lady friends. After the usual greetings, Isidore informed Felix that he had been invited to act as judge on a debate at the socialist club. “Can't you bring your friends with you?” enquired Isidore. “You know that they will be welcome. You see, ladies, we believe in women suffrage, and ladies are always welcome to our society.”

“Thank you,” replied Grace and Dora.

“I see that you are liberal in your views,” said Dora.

“And you actually believe in woman suffrage?” added Grace.

“We certainly do. We desire to emancipate women

too, and then you will help us to do away with child labor and other ills of society.”

“What will you debate on?” enquired Dora.

“On the emancipation of woman.”

“Then I shall be pleased to hear it,” said Dora.

“And so will I,” said Grace.

In the kitchen sat Sara almost frantic with rage because Marx was receiving his Christian friend with such cordiality. When Jennie entered the kitchen her mother said to her, “Jennie, you must not be too goot to dose christians, because dey veel come agane.”

Poor Jennie was in a dilemma. She desired to please her mother, but she did not wish to act disrespectfully to her husband's friends.

Sara gnashed her teeth when Marx conducted his friends to the little bed where his child was sleeping. Sara believed in the “Evil Eye.”

“What a sweet child!” said Grace and Dora. But for Jennie Sara would have rushed out and said a few words in Hebrew to counteract the influence of the “Evil Eye.”

A few minutes later, Felix, Grace, Dora and Isidore left the house.

CHAPTER V.

Sara lived on the fourth floor of a six story tenement house on Columbia street. She with her husband and youngest daughter occupied four rooms.

This particular evening Sara was in her element: she was entertaining several of her friends, members of the same lodge. The guests were drinking tea with grape jelly which Sara had herself preserved. But

Jacob, a man, of seventy years of age, did not relish the jelly, and not being accustomed to drinking plain tea, Sara noticed that he was not drinking his tea as hurriedly as her other guests were doing. `Vhy you not drink your tea?” she asked. “It is de best Russian tea.”

“De best Russian tea!” he replied with a scornful smile. “I not agree mit you. De best Russian tea is in Russia. I recollect de fine tea vhat ve used to get in Odess. Oh, der is noting like dat in Amerika!”

“You alvays tok aboot Odess. Do you tink dat ve have not nice tings in Galicia?”

“Notting like in Odess. But if you veel geeve me a beet of lemon I veel like your tea better.”

“Lemon!” exclaimed Sara in utter disgust. “You Russians alvays vont lemon mit your tea. If you not like my jelly, vhy not have a little milk?”

“Meelk! You must tink dat I am a baby.”

“Very vell,” replied Sara. “Rachel, here is a penny, get a lemon.”

Rachel was rather a pretty girl of seventeen. She had dark hair and brown eyes. As soon as she left the house Jacob enquired, winking his left eye, “Has de shatkin (marriage agent) been here? Rachel is a good gerl.”

“Sh!” growled Sara. “I've seen him. She must not marry a renegate like Jennie did. I veel see dad she marry a pious son of Jacob.”

“But I have no son,” said Jacob smilingly.

“Ach! I not meen you. I meen a son of Israel, one dat goes to shool (synagogue) and Davvins (prays) evry day.”

In a rocking chair near the window sat Rebecca, a woman of about forty-five years of age, with a black

curly wig concealing her grey hairs. When she heard the words, “Shool,” “Davvin,” she could remain silent no longer. “Ach!” she said. “Mine husband Davvined in Russia all day, but here he stopped it leetle by leetle. He now works on Shabbas (Saturday), and also smokes on Shabbas, and makes hes own fire on Shabbas, and dont go to Shool. He call hemself a freetinker. And mine shildren,—Ach! Dey can't read de prayers, and dey are ashamed to speak Yiddish. Dey also call demself freetinkers, sozialists and anarkists.”

The entrance of Rachel prevented Rebecca from continuing her remarks.

Jacob now helped himself to a generous slice of lemon, which he put into his tea. “Ha!” he said, “dese emprooves eet. So, so, Rachel! Your sheeldren are notting and your man is notting. Vhat persecution cood not do in Russaia leeberti is doing in Amerika. Russia lern from dis land! You Sara, are mad dat Jennie marry a renegate, he vhot belief in de Nazareen. Vhot is a renegate?”

“A Jew vhat believe in de Gentile's gott is a renegate,” cried Sara. “Dat crucified von. He dat flew in de air, and de vomen beat him down mit cabbage heads. Dat mamser! (the illegitimate one). Great gott! De freetinkers are Jews, and I vould rader mine children marry de vorst Jew dan de best renegate.”

“So you hate Marx?” said Jacob.

“I do, and he know it,” replied Sara. “He vonts to keep a Gentile house,—eat meat mit butter. He vonts to make mine grandchild go to church. But I vill die before dis happen.”

Rachel watched her mother as she was getting more and more excited over the subject which was always on her heart and mind. She approached her, and

placing her hand on her shoulders said, “Mother, you must not get so excited. Have you forgotten the doctor's warning?”

“Sara,” said Jacob, “I don't know vhy you are so angry. Marx is a goot feller.”

“Vhat! Are you tinking of becoming a renegate?”

“Vhy so excited? In Russia vhen von becomes a renegate he gains someting. He become a citizen and have many preveliges. In Amerika he has all dese. Marx no hate de Jews. Felix no hate de Jews,” said Jacob.

“Yes, I tink you right,” added Rebecca, “Our landlord is a Gabbi (elder) in de Shool. Last veek he put a poor family in de street. It vas so cold! Marx and Felix come by and dey have pity on dem, and gave dem money for a house. All de Jewish landlords raise de rent so high dat ve slave for dem. My neighbor is a renegate and de landlord alvays raise his rent. Dis renegate has edication. He had a goot job vhen he vas a Jew. Now he has notting, and his vife she no goot to him. If I vas his vife, I stand by him. His name is Mendel.”

“Rifka! Rifka! Are you crazy?” cried out Sara.

“I like a man vhat has some religion. I am sick of den fellers vhat barks again religion, and demselfs are bad.”

“Rifka, you send your children to de mission school?”

“Yes,” answered Rebecca.

“Vhy not send dem to de Talmud Thora schools (a school for the study of the Jewish religion). Our lodge have von,” said Sara.

“And of vhat goot are soch schools?” asked Jacob.

Rebecca stood up and gesticulating with her hands, said, “Dey are no goot. Dey are taught to Davvin like

parrots. Dey are not taught good manners. Vhen my children come from de mission school dey are so nice, and sing soch nice songs!”

Sara looked depressed. It appeared that the whole world had conspired against her. Here, her own bosom friend was sending her children to the mission school. “Look out for de missionaries. Dey vill put cross-marks on der arms,” she said.

“Mother, who told you that?” asked Rachel. “They don't put cross-marks on the arms. Marx has no cross-marks.”

“Who told you dat?”

“Jennie told me so.”

“I don't belief it. I tink he has cross-marks. All renegates have dese cross-marks on der arms. Marx nefer vonts to show me his arm. But if he efer marks de child's arm”—she was going to make a vow when a rap on the door stopped her.

Jennie and little Rosie entered, and they were heartily greeted by all. Sara seized Rosie and pressed her to her breast. Jennie sat down near her mother, and Rachel brought her a glass of tea.

“Jennie, ver is Marx?” enquired Jacob. “I haf not seen heem in a long time.”

“He must be mit dem renegates,” replied Sara.

“Mother, don't talk like that,” answered Jennie.

“Vhat! Are you also forsaking me? I tink vhen I am ded you vill follow your husband. Ah! mine eyes vill nefer see that.”

“Mother, you must not get so excited. I am not going to desert you. But really mother, do you think that I am a Jewess? I do not keep the Sabbath on Saturday. Do I pray over the candles on Friday evening? In fact, I never pray. Did you teach me how to pray?

I never went to the synagogue. I was never asked to go to the synagogue. I am now true to the teachings of my father and mother. Besides, what is the matter with Marx? Is he unkind to me? Is he not a true father? Does he not seek to be helpful to everybody ?”

Sara appreciated the force of her daughter's words. In fact, she herself could not read the prayers, and she only went to the synagogue to show that she was pious. And when she moved her lips and shed tears it was to make her lodge-sisters believe that she could read the prayers. Then she also wanted to show her diamond ear-rings, gold chain, and gold medals which she received from her lodge for faithful service. “You are a Jew all de same,” she said. “You are not baptized, and I see no cross-marks on your arm. I tot dat vhen Marx married you he vould be a Jew agane. He is a smart and edicated man and vould be a light in Israel. Vhat is he now? Vhat are dem renegates are: hated by Jews and not loved by kristians, Are ve so cruel? If he not like de shool, he could go to the Temple where de reformed Jews go. If he vere not now a doctor he vould be a missionary shnorrer (beggar) like all of dem are. Dey are all rascals. Ve all hate dem renegates. I tink dat Felix, anoder renegate, influence him to go to church.”

Old Jacob interrupted her at this point. “You must not call Felix bad names. I love de young man. He is a friend of Israel. He has no folts.”

“He is von big folt, he is a renegate,” replied Sara.

“He is not. I vesh ve had more Felixes. He is an honor to Israel. Is Isidore de sozialist goot?”

“He is a Jew all de same. He don't belief in de Mamser,” said Sara, expectorating on the floor as a mark of disgust with everything that is Christian.

Isidore entered. He had no sooner seated himself near Jacob when Rachel brought him a glass of tea with lemon.

There was silence among the women for a moment, and Old Jacob took advantage of it by saying to Isidore, “Vell, vhat news?”

“Not much news. The Tzar still maintains too much power over the Duma. There is but one solution to this Russian problem: death to the Romanoff family.”

“And vhat den?”

“We will have a socialistic commonwealth. In this commonwealth all tyranny, religious, political and economic, will be no more, because the whole machinery of the state will be run in the interest of all.”

“Do you tink dat veel solf de Jewish problem?”

“There will be no Jewish problem, because there will be no State Church. Any religious sect that will dare to preach against any particular race will be ostracised by the people.”

“Do you tink dat conditions veel den be better dan in Amerika?”

“I certainly do. There the production and distribution will be carried on by the community in the interest of the community, and not in the interest of any particular class. And there will be no slums either.”

“You are a dreamer.”

“Am I? Thank you for the compliment. Dreamers are the ones who really accomplish something for struggling and suffering humanity. Was not Moses a dreamer? I am satisfied to follow in the footsteps of those great souls rather than be a disciple of our capitalists who think of nothing but money and pleasure, while the masses are wallowing in the mire, and in need of bread, sanitary homes, and the opportunity for mental culture.”

Rebecca was unable to remain silent any longer. “Vhen Jacob and Isidore come togeder dey alveys tok politics,” she cried out.

“Drink your tea,” said Rachel to Isidore.

Isidore then drank his tea, and Rebecca winked at Sara, indicating Rachel's interest in Isidore.

It was now 10 P. M., so Jennie started for home. Isidore volunteered to conduct her home, and after promising not to talk politics on the way, they and the other guests left the house. As soon as they had gone, Sara said to Rachel, “Ver is papa?”

“He is in his room and fast asleep.”

“How he come in?”

“Through the bedroom door. I knew that he didn't enjoy these talks so I did not betray him.”

“Turn out de gas and ve vill go to bed.”

CHAPTER VI.

THE Jewish restaurants on the lower East Side have not yet lost their primitive character, namely, the proprietor acting as host and the patrons as guests. Here the waiters do not hover over the guests like vultures, for tips, but treat everybody with the same courtesy. In one of these restaurants, frequented by the professional class of Jews, Marx and Felix were often to be found. Here they met the modern Jewish actor, a pleasant sort of a character. Here they also met the Jewish infidel, the socialist, the zionist; most of these characters were familiar with the life and teachings of the Nazarene, and they had the highest respect for Him.

It was on an evening when this particular restaurant was deserted that Marx and Felix met to discuss some important matters, and to lay plans for the future, because they realized that they were now in a life and death struggle with the crushed proselyte and arrogant proselyter. Marx had already published Felix's address, and it had aroused the ire of their foes.

“What is the latest news?” enquired Felix.

“The wolves are raving madly. I received a letter from Levi informing me that he does not intend to renew his subscription to my magazine, and he hinted that he will do all in his power to ruin me.”

“The shoe must fit him,” said Felix.

“It evidently does. He has been sending in false reports about the number of conversions that are taking place in his mission hall. You know as well as I do that you can get any number of converts at a dollar per head. He is also everlastingly begging for money, but he never assists anybody. Your article exposes such frauds, and he thinks you had him in mind.”

“Truly, I did not have him in mind,” replied Felix.

“He has also informed me that he will call a meeting of the missionaries, and he will suggest that your name be stricken off the membership list, and that I be censured for publishing such objectionable views. He says you are a heretic, and an enemy of all social order. In short, you interfere too much in other people's affairs. He says you are neither a Jew nor a Christian.”

“Do you really think the other missionaries will listen to him?”

“I think they will support him against you. They have maligned me in the past, and they will give you

the same treatment. Beware of Levi! He is as subtle as the serpent in the garden and just as devilish.”

“Levi gives me too much honor! Will you stand by me?”

“I will.”

“Thank you. One brave man is worth a thousand rascals and cowards. And by the power of truth we will yet dethrone rascality and cowardice from their high places. Jesus never condemned a man for seeking to do what was honest. It was the same rascality that nailed Jesus to the cross, and they would crucify us if they had the power. You were a missionary once upon a time,—why did you leave it?”

“My story is a long one, but I shall be brief in telling it. I was a young man, full of ambition, and it was my desire to be of service to my people, so I became a Zionist. I realized, after being a member of the most radical parties, that there was no salvation for my people except as they emancipated themselves. We have fought hard to usher in democracy, but have received little thanks for it. Even in this country, where we have done our share to establish political liberty, we are too often discriminated against by a lot of so-called Americans. Accidentally a New Testament was placed in my hands, and after a careful study of it I accepted Jesus as the promised Messiah. All my Jewish friends deserted me, and I lost my position and became an outcast. Imagine my feelings when I discovered that I was received everywhere with suspicion. I was known everywhere as the `converted Jew.' Heine said, `Judaism is a misfortune,' but when he was baptized he discovered that his new position in society brought him no peace of mind. Were he alive

to-day he would see that conditions have not altered very much, excepting that a Jew does not have to become an apostate in order to enter a university. A Hebrew-Christian, especially one who becomes a missionary to his own people is the leper of modern society. On every hand he hears the cry, `Unclean!' The Jew calls him `Unclean!' The Christian too, calls him `Unclean,' until he actually believes himself to be unclean. Where is the man who is strong enough to remain a true man when his motive is constantly questioned? The average man succumbs, but the stronger man either plods along or else leaves the work. A Jew has some manhood, he has succeeded in resisting the claims of the Church. But the Hebrew-Christian who is an outcast from his own kith and kin, depending for his support upon some church, soon realizes that his manhood is sapped, his liberty taken, and instead of finding himself free in Christ, as he believed he would be, he feels himself to be nothing more than a slave. who has his bread doled out to him by unwilling hands. The humanity of the Church is not superior to the synagogue, and the conduct of the average Christian is not superior to that of the average Jew. But, alas! the Jew who accepts Christianity and unites with the church discovers this fact too late. There are few, if any Jews, who are happier for having affiliated themselves with the Church.

“Pardon me for wandering. In the course of time Christians took me up and sent me to a missionary training school. What mental agony I experienced there! How little the teachers and pupils appreciated liberty and democracy! They all knew more about heaven and hell than about the wretched poor who lived a few blocks away.

“Why did I study for a missionary? I was ignorant of the true condition of affairs. The convert to Christianity at tile present day has nothing to gain, but everything to lose.

“When I was graduated from the training school I was appointed to carry on mission work among the people of the lower East Side. My church gave me forty dollars a month. This was not sufficient to meet the numerous demands made upon me. By and by many complained that I was not doing effective work, and that I was not succeeding in increasing the membership of the church. I was too honest to bribe Jews to join the church. I was alone, while the ministers had better equipment in the way of help and money to assist the poor. I toiled on until I became a physical wreck. I then resigned and accepted a position in business, saved some money and studied medicine.”

“What did your Christian friends have to say then?”

“They accused me of disloyalty to my Master.”

“But you have not left the mission field entirely?”

“Indeed not. The Gentile Christians need to be converted as badly as the Jews do. In my magazine I am preaching the Gospel.”

To their surprise Isidore entered the restaurant. “Good evening, gentlemen. I thought I would find you here. Marx, I saw your wife a little while ago and I promised to find you, and hurry you home. And you, Felix, don't forget the meeting at the club. Bring your friends with you.”

“I will. How would you like to call at the home of Miss Parsons that evening? We could then go down to the club together.”

“I shall certainly be most delighted to do so.”

The theatrical friends were now coming in, and the

three friends were soon surrounded by a number of the actors who were not too tired to take up a discussion on the drama. But Isidore succeeded in extricating his friends from this good-natured crowd.

When Felix returned home he found three letters on his table. He opened the first letter and it contained the following news: “This A. M. at a meeting of the friends of Israel it was decided to drop your name from the roll. The vote was a unanimous one. You know the rules of the Association; a belief in the verbal inspiration of the Scriptures; a belief in the substitutional theory of the atonement; and that only those who are members of the visible Church of Christ can be saved. You deny all this. We did this after spending fully an hour on our knees asking God for guidance in this very serious matter. This was all done in the spirit of love. You may be assured of our love and sympathy for you, and we will pray for you.”

Felix tore the letter in shreds and cast it into the waste-basket, saying, “Levi, pray for yourself and for your comrades. I desire none of your cant.”

The second letter was from Mendel, an ex-Rabbi. On uniting with the Church he found himself an outcast from among his brethren. Those who advised him to take this step admired his pluck, but when he refused to tell of his conversion as the reformed drunkards do in a Bowery mission, he was cast aside. He was in trouble again: he had no money to pay his rent, and his children cried for food. His church friends advised him to apply for help at the Charity Organization.

Felix was disheartened for a moment and the tears streamed down his face. “This is awful! This is awful!” he repeated several times. Without waiting to read the third letter he rushed out to see Mendel.

CHAPTER VII.

THIS was a great day in Levi's life. His one object was to get on, and he was successful so far. He returned home at 11 P. M., and not desiring to disturb his family he walked very quietly into his study. He then unlocked a drawer and helped himself to a cigarette. “This is glorious!”' he exclaimed. “I have not had a smoke since this morning. A cigarette! And yet I accused Marx of smoking cigars! If they could only see me now!” He continued puffing his cigarette and watching with a contented smile the smoke as it rolled upward. “Levi,” he thought, “your experience in Poland as a forger of passports and as a smuggler, and as an elder in the synagogue now enables you to play the saint, the Christian saint. You can concoct all sorts of schemes to get more money. Money! can any one get along without it? I am simply following the example of my fathers when they spoiled the Egyptians. These church folks are easy! All you have to do is to show a long face; make long prayers in the prayer meeting; and talk about your conversion,—how you were once a rabbi and on becoming a Christian you were robbed of everything you possessed, even if you had nothing to be robbed of.”

He finished his cigarette and started to smoke a second. “And that dreamer Felix!” he thought. Has he injured me? I succeeded in having him expelled from our association. Beware of interfering with the schemes of Levi! I am a match for the greatest rascal living and I never forgive an injury. There was a time when I wanted to befriend him; but he scorned me.” A few more puffs. “Felix will meddle. Why is

he not like the other theologues? Those divinity sprigs! They are satisfied with a comfortable birth, settle down to preach their goody sermons, and do not meddle in other people's affairs. Felix reminds me of those turbulent students in Warsaw: one is a Nihilist; a second is a Socialist; a third is a Nationalist; and a fourth is an Anarchist, and so on. What would the rich do if their Seminaries hatched out a large number of Felixes? I suppose he will continue writing those inflammatory articles, and Marx will publish them. I must lay up for a stormy day.”

From another drawer he brought out a bottle and poured some of its contents into a wine glass. With a smack of his lips and a shake of his head, he said, “This is dry indeed! Wish I had some of that Polish Vodka (spirits). What simpletons the Yankee total abstainers are! They may not smoke, may not drink; but they may glut themselves with a lot of indigestible mince pie, and drink coffee until their stomachs are ruined.”

He heard footsteps approaching, so he instantly concealed the bottle and the ash tray. His wife entered. He did not hide the bottle from his wife; but he had learned the value of always being on guard.

“I heard you come in and so I wondered why you were not in bed yet,” said his wife.

“I had a lot of work to accomplish to-day. I saw a lady who is interested in my work, and she promised me a few thousand dollars to start a factory for my converts. I must also raise funds to build a home for them. We could then occupy it and thus save the rent. Of course the factory will bring us in some money too.”

There was a time when Levi's wife was seriously thinking of suing him for a divorce; that was when

he united with the Church; but when she saw what a great success he was making of his religious work, she, too, united with the Church. After all, she thought, she could remain a Jewess at heart.

When Levi informed her of all that he had done that day, she said, “Look out for those fellows now. Felix and Marx will try to have their revenge.”

“What shall we do?”

“Lay up for a rainy day.”

“Dear wifie,” he replied, as he embraced her most affectionately. “You voice my thoughts. Be sure that our children go to different churches, and in this way increase our circle of friends. And when we have saved enough we will laugh at all these fools.”

“You are a regular son of Jacob.”

“Jacob worked hard, and so do I.”

She then inquired what prospects he had to procure a helper so that he might give most of his time to lecturing in churches on the growth of his work.

“I tried to get Mendel, but he refuses to be immersed. Most of my supporters are Baptists, and we must dance according to their music. Let him starve then. Honesty is not always the best policy with our supporters. If they knew what little impression we missionaries make upon the Jews they would not assist us. They are worshippers of mammon, and only flatterers and canters are admitted into their confidence. If a missionary wants to succeed he must not be too independent. Every Sunday morning he must tell his minister how much he enjoyed his sermon, even if his sermon was as dry as the Sahara Desert. Marx and Felix talk about the Nazarene, or the crucified One. The Church does not wish to hear about a crucified One. What do sleek and well-fed parsons preaching

to over-fed congregations reclining on soft pillows care about suffering Ones! They prefer a Gospel of ease, of Sabbaths that never end. They talk about the joys of heaven, but they do not wish to go there. Why should they? They have heaven on earth.”

“What a wise man you are! Where did you learn all this?”

“Because I am playing the hypocrite now, you must not think that I don't know the difference between what is real and what is sham.”

“At the same time,” said his wife, “I must confess that I always liked Felix, and at one time hoped that he would marry our Leah.”

“Our Leah! give up that hope. He will never marry into our family.”

It was now past midnight, so they retired.

CHAPTER VIII.

The Rev. James Powers, D.D., was the pastor of one of the fashionable Baptist churches in New York City. He was a true specimen of the clergymen we find in other fashionable churches. His one great object in life was similar to Levi's; namely, to get along well, live a life of ease, and not to offend those who made his surroundings pleasant. He was a true Amaziah, always ready to advise Amos to eat his bread in peace and not disturb the services and servants of the king at the king's chapel. His policy was to preach religion, and not to interfere in the social and political life of the people.

About a week after Levi had apparently triumphed

over Felix, Dr. Powers was sitting in his study receiving visitors. The first to appear was Rabbi Cohen, the shepherd of the Jewish Reformed congregation of America. The Rabbi and Christian minister were friends.

“Rabbi,” said Dr. Powers, as he placed a chair near him for his friend, “what can I do for you this morning?”

“I came to see you about Mendel, the ex-Rabbi. I desire to warn you against him. A true Jew cannot become a member of the Christian church.”

“And why?”

“Must I go into lengthy explanations? Have you not had enough Jewish perverts so far? You be indifferent to him, starve him, and he will return to the fold of Judaism.”

“Surely we have a few honest proselytes! We have had some who were an honor to the Christian church as well as to their race. How about Neander, Edersheim, and Beaconsfield?”

“That may be so, but that was in Europe. Some became Christians in order to obtain the right of citizenship, and thus have the privilege of studying for one of the professions. Heine was forced to accept baptism, and it was ultimately his ruination. On the other hand Rieser of Hamburg refused to degrade himself, and he was afterwards honored by the Hamburgers for it, The rise of political freedom in Europe has been the means of robbing the church of these victims of ecclesiastical presumption and tyranny. I honor the Nazarene. I value his teachings. And would to God the Christian people lived up to the teachings of the New Testament! You know my sentiments on this theme. Mendel is green. Wait until

he has discovered that he has lost socially and materially by leaving us, and he will return to my temple. Should he however hold out in spite of all he will experience, I promise you on the word of a gentleman that I will withdraw my charges and apologize to him.”

“Rabbi, I am willing to test his sincerity.”

“Very well. Call on me whenever you wish me to advise you in such cases.”

The Rabbi then departed.

A minute later Levi entered. He rushed up to Dr. Powers, and with a smiling face grasped his hand, saying, “I am so happy to see you. You are looking so well this morning.”

“Sit down, Mr. Levi. How are you?”

“Very well, thank you. I feel saved. I am overcoming the wiles of the devil day by day. I always look back with great joy to the day you immersed me, when I was buried with Christ, and rose with Him in newness of life. I do so enjoy your elegant sermons. Let me see; you preached last Sabbath from the text: `Resist the devil and he will flee from you.' It was a masterly discourse. You are certainly a remarkable Greek and Hebrew scholar. You improved upon all the previous translations, and you certainly took vengeance on those Higher Critics, the present day enemies of the Lord. I think that Briggs, G. A. Smith, Cheney and Harnack ought to be dismissed from their Chairs, and men of your scholarly attainments should be put into their places. Only men of your type can undo all the mischief they have done.”

“Why do you flatter me? I always used to get `A' in Hebrew when I was a student in the seminary forty years ago.” To show his knowledge of Hebrew he made an attempt at quoting the first few words from

Genesis, using the Sephardic pronunciation. Levi smiled, for he had heard other preachers do the same, and they always used this broad accent which to a Polish Jew sounds very funny, and they never could go beyond the first three words in Genesis.

“Now, what can I do for you?” enquired Rev. Powers, desiring to rid himself of Levi.

“I desire to warn you against the enemies of the Lord, those who crucify Him afresh.”

“And who are they?”

“Marx, Felix and Mendel. I wanted to employ Mendel, but he refused to be immersed, and he does not believe in the imminent coming of our Lord in power to set up His throne in Jerusalem. We must guard ourselves against these enemies of the Lord. Marx and Felix mingle with socialists, anarchists, and atheists, and they have very Bad habits; they use tobacco and go to the theatre, and I believe they also drink wine.”

“I will bear this in mind, Mr. Levi. Will you be at the prayer meeting on Wednesday?”

“Oh, yes; I would not miss that rich feast.”

“Thank you. You are certainly very faithful. Good morning, Mr. Levi.”

“Just a moment, Mr. Powers. May we have a word of prayer before I go?”

They both knelt down and each offered a short prayer.

When he left, Rev. Powers thought, “I wonder what he would say if he knew that I still enjoy my college pipe?”

Felix and Marx were then ushered in. After a cordial greeting Rev. Powers asked his usual question, “What can I do for you gentlemen?”

“We came to see if you could do something for Mendel,” said Felix.

“Are you sure he is sincere?” enquired Rev. Powers.

“There is no doubt about it. He has not benefitted materially by uniting with the church. In fact, his very suffering and his refusing to return to his wealthy Jewish relatives ought to be sufficient to convince you of his sincerity.”

“Don't you really think that we ought to test him a little while longer?”

“I think he has been tested enough. The Reformed Rabbis have maligned him, and many of our Christian people have believed their false charges.”

“Pardon me for interfering,”' said Marx. “A rabbi, no matter how liberal, is never liberal enough to believe that a Jew can become a sincere Christian. Their liberality is skin-deep; a mere scratch shows you the narrow and intolerant Jew.”

“But surely you cannot mean my friend Rabbi Cohen, can you? We belong to the same lodge and club, and we also exchange pulpits very often.”

“I make no exceptions. The Rabbi is one man in public, and another man in private. He may be willing to concede that Christianity is good enough for you for the present, but he believes that ultimately you will all accept Reformed Judaism.”

“Well, what can we do for Mendel?”

“I would suggest that some mission work be given him,” said Felix.

“But that will involve considerable expense.”

“What of that?” replied Marx.

“You see, we are already under some expense in that direction. We give a little towards Mr. Levi's work. You are doubtless aware of that.”

“We are,” was all they said.

The Rev. Mr. Powers continued: “To start a new work is impossible. Besides, to be frank with you, we are not quite satisfied with the results. Our foreign work shows better results, and consequently I would rather curtail our Jewish work than enlarge it.”

“I see,” said Marx. “You seek the lines of least resistance. But personally I question the glowing reports which the missionaries to the Gentiles send us. Our local evangelists, and even those of international reputation, do not hesitate to color their reports. Furthermore, surely you would not compare the Jewish character with that of the so-called heathen! Perhaps in America the work among the Jews has not been as successful as in Europe. This is due to political and social conditions. But with all your fine establishments and millions spent in the Far East, have the people in those lands given to the church men like Neander, Edersheim, Capadose, Da Costa, and legions of others? It was a converted Polish Jew, Bishop Schereschewsky, who translated the Bible into the Chinese language. You make a mistake when you judge the work by the numbers added to a denominational institution. Why are your churches in New York City almost dead ? Why don't you attract the foreign masses? Because you are sectarian, not even as liberal as the great political parties are. Furthermore, is it right for you to expect a dividend on watered stock? Small efforts, and judged from a selfish point of view, will never succeed in redeeming society.”

“Why have we not succeeded in producing such men as you have mentioned, in America?”

“For the same reason, I suppose, that most of your brilliant students do not study theology, but take up

some other calling. You do not discriminate between converted Jews. In fact, you admire and support the most slavish kind. The American Church is a sectarian institution, and a strong independent Jew is persona non grata.”

“Well done, Marx. I did not know that you were such an orator.”

“And do you agree with the sentiments just expressed?” asked Rev. Powers.

“I most decidedly do, and I sincerely hope that you will profit by these remarks. Christ had compassion upon the young man whom the Pharisees cast out because of his noble confession. Will you not do likewise? Christ did not ask the Pharisees what they thought about the young man. Will you ask the Rabbis what they think about Mendel? I believe that Mendel will be an honor to any committee that will use him.”

“But why?” enquired Rev. Powers, “will he not go to his own church, I mean the Presbyterian Church?”

“The Presbyterian Church will not believe in his sincerity, because they were once disappointed in a converted Jew, and we thought that you might perhaps be more liberal.”

“I am sorry friends, but we really cannot do anything for him at present, because we have decided to send a new missionary to China.”

“That's right!” replied Marx. “The command was to begin at Jerusalem, but you begin at Pekin. I have riot the slightest doubt that if the Jews were living apart in some island on the Pacific the various Christian denominations of America would vie with one another to bring them to the Gospel. Does distance lend enchantment? Here is your harvest. Reap! reap! What a grand harvest God has placed at your very doors!”

“You are right,” said Felix. “Now is the time for the churches of New York to show their strength. Rev. Sir, we will not trouble you any further with the needs of a poor follower of Christ.”

As soon as they left Rev. Powers glanced at his watch and recalled that he was expected to preside over the Foreign committee that morning. In the afternoon he was to deliver an address on the conversion of the Hindoos. He closed his desk and left the house hurriedly.

CHAPTER IX.

Neither Dora nor Grace had ever visited the Ghetto of New York City. The only time they had ever heard anything about it was when some missionary from that section came to tell the story of his work. They knew that there were Jews in the Old Testament times, but they could not realize that the modern Jews were the offspring of the Jews of the Old Testament. They thought that all Jews were pedlers and not to be trusted. Their knowledge of the modern Jew was gathered from the comic papers and the stage. All Jews were Shylocks and Jacobs. The pulpit had not done anything to take away from their minds these erroneous ideas. In fact, it was from the pulpit that they very often heard the ministers support their views. Now they came face to face with Jews who were not as avaricious as they had supposed all Jews to be. Felix, Marx and Isidore were types of Jews to be found in all parts of the world. In fact, they were the true representatives of the true Jewish spirit. It was

the Jews of this type who stood behind some of the most important movements of history.

It was, therefore, with great pleasure that they accepted the invitation to the socialist club, which was located in the heart of the Ghetto. The sidewalks were crowded with multitudes of men, women and children. But among this vast number of people they saw no drunkards lying in the gutters, and few saloons. If the atmosphere was not very wholesome that was the fault of the sanitary authorities and not of the people. Felix, Grace, Isidore and Dora wended their way through the masses. They came to a six story tenement house, walked through a long dark hall into a small yard. They then entered a rear building and walked up two flights of stairs. Isidore led the way, opened a door, and they found themselves in a fairly good sized room filled with young people of both sexes. They were all well-dressed. Several approached the new arrivals and greeted them most cordially.

Grace was delighted to see how well liked Felix was by the people of the club.

A few minutes after they entered, the debate of the evening was opened. Grace and Dora were very much astonished. Here were foreign young people debating most intelligently, and using very good English. What a choice of words they had! They had heard so often of the wicked and godless socialists. Here were a number of them and they did not use profane language, neither did they act viciously. They desired to see poverty eliminated. Surely this was not a wicked desire even if this desire was expressed by people calling themselves socialists!

That evening, when the friends returned to Grace's home, Dora said, “That was the most interesting meeting

I have ever attended,—I enjoyed it immensely. The young men were so polite and orderly, and the young ladies were so bright looking and so intelligent!”

“Why, Dora,” replied Grace, “what did you expect to see?”

“I really did not know what to expect. My uncle, Dr. Powers, has preached so often against those wicked socialists and anarchists that I was prejudiced against them.”

“Do you feel differently about them now?” enquired Isidore.

“Indeed I do.”

“Miss Stewart,” said Felix, with a kindly smile, “I fear you may yet become a socialist, too. What will your uncle say to it if you do become one?”

“I do not care what my uncle will say. I intend from now on to make a study of this subject so as to be able to form my own opinion concerning these social movements.”

“We wicked socialists believe in permitting ladies to think for themselves, and we hope that you women, who have been and are the greatest sufferers as a result of our wretched system, will accomplish much in the effort to break the bonds of the slaves. I wonder what serious objections your uncle may have against us? We are not the enemies of the poor people. We are the foes of the exploiters, of those who are trying to crush the masses, keep them in ignorance in order that they might live in palaces and do nothing. You have seen the slums to-night. Should there be slums? Is it right that our poor children should wallow in the mire? It is written in the Bible, `in the sweat of thy brow thou shalt eat thy bread. And that if a man will not work he should not be given to eat.' The idle

children of the rich have everything while the children of the toiling masses have nothing. We believe in doing what is just and honest.”

“My uncle says you are atheists.”

“I don't know where your uncle got that impression from. I am not an atheist. But it also depends on your definition of atheism. Don't be surprised to find a socialist quoting the Bible. James defines religion as follows: To visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world. We improve upon the first part of that definition. Instead of giving the widows and orphans charity, we wish to give them what belongs to them. Supposing the husband and father was killed in war, a war waged in the interest of the capitalist class, or supposing he died at home after laboring for society for a number of years, ought his wife and children be left to starve? Should we call the pittance we give them charity? Another disciple of the Nazarene, I think it is John, calls the unmerciful ones atheists. I will try to quote his words: `If a man says he loves God and hates his fellowman he is a liar. How can he love God whom he has never seen and hate his brother whom he does see?' I am heartily in sympathy with these definitions of the Supreme Being. As for the second part of that definition, we say that many are driven to immorality as a result of our system, It is true that we do not gather to worship God the way you do in church. We are a political and an economic movement. We do not limit our membership to atheists. We permit every man to believe what he chooses. If your uncle wishes to join us we will not ask him to resign his work as pastor of a Christian church. We are laboring to liberate humanity from all tyranny. We desire to create a society

where the teachings of Jesus will be practised. You will never hear the name of Jesus lightly spoken of in a gathering of intelligent socialists, and I venture to say if He were here He would be received in our gathering while parsons of your uncle's type would reject Him. They would call him socialist and anarchist. Jesus was in sympathy with the struggling masses, but he was a bitter foe of the Scribes and Pharisees, the respectable people of the church. Whenever the churches oppose the interest of the laboring masses and side in with the capitalist class we oppose them too; but we have sense enough to differentiate between these hirelings and the teachings of the Nazarene.”

“I am afraid,” replied Felix, “that Isidore is not far from the truth, according to my way of thinking. We pray, `Thy kingdom come. Thy will be done on earth as it is in heaven.' Every movement that works along this line is in sympathy with this prayer. However, I do not quite agree with my friend that if Jesus were here He would be wholly in sympathy with the socialist party. Jesus' conception of the Kingdom was purely a spiritual one. He said, `The kingdom of God cometh not with observation. The kingdom of God is within you.' Paul commenting on this thought says, `The kingdom of God is not meat and drink, but righteousness, joy, and peace.' This is also a purely spiritual view. The socialistic conception of the Kingdom is a Hebraic one. By that I mean, the ushering in of better material conditions through material means. Jesus is in sympathy with that ideal, but not with the means of making that practicable. A spiritual transformation of the world would certainly bring better material conditions into the world. But I do believe that the

Church and the Socialistic parties should study each other in a sympathetic manner. A union of the two forces would accomplish much for humanity. You socialists do not place sufficient emphasis on the divine element in human life. The church, with all its faults, is the foundation of all that is good in American life. You take away the influence of the church from this city and you will find that New York will be a much worse city than it is to-day. The socialists should do nothing to antagonize the church. While you will find a minister now and then who is afraid of socialism, I believe you will also find men and women in the church who are not antagonistic to socialism. What we need is a personality around whom all can gather and unite,—a personality that will transcend all creeds and parties. I am in sympathy with all that you socialists stand for. If the church had done its full duty there would have been no need for socialism to come into existence. The social problem is more than a mere bread and butter problem. `Man shall not live by bread alone,' is something that you will yet have to learn. If the improving of the material environment is sufficient to make people better, why do we find so much corruption in circles where want is not known? I know that you will blame the system for this immorality in high society. But we are not dealing with systems all the time. We are dealing with individuals, and we have to begin with the individual. We have also got to take human nature into very serious consideration, and unless we get a new vision, what Jesus calls the new birth, we cannot have this much-looked-for new society. We might improve the condition of mankind so that want would not be known. Could we under those conditions avoid becoming corrupt through luxury?

The Nazarene embodies the sublimest virtues as well as the power to transform society; and any movement that does not take His personality into account in dealing with mankind must remain only a partial success.”

“But look at the church,” replied Isidore. “It has professed to follow this personality, when in reality it has always served the powers-that-be. Your preachers dare not preach the ideas of the Nazarene: they preach the ideas of their modern masters who doze in their pews on Sunday mornings. These parsons may in their hearts desire to follow the Nazarene, but they find in our present economic system they cannot do it. By overthrowing this economic system, by taking away from the hands of the few the means of production and by placing it in the hands of the community we will thus avoid the possibility of any set of men having the power of holding others by the throat. I am at times just as sorry for the parson as I am for the poor man in the mine or in the factory who is afraid to speak his mind lest he offend those who give him employment.”

“I understand what you mean, but this is their own fault. The love of ease has generally been the bane of the priesthood. The Nazarene and his apostles were not in bondage to the economic system, of their day even if they were not masters of the means of production. The Christ had not where to lay His head. Was there ever a man, a Croesus, or any other earthly mighty one who enjoyed as much freedom? Can you imagine Peter, or Paul, being afraid of a pew-holder?”

“And they paid with their lives for it,” said Isidore.

“But they created a new world. Isidore, in the ranks of socialism there are men, who, if they could grasp the truth of the personality of Jesus Christ would become

apostles of light and life and of as world-wide influence as Paul was. As it is, look at the schisms in your own party. You, too, have small men who enthrone self-interest above that of their fellow-men. Selfishness, the greatest curse of humanity, must first be eliminated before the reign of true democracy can be ushered in. This can only be done by rallying around a leader who is the very embodiment of unselfishness. Can you produce a character who is superior to the Nazarene in this respect? The worst foes of the church are ever ready to honor him. It was His influence which transformed the ancient world into what we have to-day. Wherever He was accepted there progress instantly was evident. While He and His apostles would not mix up with political parties, nevertheless they never sympathized with oppression. Read James and you will discover a spirit which is very much in accord with the spirit of modern socialism. Read Paul's letter to Philemon and you will see Paul's sympathy for the slave. Read the Book of Revelations and you will see the hope which inspired the apostle to labor on in the face of all opposition, namely, the hope of ultimate victory, the triumph of justice over injustice, the overthrow of the present system, and the setting up of the reign of God on earth. It was Christianity which made socialism possible, and it will be Christianity which will help socialism to carry out its ideal. You seek to socialize Christianity instead of antagonizing the followers of it.”

“But his humanity has been obscured by theology,” said Isidore.

“Then let us, as members of the same race, make a superhuman effort to bring Him down again to the earth that the world may realize the difference between

Jesus, the living personality, and the Jesus of tradition and dogma.”

“You know very well that we do not repudiate the Nazarene. We accept him as a fellow-sufferer, one who was crushed by the same system which is crushing us to-day. Let Him appear in our midst now and we socialists will hail him as comrade and master, while your wrangling theologians and wealthy pew-holders would refuse Him a seat in one of their churches. They would send Him to one of those Jewish missions in the Ghetto where a lot of Jewish fakirs pretend to be followers of the Nazarene. I know that the teachings of Jesus are grand. Mark my word, comrade, the church would crucify Him to-day just as the priests did then. Priests and prophets will always clash arms.”

“I fully agree with all that you have said,” answered Felix, “but the victory of the priests was only temporary. Did He not by His very death bring to naught the desires of priests? His death was the death-knell to the ancient systems of worshipping the Supreme Being, and also of the relation of man to man. Rome, the tool of the Jewish priestly party, crucified Him but was herself finally overthrown by this despised and crucified Jew. The greatest power of antiquity was forced to accept a crucified Jew as its Lord. It was a miracle of miracles! All that was grand and sublime in the ancient world was preserved through this Nazarene. All the liberties that the masses are enjoying today are directly due to the beneficent influence of the life, death, and teachings of the Nazarene.”

“From one of your remarks I see that you do not accuse the Jewish nation of having crucified the Nazarene. Every missionary and priest I have ever listened to has laid this charge at the door of our race. If

my race is responsible for His death, I am sure that we have already more than atoned for it. However, I know your sentiments on this question. I know that you are more in sympathy with our people than with the canting missionary and tyrannical priest.”

“You are right, Isidore, I am more in sympathy with our people, but you must not forget that many of our best friends are to be found in the Protestant churches. Wherever the Nazarene is understood, I mean His humanity, there all persecution ceases. Don't forget that whenever the church persecuted the Jew it also ruthlessly persecuted the faithful and humble followers of the Nazarene. You will notice in the Protestant lands there is no persecution. Even in Italy the Jew has his rights since the priest was dethroned, and it is the same in France. The foe of the Jew is also the foe of Jesus. We have survived the persecution of the church. Why? There must be a reason for it. I believe that we have a mission in the world, and had we realized it, we should have been a greater blessing to the world. It is left to us, the suffering nation, to reinterpret the character and mission of the Nazarene. Oh, if my people would only awaken to their destiny! We will become the Messianic nation when we will rally around the Nazarene, the anointed One of the Lord. He is the true light of the world that lighteth every man that cometh into the world. By rallying around Him, our people will be the means of bridging heaven and earth, and the true Kingdom of God will then be established. Awake! Awake! O Israel, Prince of God!”

“Comrade!” exclaimed Isidore. “If you talk like that you will almost persuade me to accept the Nazarene. But you are in one of your dreams now.”

“Dreaming ! Would to God you and all my people dreamed like this!”

Dora and Grace sat all this time in perfect silence. They were enraptured with the enthusiasm of the two friends, for they had never heard such language. A keen observer could have detected a slight blush lightly stealing over Dora's face. She was inwardly ashamed of herself that for so many years she had despised the Jewish people. She had been imbued with the idea from infancy that all Jews were lovers of money and foes of Christianity. Here were Jews who were neither lovers of money nor foes of Christianity. She was like one awakening from a dream. She imagined herself to be surrounded by all sorts of vicious monsters, when lo, as she opened her eyes she found herself surrounded by noble souls.

During the discussion Grace watched Felix intently. How she admired him! How she longed to ask Dora if she had completely altered her mind by this time. If she still thought that all Jews were Shylocks.

When the discussion between Felix and Isidore had apparently ended, Dora said to Felix, “Who do you suppose are responsible for the commonly accepted notion that the Jewish nation is alone responsible for the crucifixion of Jesus Christ?”

Felix replied, “I believe the priest is responsible, and the modern pulpit has done practically nothing to clear away that false charge. But the mist is slowly being lifted, and the culprit Caiaphas and his fellow priests stand out more clearly as the murderers of their Messiah. These few priests did not have the voice of the nation to carry out this act. Read the New Testament very carefully and you will see that Jesus did not have a very bad time in Palestine. He had friends among

all classes of society. The Diaspora, the millions scattered through Asia, Africa, and Europe, could not have been responsible for His death. The Galileans were His friends. So were Nicodemus, Joseph, and many others of both sexes in high society. We are told that the common people heard Him gladly, and at one time these people wanted to make Him king. Then we are told that the priests could not arrest Him in public for fear of the people. When He entered the Holy City on that memorable day, He was given a right royal welcome by the people. The historian Josephus does not denounce Him. The chasm which separates the Jew from Christ was first made by some of the Jewish priests, and widened by the priests of Christendom. It was a cowardly mob headed by a priest who seized Jesus in the early hours of the morning while He was alone praying. They did not dare seize Him when the people were awake. He could have escaped this. As a matter of fact He expected this, and instead of escaping to Bethany where He would have been safe, He awaited the arrival of the mob. Had Jesus been willing to declare Himself the Messiah the way Bar Cochba did, the nation would have rallied around Him to a man. When we examine the facts, I say, the pulpit betrays its ignorance of the subject when it accuses the nation of crucifying Him. What authority has the pulpit for saying that the ones who cried Hosanna also cried crucify Him? The people who cried, `Crucify Him!' were the mob which always hangs around an Oriental palace, and who are ever ready to do the bidding of those who serve them with the `leavings.' Supposing the pulpit is correct, we must not forget that while certain Jews rejected, others accepted Him. The first Christian church was composed entirely of Jews. The

first Christian martyrs were Jews. The first foreign missionaries were Jews. It was the Jews who first brought the Gospel to Europe. And the Gospel was first preached in Synagogues. If all the Christian people knew these facts they would not speak unkindly of the Jew. They certainly would never call them Christ-killers. Those who drove the spikes into His hands and feet were not Jews. The soldier who pierced His side was not a Jew. The man who gave Him an honorable burial was a Jew, and those who brought spices to anoint His body were Jewesses.”

Dora enquired again, “If He were here now would the Jews accept Him?”

“The masses of the Jews would no more reject Him now than they did nineteen hundred years ago. The masses of the Jews are not acquainted with the character of the Jesus of the Gospels. The enlightened Jew never speaks ill of Jesus. I believe the translation of the New Testament into Hebrew and Yiddish has done much to clear away the black clouds which obscured the character of Jesus.”

“I wish my uncle were here to hear this discussion,” said Dora.

“And I wish my father were here,”' added Grace.

“Perhaps we could arrange for these gentlemen to be present at some other gathering,” replied Felix.

Just then the servant announced that a light lunch was ready for them in the dining room.

CHAPTER X.

ABOUT 10 P. M. on the following day Felix received quite a surprise when Rabbi Cohen was ushered into his room. The Rabbi was the very last man he expected to see.

When he was seated, Rabbi Cohen said, “I hope you will pardon this late call. Well, look upon me as a sort of Nicodemus coming to see you by night, but for a different purpose.”

“I am delighted to see you, Rabbi. Will you have a smoke before you tell me what brought you here?”

“With pleasure.”

When the Rabbi had lighted his cigar, Felix said, “Now you may tell me what brought you here.”

“Well, then,” continued the Rabbi, “I have followed your movements with keen interest, and so have a few other reformed Rabbis. We are all somewhat concerned about you because we still look upon you as our own, even if your theology does differ somewhat from ours. We appreciate your brilliant intellect as well as your noble character. This is more than your so-called Christian friends are prepared to credit you with. I say, you ought to be with us.”

“Now, you are a true Nicodemus; you commence the discussion by throwing bouquets at me.”

“I mean every word I say. It is a pity that you should waste your talents in seeking to serve those haughty followers of the Nazarene. The clergy will never tolerate you. They are deeply interested in the theological Jew, but they care precious little about the welfare of the living Jew. They love the brother whom they have not seen. That is why they love the Nazarene.

Why, the churches of New York do not even care for their salvation. Leave them! Take the advice of one who knows them very well. I have seen the wreck, materially and morally, of several enthusiastic Jewish converts who put their trust in this `Egypt.' Look at poor Mendel! He has a splendid education. He was pastor over a reformed congregation where he was held in high esteem by his people. He left the synagogue because he believed he found the truth. Look at him to-day! Where is he? The poor fellow! He and his family are starving. My heart breaks when I think of it. Rev. Powers and his peers are testing him. You will doubtless say that I denounced him, but why take the word of a Rabbi? I might be prejudiced against him. They will never cease testing him. It is possible they are testing him because some other Jew made shipwreck of his conversion. What of that! Is that chivalrous? Take my word for it, it is only an excuse for not helping a needy Jewish convert. All Jews are alike to them, and consequently all Jewish converts are alike to them too. Are you not ashamed to be classed with such a hypocrite as Levi? I say again, and most emphatically, leave them, Come with us and we will do you good. The reformed synagogue will appreciate your talents and you will become a man of influence in the community. You will receive nothing but kicks and insults from the church. How many of the many Jewish converts amount to anything in this country? We are not so bad that one of our people need go to the Gentile camp to receive light and inspiration. If we have killed our prophets, remember that we are no worse than other people in this respect. Come with me. I want to serve you as a faithful brother. Look at your friend Marx. He saved himself

by giving up his missionary work and studying medicine. Why should you ever be in bondage to Gentile parsons?”

“I will readily admit,” replied Felix, “that much, if not all, of what you have said is true. Your inducements are great, and were I a lover of ease and comfort I should certainly without the slightest hesitation seize your very generous offer. But let me assure you, Rabbi, that my hope is not built on the Christian clergy of New York, or for that matter of any other part of the world. The church of New York is not responsible for my conversion. If my conversion had come about through any other way than through the reading of the New Testament and the subtle influence of that book which captured my whole being, I would certainly long ago have cast off all religious associations and united with my old revolutionary friends. I have never yet come in contact with genuine Jewish converts who could credit their conversion to the influence of a Jewish missionary or Gentile priest or parson. I am independent of them, and I shall remain such all the rest of my days, Yet, if the clergy happen to possess the spirit of the Pharisees and Scribes, let me assure you that among the laity there are faithful men and women whom I have much pleasure in calling my real friends, and who are worthy of the spirit which permeates the New Testament. You may imagine their generosity and simplicity by the way they are humbugged by Levi and several other perverts of our race. However, should I have to suffer,—well! suffering is Israel's prerogative and I am no better than many of my brothers who are suffering to-day. Suffering is paying the price for following the light as the sufferer sees it.”

“I know that you are genuine, and for that reason I desire you to follow me. I desire to save you a lot of unnecessary suffering. Do not be foolish. In accepting my proposition you will not be obliged to denounce the Nazarene as an imposter. I do not look upon Him as, such. I look upon Him as the noblest son of our race. And would to God the Christian nations really practised His teachings! I believe that He has been a light to lighten the Gentiles. I very frequently take my text from the New Testament. Why not? Is it not our book? The teachings of the New Testament, especially the Sermon on the Mount, is Hebrew. I accept everything in the New Testament except the Pauline interpretation of Christ, and the other legendary elements which I believe come from Gentile sources. And pardon me, I cannot see how any Jew can accept Christian theology. I believe that the teachings of the most fanatical Rabbi is nobler than that of Calvin. And as far the other `isms',—well, we will not bother to discuss them.”

“Rabbi, you know by this time that I am not a follower of any of these `isms', and I am certainly not a Calvinist. I believe in the Messiahship of Jesus of Nazareth, and that salvation will come to Israel when we will accept this divine deliverer. It is written that the `Deliverer shall come from Zion and take away ungodliness from Jacob.' I believe that Jesus is that Deliverer.”

“Messiah means anointed,” replied the Rabbi. “Kings, priests and prophets were anointed. I am prepared to accept Jesus as one of the prophets.”

“I believe that he is the Son of God.”

“So are we all sons of God.”

“I believe He is such in a unique sense, the manifestation of God in the flesh, in the Pauline sense.”

“I fail to see how a Jew can accept this.”

“The Jews of the first century seem to have had no difficulty in accepting it, and they did not go to the Gentile classics to confirm them in their views, but to their own Bible. God has revealed Himself in ever so many ways. What difficulty is there in believing that God finally revealed Himself in His highest creature. I know it is a mystery to you. It was so to me. I do not know how I was finally led to accept it. Jesus says, `No man can come to me, except the Father which sent me, draw him.' This is a dark saying. I was drawn to accept Jesus as the perfect revelation of God through this mysterious influence.”

“Your enthusiasm, more than your reasoning, is almost sufficient to draw from me the same utterance which Agrippa uttered when he sat spell-bound under the enthusiasm of Paul, `Almost thou persuadest me to be a Christian!'“

“I wish you could go further than Agrippa. The Nazarene wants you! Remember Saul of Tarsus? You might become another Paul. Remember, Pauls only come from the ranks of Israel. Be thou one of them. You will then be a father to us poor strugglers.”

“Dreamer! Enthusiast!” cried out the Rabbi. “How proud I would be to win you back to the synagogue!”

“And how happy I would be to see a man of your intellect and influence take up the cause of the Nazarene. I cannot offer you a church. You might lose everything the way Paul did. What of that? `Man shall not live by bread alone.' You could be used to show the world that the Nazarene is ours: bone of our bone, and flesh of our flesh, and Israel's Deliverer.

Why should Israel cast off their best Son? The Messiah yearns for their return. I shall never be satisfied until my people say, `Blessed is He that cometh in the name of the Lord!' and then go forth in His name to scatter the seeds of truth everywhere, and to bring light to those sitting in darkness. I see! I see! the living Nazarene. He is calling me, and saying, `Son of Israel,—Go forth!' What can you offer me in the place of this living personality? You as a reformed Rabbi have cast aside that which was the means of preserving our people, namely, the belief in a personal Messiah who would deliver Israel from this longest and cruelest bondage.”

“I believe in a Messianic age,” replied the Rabbi, which will be ushered in through education.”

“What a vague idea that is!” answered Felix. “I cannot conceive of a Messianic age minus a great soul as its central figure, namely, the Messiah. Shall the Messianic age differ from lesser important epochs in history? Our history is resplendent with great souls,—every crisis produced its great central figure: Moses and the Exodus; Joshua and the conquest of Canaan; the Judges, Saul, David and Solomon, The Prophets, Judas Maccabeus, and then Jesus and His Apostles. Do you expect to usher in the Messianic age without the leadership of the Messiah?”

“We are doing it through education. There is less antipathy between the races now than there ever was before. See how the racial problem has been solved in America. Wherever the priest has been dethroned there persecution against our people has ceased. We believe in non-sectarian education, and we are the foe of everything that tends to create a racial and religious problem in America. Should there ever come a time

when these liberties shall be endangered the friends of liberty shall find in us Reformed Jews their greatest friends. It is only the church that looks upon us with suspicious eyes. Why? We are the bitterest foes of ecclesiastical tyranny. By keeping these enemies of liberty in check we are helping to usher in that glorious age when man shall look upon his fellow as his brother, regardless of his religious convictions. The Reformed Synagogue is the most powerful instrument for liberty and enlightenment, and that is why I want you to join us.”

“The Protestant church of America is not the foe of liberty. But we are discussing just now our own people. For the past two thousand years our people have tried in ever so many ways to emancipate themselves, but, alas! what failures we have made! We have accepted many Messiahs except the Nazarene, of course. We then rallied around our Rabbis, and now thousands are casting off the Talmud. The Reformed Synagogue, which began with Moses Mendelsohn, hoped to bring about great changes in the world. I will not deny that it has had some beneficent influences over Israel. It has been the means of cutting his hair and shortening his coat that he might not look so wild. It has had a social, but not a spiritual, influence in Israel. You have not succeeded in winning the Jewish masses. Neither have you succeeded in bridging the chasm which separates the Jew from the Gentile. Look at Germany, for instance, where this reform movement commenced. Why is Germany the home of anti-Semitism? Because you were not satisfied with reforming Judaism, but you levelled your arms against the citadel of Christianity. You simply changed your outer garments, and no more. At heart you were still narrow

Jews. I think it is the same with reformed Jews of New York City. How often have you yourself denounced Christianity and called upon the city authorities to close all mission work among the Jews? This is not believing in liberty. Until you will learn to tolerate the religious views of others do not dream of regenerating the world. You are somewhat responsible for the unpleasant treatment which Mendel is now receiving. Can you not believe in his sincerity? This is but one instance of your intolerance. You were and are still, arrogant. You need what Christ said to Nicodemus, `You must be born again.' The Reformed Synagogue might have become everything you wish it to be when it will experience the spiritual birth which Jesus speaks of. No religious system can have universal empire when it leaves the Nazarene out of account. The world needs life, and He who has been the main spring of what we call modern civilization possesses that life. See how through all the historic changes of the past centuries He has succeeded in holding the hearts of millions. It is His influence which is now awakening the East. Even we Jews who cast Him off are enjoying the blessings which He brought to the world. The bulk of Israel is located in Christian, or if you please, so-called Christian lands.”

“But we remain unconquered.”

“If our people had been conquered by Him we would have been saved nineteen hundred years of persecution, and we might have been a blessing to the world indeed. Israel has no future apart from Him. We must turn to Him who is the light of the world. It is only by turning to him that we will become the true chosen people.”

Rabbi Cohen's only reply was, “You are a dreamer

and an enthusiast, and I will make no further attempts to disturb your dreams. I shall, however, watch your movements with interest, and you may always count upon my friendship.”

“As the Rabbi was leaving, Felix said, “I have just one request to make of you.”

“What is it?”

“It is in regards to Mendel.”

“I see; if he is anything like you I will make no further attempt to prejudice the minds of Christians against him. I will look into the matter more carefully and without bias. Come and have dinner at my home some evening.”

“Thank you, Rabbi; I shall be more than pleased to do so. I also wish to thank you for this call.”

The Rabbi then departed, and Felix accompanied him to the car.

CHAPTER XI.

Levi was generally up at 7 A. M., had his breakfast at 7.30 A. M., and then retired to his study to look over his mail and have a smoke. This morning he hastily glanced over several unimportant letters, but when he read the following words in one of his letters he nearly danced for joy. “You may have the use of my farm for the use of your poor converted Jews. Should they enjoy the work on the farm, I may see my way clear to present the property to your mission. God bless you in your zealous work, and may you be the means of leading the lost sheep of the house of Israel to their true Shepherd. God bless you. Yours in the Saviour's service, X--.”

“God bless this maiden lady!” said Levi. “It was just what I wanted. A farm in Connecticut is worth much. In the meantime my family will be able to spend their summers there. Leave it to Levi, the ex-passport forger and now a zealous missionary, to procure this piece of property for himself! Peace in my latter days! Levi, you will yet sit under your own vine and apple-tree and imagine yourself to be in Canaan. Poor Marx! Poor Felix!”

He opened another letter and a mere glance at its contents drove him almost into hysterics. Such good luck! His Egyptian cigarette dropped from his fingers, and he said, “Am I dreaming? Five thousand dollars to be added to the building fund, my bank account. Levi, you are having real good luck this morning. The donor of this generous gift expects me to use it for my brethren according to the flesh who may be in need because they found the Messiah in my mission. Leave it to Levi, he will know how to make proper use of it.”

Just then his wife entered and informed him that a man wanted to see him.

“What does he look like?” enquired Levi. “Is he well dressed?”

“No, he looks poor, and I should not be surprised if he wants help.”

“Hanna, dear, tell him I am out. We must not encourage this constant intrusion. We want to have peace at home. We must not encourage these paupers in their way of preying on honest and hardworking people. These paupers must be taught to help themselves. Charity does not elevate people; it degrades them. Wifie, see that he leaves the house at once and give him to understand that he must never call here

again. Tell him to call at the mission this afternoon and I will see him after the service.”

When his wife withdrew, he whispered softly, “Charity is harmful if it does not come in large amounts. Besides, it is always more blessed to receive than to give,”

He then lighted another cigarette, and helped himself to a glass of wine, saying, “This always braces me up for my Saturday services. What will I preach about this afternoon? Let me see. `Charity!' A very good theme. The people should help one another, will be my last point. This is not a debatable subject, and will therefore be well received by those who have nothing. Who says I never prepare my sermons? I don't have to write out my sermons the way the parsons do. “Levi,” he said while a subtle, fiendish smile overspread his face, “lay up for a stormy day! Perhaps the good Lord will be good to me and spare me for a longer period than He did that rich man who planned to live a life of ease, but was cut off before he had the chance to enjoy his saving.”

When his wife returned and informed him that the man had gone, Levi then prepared to go too.

“Jakie, dear,” said his wife, “haven't you forgotten to scrub your finger nails this morning? They look so yellow from your cigarettes. Wait until I bring the basin and brush.”

A moment later and Hanna was hard at work trying to clean her husband's fingers. “Oh, these cigarettes!” exclaimed Levi. “I wish I did not love them so much, because some morning I will forget to scrub the nicotine off, and I may then be suspected of smoking. Thank you, little wife. The fingers look all right now.”

After a fond good-bye Levi left the house.

* * * * * * * *

CHAPTER XII.

RABBI COHEN did not have a peaceful moment from the time he left Felix. He was amazed at the genuineness and enthusiasm of the young convert, and he became less prejudiced against the converts in general. The Rabbi was an earnest man, a Rabbi by calling, and not by profession. He believed in the power of his ideal, which according to his convictions was the essence of Reformed Judaism, and he believed that his ideal would ultimately capture the heart of humanity; but never before had he met one to question the power of his convictions the way Felix did. He had met and known many Jewish converts, but never did he meet one with the earnestness and ability of this young enthusiast. It is next to impossible for a bad Jew to become a good Christian. The noblest Jewish converts were as a rule good men before they accepted the religion of Christ. It was so with Saul of Tarsus. The Rabbi came to convert Felix, just as Saul went to Damascus to persecute the humble followers of the Christ, and he went away a different man. Who is competent to analyze all the influences that transforms a man's life?

The Rabbi was converted a few weeks after his meeting with Felix, but not a soul knew of it. He kept it to himself until he could hold out no longer, and then decided that come what may he would make a public confession of his conversion.

This Saturday morning, the beautiful Temple was crowded with faithful worshippers waiting for their beloved pastor to take his accustomed place on the platform; but the Rabbi was in his vestry experiencing

a sort of Gethsemane. He bowed over his table, his face in his hands, and softly whispered, “My Lord and Master, what shall I do? Oh, thou Divine One, give me strength which Thou didst receive in Gethsemane. I surrender my self to Thee, O Thou all-Powerful One and Conquering Nazarene, my Lord and my Master. Be Thou with me tonight.”

A rap on the door of the vestry brought him to himself. The President of the Synagogue entered and informed him that it was about time to begin the Sabbath services.

The organ pealed forth a soft melody while the Rabbi slowly walked to his place. A rich contralto voice then sang from the Oratorio, Elijah, “Then rest in the Lord.” The Rabbi prayed most fervently, and the congregation felt it as they never did before. The President of the Temple, sitting not far away from him, noticed that he looked rather troubled, and he feared lest he was too sick to go through the service, and he was not at all surprised when instead of going through all the forms he walked to the pulpit. The President thought he was going to tell his people that he was not able to go on.

The people all looked at him in perfect astonishment, not knowing what to expect. For a few moments there was perfect silence in the Temple. The Rabbi then placed his left hand on his breast, and spoke as follows: “My dear friends, for many years it has been my most blessed privilege to be your Rabbi. I sought in every possible way to be your true shepherd. You on your part have done everything to make my labors easy. You have been very loyal to me. You are known to the community in which you live, and also throughout the world for your charity, one of the cardinal

principles of Judaism. Your good deeds speak louder than your words.

“Within the past few weeks a terrible conflict has been going on in my soul. My Lord!” He almost broke down here. “Alas! It was a most terrible battle. I had begun to question the power of my own convictions, and, my dear friends, I found that my faith lacked something,—it lacked spiritual power. I found that my ideas of the Fatherhood of God and Brotherhood of man were after all rather narrow, viewed from a Judaistic point of view, even if it was disguised and called itself `Reformed Judaism.' I reread the history of religion, and I was astonished, as I never was before, to see what a tremendous grasp one of our race had and still has upon the heart of the world. Oh, friends, must this mean our separation? Oh, Thou that knowest the truth, Thou knowest that it was against my wishes that I was grasped by this peculiar personality. I cannot account for this mysterious influence. I reread my Bible, the Old Testament in the light of the New Testament, and my eyes were opened to see Him. I saw His form bending over me, and I heard Him say, `Follow me!' There! There! I see His form once more. I see Him beckoning me to follow Him. Children of Abraham, I must follow Him.”

As he finished the last words he would have fallen from the platform had not the president rushed up and caught him in his arms.

Through those subtle influences which the human mind cannot always penetrate, the words and feeling of Rabbi Cohen had a marvellous effect on his congregation. There was an uproar like the one of two thousand years ago when five thousand people cried out, `What shall we do to be saved?' The cry now was,

“Rabbi, we will stand by you, and follow the Nazarene, too.”

These last words the Rabbi heard. The president dismissed the congregation.

* * * * * * * *

Sara had a reserved seat in the woman's gallery in the beautiful orthodox synagogue on Forsyth street. Every Sabbath (Saturday) morning she occupied it and poured out her sorrows, like Hannah of old, to the God of Abraham, Isaac, and Jacob. Now that she began to feel that her efforts to bring Marx back to the synagogue would prove futile, she cried the more to the Hebrew Patriarchs to intercede with God to save her grandchild. She even called on Rachel to plead with God in her behalf. But this particular Sabbath morning she was not in her accustomed seat. Why? She had a horrible dream the night before. She saw her grandchild dressed in white being led by her father into a church. Sara cried to Rosie not to enter that wicked place, but neither Rosie nor Marx seemed to see her. Just as she made a rush for them, intending to drag away Rosie by force, she awoke with the cold sweat streaming down her face.

“Good Lord!” she exclaimed in Yiddish. “I am so glad it was only a dream.”

This was the direct cause for her absence from the synagogue this Sabbath, and for her unusual appearance at her daughter's home so early in the morning.

She no sooner entered than she grasped Rosie in her arms and hugged and kissed her most affectionately. When Sara learned that Marx was away making his morning calls she felt free to open her heart to her daughter. “Jennie,” she said, in Yiddish, “why do you treat your poor mother so harshly? My God! What

have I done that I should suffer so much? Why do you act so unlike a true daughter of Israel? Do whatever you please to me, but save the child.”

Sara sobbed. Hot tears filled her eyes and streamed down her cheeks. Little Rosie wept too, when she saw her grandma weep. Jennie did all she possibly could to comfort her mother. She knew what was the cause of this grief. “Mother,” she said, “calm yourself, I do not wish to cause you any unnecessary sorrow, but I love my husband.”

Jennie made this remark because her mother suggested that her first duty ought to be to her mother. She had even urged her daughter to leave her husband if he should insist on raising his children as Christians.

Jennie continued: “My husband, it is true is a member of the church. You know that he is not cruel to me or to my child. You yourself will admit that he is a faithful husband and a loving father. He loves the child as much as I do, and as much as you do. He thinks the Sunday School will do her good. She will learn there beautiful songs, and she will learn to love God.”

“But she will grow up a Christian. Alas! my poor child! I do not desire to live to see the day when you will start to go to church.”

“Mother, look at the Jewish children who are growing up in our community. Are they taught to fear God? Why did you send me to a Christian sewing school when I was a girl? Because it was there that I could learn to sew.”

“I will not permit my grandchild to follow in your footsteps. Let her grow up to be most anything, but not a Christian. “Oh!” she suddenly exclaimed, “Jennie, I feel faint, bring me a glass of water.”

When Jennie went for the water Sara embraced Rosie, saying: “My child, I will not let you go to that school.”

When Jennie returned with the water, Sara said, “A renegade! My God! I will not have it. I see hell opening before my eyes. I must save my child.” Sara collapsed on the couch.

“Mother! mother! what is the matter?” she exclaimed, while she poured a little water over her face.

Just then Marx entered and he heard Jennie's last words. As soon as Sara saw him she said to him, “Marx, you are a traitor,” using the Galician dialect. “You stole my daughter, and now you intend to steal my child. Apostate that you are! God will punish you for all this misery you are causing me.”

Marx said nothing in reply, but quietly left the room, thinking to himself. “Poor woman! she is the embodiment of Jewish antipathy to Christianity. How can any true follower of the Christ bear her an unkind thought! She believes she is loyal to her people. The unchristian character of her native land is responsible for all this. Surely such people deserve the most chivalrous treatment at the hands of American Christians. And yet so many persons in New York think the coming of so many Jews is a misfortune for this country. What a grand opportunity to show the difference between the Christianity of her native land and Evangelical Christianity. If they can oppose in that manner what loyal followers they will make when converted.”

A few moments later Jennie joined her husband in his study. “What has brought her here so early? I thought she always goes to the synagogue on Saturday.”

“She found out that you intend to send Rosie to the Sunday School and so she came to protest against it.”

“Jennie, I am going out now. I have a few more calls to make. But I warn you,—look out for the child.”

Marx then left the house while Jennie returned to her mother.

“Has the renegade left the house?” Sara enquired, still speaking Yiddish.

“Mother, please do not use that word!”

“Jennie! Jennie! you cruel children of a cruel land. Why did I ever come to this country where there is no fear of God, and where our children desert us? Our children do not speak our language, they are ashamed of us, and some become renegades. Jennie, I have a headache; will you go to the drug store for some headache powders?”

“Yes, mother.”

As soon as Jennie left the house Sara said to Rosie, “Rosie, mine child, vill you go mit me home?”

The child was very fond of her grandmother and so she readily consented.

“Den come, qvikly.” She seized the child and hastily departed, telling the Polish servant girl that she was going to take a walk around the corner.

When Jennie returned and learned that her mother had gone with Rosie she almost went into hysterics, crying, “What does she intend to do?”

“She grab de child and say notting vhen she return,” said the Polish servant girl.

She instantly left the house, and a moment later Marx returned.

Marx was not at all surprised to learn what had happened. He had a presentiment that Sara might be

tempted to kidnap the child. He then started for Sara's house.

When Jennie reached her mother's house she found it locked. “My God!” she almost screamed. Where shall I look for them now? Marx, why are you not here to help me? Marx, where are you?”

“Here I am,” called out Marx, as he rushed up three flights of stairs and was almost out of breath. “Where is Rosie?”

“Gone! I do not know where.”

“Where is Sara?” enquired Marx of the tenants who had gathered around him.

“Sara left the house in a carriage, and she said to the driver, `Drive, drive quick to the American line,'“ said a bright little Jewess.

Marx and Jennie rushed downstairs, entered a cab and told the driver to drive to the American line pier as fast as the horses would go. They reached the dock just as the gang plank was being taken away.

“Stop! Stop!” cried Marx, as he rushed up like a madman. “Rosie, where are you?”

“Papa! Papa!”

There was then a struggle for the possession of the child. Several of the sailors and officers came to Marx's assistance, but Sara fought like a tigress. Her weak heart soon told on her and she fell on the dock, crying, “You murderer! You traitor! You renegade!” speaking in Yiddish. She then fainted away.

Sara was taken home in a cab and Jennie went with her, while Marx took Rosie home.

* * * * * * * *

CHAPTER XIII.

THIS Saturday was a day never to be forgotten in the memory of the characters we have become acquainted with. In another part of the city far away from the noise and congestion of the lower East Side sat Felix and Grace in the parlor discussing some recent events. They had spent the morning in the Museum of Art and they had just come up from lunch.

Grace was worried because Felix and her father did not seem to get along very well. She was also annoyed because many of the church people questioned Felix's Christianity. What could poor Grace do? She loved Felix, although nothing had as yet been said on the subject.

As they sat talking this afternoon, Grace said to Felix, “Why do you keep on getting into trouble? You could easily have avoided the last one. My father admits that you are bright, but he fears that your brightness is spent in the wrong direction.”

“I am sorry to hear that, but really I bear your father no ill-feeling. I cannot be false to my convictions even if I have to cross your father. Does this make any difference between us?”

“Oh, no; but it would be much nicer if papa and you agreed.”

“I trust we are not foes; at least I am not his. I have no objections to having him hold on to his views. I believe in freedom, and it is for this reason that I gave up my affiliation with those who wanted to control my thought and speech. Truth is not endangered by honest questioners; but it is by blind followers. What has he against me now?”

“He was displeased with your conduct at the meeting last night.”

Marx and Felix had been invited to attend a meeting at Rev. Powers' church to discuss the evangelization of the Jews of New York.

“I had to protest,” said Felix, “against some of the things said last night in reference to our people. But I fail to see why he should be displeased with me. I simply voiced Marx's sentiments. I simply failed to sign the paper against which Marx protested so strongly. Must I bow down to everything that these ungenerous ministers and deacons may have to say, simply because they happen to have the bag? Your father is a Baptist; but the Presbyterians and others are no better. They have all proven so far unequal to meet the spiritual needs of New York's foreign masses. Rev. Powers requested that his church should give some support to my friend Mendel, but your father protested against it. He also presented the paper asking his fellow-deacons to sign it. It petitioned the signers to refrain from supporting missions to the Jews. Why? Because he had no faith in the work. Is it our fault that he was carried away by a converted Jew whom he styled `the Messianic prophet,' and who turned out to be something entirely different? Your father is a most generous man. He contributes very liberally to foreign missions, and also toward the erection of new churches in the West, and he has endowed several chairs in different schools. Of course, he is not a foe of Israel, because he is in sympathy with settlement work among them.”

“Did Dr. Powers remain silent?”

“He finally gave in rather than have any unpleasantness with his very loyal supporters. Your father also

stated that the Jewish people were no longer God's chosen people in the old sense. He believed that the `Anglo-Saxon people' had taken their place. Marx quoted Paul, `that God did not cast off His people.' But your father preferred to spiritualize those texts. Your father believes that the curses in the Old Testament were meant for Israel, while the blessings were meant for the English-speaking people, especially those who accepted Calvinism.”

“How did the affair finally wind up?”

“The paper was signed by most of those present.”

“Were there any other objections made?”

“Yes, indeed. Some of the objections were: The Jews are a tricky people. They can never lose their Shylock-like spirit even after they have become converts.”

“Marx replied as follows: `Are there no shrewd Christian men? No tricky Methodists? I know of a case where a Methodist Elder swindled a converted Jew out of $1,500. Are there no hard-hearted Roman Catholics? No defaulting Presbyterians? No unconscientious Congregationalists? Let the race or the church that is without sin in this respect cast the first stone at the Jew, and remember that if the Jew is a money-getter, and a money-lender, and a money-lover, Christendom has made him so. Christendom has deprived him of his rights as a man, of liberty, of citizenship. Christendom has defrauded him of his trade, of his commerce, of his privilege in the world's marts. The edict of the Christian Church compelled him to convert his property into money and jewels. This same body forced him to become a money-lender and a money-lover. Who can wonder that he became keen, artful, and suspicious! Now this same Christendom, after

having for centuries schooled him in these characteristics, turns about and abuses him for the results of his training. Now look at yourselves! Study the methods of the American business man, especially the men who have succeeded in amassing great fortunes. Are they clean? How many of them would like to have their methods exposed to the public gaze?'

“Another objection was that the results of Jewish evangelization are at the best very meagre. Marx then quoted Dr. Saphir: `We cannot measure the importance of Jewish Evangelization by the numerical greatness of its converts; we measure it by the value assigned to them by the Scriptures, by the peculiar love with which God regards them, and by the spiritual influence which they exert upon the whole world. God's promises teach us that through the restoration of Israel the golden age of humanity would be ushered in.' Marx, to prove that Jewish work was not a failure, but a positive success, cited the names of many illustrious converted Jews. Such as: Dr. Alexander, first Protestant bishop in Jerusalem; Dr. Helmut, Bishop of Huron, Canada; and Bishop Schereschewsky of China, connected with the American Episcopal Church, and translator of the Bible into Chinese. He then named Capadose and Da Costa of Amsterdam, Professors Cassel and Hengsdinberg of Berlin, Alfred Edersheim of Oxford, Neander, the father of modern church history. He named several others. I do not know where he managed to get all these names from. He has a most remarkable information on this subject.

“Another objection raised was that the Gospel does not reach the better class of Jews. Remember, the wealthier are identified with the better. Marx met this objection with the following words: `What of that?

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Did not Christ say that He came to preach the Gospel unto the poor? Did not the prophets foretell that the Messiah would come as the Saviour of the poor and oppressed?' He then quoted numerous passages from the Bible. `Were not the apostles poor?' he continued. `Were not the first Gentile converts poor? As for our present foreign work, we know that we reach mostly the poorer classes, often called “the rice Christians.”'

“These remarks which Marx made I believe cannot be disproved. However, the Christians present supported your father. But the time will come when your father and those gentlemen who think the way he does will think differently. They oppose us now, but the time is coming when they will repent for their present actions and then they will honor us. Will you stand by me now?”

“I certainly will,” replied Grace, while a deep blush stole over her face. “I am willing to be, and to do all in my power to make your life most effective in your efforts to do what you are doing now. You must not lower your ideal. You must always be yourself, and I will always honor you for it.”

“So you are fully, fully in sympathy with me?”

“I am.”

Grace was sitting in an easy-chair, and Felix was sitting opposite. He put forth his band and she put forth her hand.

“Grace!” It was the first time that Felix had called her by her Christian name, and she felt a thrill of joy in her soul.

“Felix!” was her quick response.

They embraced each other most affectionately, and remained in this attitude—how long? The ringing of the doorbell brought them to themselves.

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Dora and Isidore entered.

“Where have you been?” enquired Felix.

“We have been gathering material for a book on social conditions on the lower East Side,” replied Dora.

Grace looked surprised. “Will you send me a book when it is published?” she asked.

“We certainly will,” answered Isidore and Dora.

“Isidore,” said Felix, “you are doing good work.”

“Am I? Thanks for the compliment.”

Dora then rehearsed all she had seen in the Ghetto. She spoke of the children, how kindly they all looked at her, and how they appreciated a kind look and a stroke on the head. She visited the settlements, and other educational institutions, and everywhere she saw the same eagerness on the part of the children in listening to their instructors. “Yes,” she said, “I never knew how those people lived until I met Mr. Felix and Mr. Isidore Cline. I know now that those people are not as vicious as I thought they were. Wait until my uncle hears of it. Should he be offended at what I am doing I will suggest to him to spend an afternoon in the Ghetto, meet those anarchists, as he calls them, and he will change his mind too.”

It was now about two o'clock in the afternoon. When Felix suggested that they all call on Marx and from there go to hear some Jewish missionary preach, they were pleased with the idea, and a few minutes later they all left for the Ghetto.

* * * * * * * *

Marx was at home drinking Russian tea and holding his little girl on his knees. His wife had not returned yet. Just now he felt very much alone. Now, as never before he realized the position of a converted Israelite.

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How he longed to see Felix and to open his heart to him!

A friend! We may have many acquaintances in this world; but how many friends do we have? Even the Christ in His last moments, when He needed a friend, was forsaken by those who swore they would die with Him if necessary. Happy is the man who has one genuine friend.

Marx was delighted to see Felix, Grace, Isidore and Dora. They had tea served to them and then he related his recent experience. After they had finished drinking their tea, the five friends at the suggestion of Felix decided to visit Levi's mission. Rosie was left in charge of the Polish servant girl.

Levi had lost the respect of the Jews of the East Side to that extent that he always had a police officer to keep order for him on Saturday afternoon. However he thought that he could dispense with the officer's assistance to-day because he intended to preach a non-controversial sermon. But there was trouble in store for him. The cause of the trouble to-day was the man who called to see him. When the man was turned away he remained standing not far from the house, so as to be certain that Mrs. Levi had spoken the truth. He saw Levi leave the house. This afternoon when Levi had finished reading the thirteenth chapter of first Corinthians, and then commenced his discourse on charity, the man jumped to his feet and told what had happened that morning. An uproar was instantly created, harsh language was used, they tore the tracts, and Levi was in danger of being mobbed. Just as the mob made a rush for Levi, Felix and his friends entered. Felix broke through the mob, followed by Marx.

“Save me from this mad mob!” cried Levi.

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“Back! Back!” shouted Felix in a commanding voice, and the crowd halted, “Shame on you! You will not touch Mr. Levi so long as we are here. How dare you abuse a man in this manner?” speaking in Yiddish to them.

“He is not a man; he is a renegade!” cried out a Jew.

“He has insulted us so many times,” said another.

“He has?” replied Felix in a stern voice. “Does that mean that you, so many of you, should attack a single man? You who have fled from Russian and Roumanian tyranny, will you now practise those cowardly atrocities here? Shame on you! Shame on you!”

By this time the crowd was more orderly, so that the ladies, instead of being frightened, looked on with admiration at what Felix had (lone. All this time Isidore remained with them to protect them.

“Who is this fool protecting that wretch?” called out a young Jew. “He must be a renegade too.”

“He is not. You lie!” It was the voice of old Jacob. The people were surprised when they saw the venerable figure espouse the cause of the missionaries.

“Away with all those renegades!” cried out a Jew, and the mob moved on to seize Levi and his rescuers.

The ladies almost screamed, while Levi was begging to be protected.

Isidore calmed the ladies, and then broke through the mob, raised a chair, and threatened to brain the first man who would dare to move one step forward.

“Isidore, drop that chair,” said Felix. “I know that they are not altogether in the wrong.”

“Hear! Hear!” called out several voices.

“A crowd like this led on by a few priests killed the prophets of old,” continued Felix.

This was a masterly move. Had he mentioned the

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name of the Nazarene, the crowd would have been uncontrollable. He knew they all sympathized with the prophets.

“Their blind leaders and cruel followers of the Nazarene are responsible for their bitter feeling to-day. They have seen and felt too many weapons already, and far be it that any one should defend me with a chair.”

“Hurrah! Let's hear more.”

“Men of Israel, why should the Gentile world have just cause for censuring your behavior? You cannot change a man by mobbing him. Before you can expect to command respect you must respect others.”

“He is a hypocrite,” said a young Jew with eye-glasses on.

“And pray, sir, who is not a hypocrite?” replied Felix.

“Very good,” added Marx, who was silent all this time.

Felix continued. “Are you so blind as not to see your own sins? Nineteen hundred years of hardship have not yet brought you to your senses. Obstinate people that you are! Will you still persist in keeping your eyes shut to the true light?”

“What light?” enquired the same young man with the eye-glasses on.

“You have produced the true light; but you are walking in darkness. Your teachers have given you rubbish in the place of life. It should have been your work to have cleared away the mist, to have opened the eyes of the world to the true teachings of the Nazarene, who is bone of our bone and flesh of our flesh. He is ours! Will you still reject Him? Do we desire you to forsake our people? Do we ask you to become heathens? We are seeking to bring to you light and life. We want you to become the true Chosen People, the life-giving

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people, to become the true missionaries. There is nothing in the life or teaching of the Nazarene which is foreign to the hope and teaching of our fathers. Will you go forth with us to break down the barriers which separate man from man? We can only do this in His name.”

“But you do want us to become renegades,” said the same young Jew.

“No, I do not. I want you to become true Israelites. The Nazarene was the truest Israelite that ever lived. Let Him be your second Moses, only to deliver you from a bondage which is far worse than that of Egypt. Let Him be to you what He has been to the European world and what He is now to the Asiatic world. Is He not the direct cause of our modern civilization? Even you are sharing His beneficent influence; but you are too blind to see it. What was the condition of the world prior to His coming? Arise, shake off your slumber, and become leaders in the spreading of light and life.”

“Followers of the crucified one? Never!” cried out a Jew from the rear.

“Shut up! Listen!” others called out.

“Take this!” A stone was thrown and it struck Felix on the head.

“Forgive them!” were Felix's last words as he fell into the arms of Marx.

The police arrived and a number of the rioters were arrested; but it was not learned who threw that stone. Felix was taken in a cab to Grace's home after his wound was dressed by a physician of the neighborhood. On the way he heard the newsboys crying, “Extra! Extra! The conversion of a Rabbi!” But Felix was too weak to appreciate it.

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CHAPTER XIV.

THE sudden conversion of Rabbi Cohen and of his congregation created quite a stir in New York City and throughout the country. Congratulations came to the Rabbi thick and fast from the laity and clergy representing the various Christian denominations of the metropolis. Those representing the churches in financial matters urgently requested the Rabbi to unite with them. These churches which before had taken no interest whatever in the spiritual welfare of the Jew now all of a sudden professed the greatest interest. Think what it would mean, from a financial point of view, to have the support of the wealthiest Jewish congregation of New York! And Jews are known to be philanthropic. Alas! the honest, but poor Mendel was cast aside, while the wealthy Jewish congregation is received with open arms.

When this sensation passed over, as all sensations do, Rabbi Cohen and his constituency gave the churches clearly to understand that they had no intentions whatever of becoming converts of any particular denomination. Just as the Temple had formerly represented an advanced wing of Judaism, so it would now stand for a synthesis of progressive Judaism and New Testament Christianity. It would be the purpose of this body to stand between the synagogue and church. It would seek to break down the walls of prejudice which separate Jew and Christian. Whoever enters the Temple, Jew, Christian, Protestant, Catholic, or Free thinker, would be treated as a brother. It would emphasize the spirit rather than the letter. Its motto would be: “My house shall be called the house of prayer for all nations.”

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This was a very wise move on the part of Rabbi Cohen. Only by keeping apart from the present Christian denominations could they work out their own destiny. Only thus could they be in hearty sympathy with everything that is good in every denomination. Only thus could they stand for a conception of humanity and fraternity which the Church had never yet practised. The Jew is narrow-minded as long as he is bound by his Talmudic Judaism, but when he breaks away from it he becomes too cosmopolitan for the average churchman. Men like Spinoza, Mendelssohn, Lasalle, Marx, Herzel, Heine, Riesser, Nordau, and the offsprings of the Revolutionary schools could never feel at home in the church; no, not in the most liberal of Christian sects. If this congregation had united with any of the warring factions of the Christian Church it would have lost its individuality, and become nothing. And when the whole race of Israel will be converted, then the nations will unite with them. See Zechariah viii. 23, “Thus saith the Lord of hosts: In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.”

The severe strain of his recent experience told on the Rabbi, and at the suggestion of his friends and family physician he left the city to spend a week or so in the Adirondacks, but before leaving he sent Felix a line.

* * * * * * * *

About a week after that eventful Saturday, Felix was sitting in the parlor of Miss Parsons' house, his head still bandaged, and smoking a pipe. Near him, holding his hand in hers, sat Grace.

This was his first appearance downstairs since he was

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brought to the house in a cab in a semi-conscious state supported by his friends. He was then placed under the care of the family physician and a trained nurse, with the instructions that all news was to be withheld from him for a few days. Consequently, he knew nothing as yet of Rabbi Cohen's conversion.

“I am glad to see you up again; you have had such a hard time,” said Grace.

“So am I. This kind of a life does not agree with me, especially when there is so much to be done.”

“You must not think of leaving our house until you are yourself again.”

“Has any one called to see me?”

“Yes, quite a number of people, and I have a number of letters for you. That old man with the white beard called to see you, and a man by the name of Mendel Klass, and of course every evening your friends, Marx, Isidore and my cousin Dora were here, too.”

“What happened to Levi?”

“The police finally rescued him and several of the rioters were arrested.”

“But I will not press any charge against them.”

“I believe my father's sentiments towards you have altered. No one was more solicitous about your welfare than my father during the past few days.”

“I noticed that he was rather unusually cordial to me when he called to see me while I lay in bed. When he comes in I am going to ask him for something,” while a slight suggestion of a smile stole over his countenance.

“What will you ask him for?” she enquired rather excitedly.

“If I may have his daughter,” he replied very calmly.

Mr. Parsons then entered and after shaking hands with Felix handed him a few letters.

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“If you will pardon me I will just see whom they are from. I have had no news for a week now, and I have no idea what is taking place in the world.”

“Then there is a most pleasant surprise in store for you,” replied Mr. Parsons.

He hastily glanced through several letters. “Here is one from Mr. Levi. He wishes me a speedy recovery. And Marx informs me of the death of his mother-in-law. I don't know this handwriting.”

He opened it, looked at the signature. “My God! Am I dreaming?” But for Mr. Parsons he might have fallen over.

He looked about him. “Where am I?” he said.

Mr. Parsons then assured him that it was real. He then handed him the clipping from the paper.

“Thanks be unto God who giveth us the victory through the power of the anointed One. What a future there is in store for this new body! It will be the greatest force for righteousness in this city and in the country. The half-baked churches will now realize the meaning of a converted Israel. These converts will be the means of bringing God down to humanity anew, and of raising humanity up to God. Oh, I wish I could fly to see Rabbi Cohen. Why did you withhold this news from me?”

“Calm yourself. You must not get excited. Wait a few days longer before you exert yourself as you are accustomed to do,” said Grace.

“I see, I see; you want me to make a different kind of a speech. Mr. Parsons, may I ask you for something?” said Felix in a serious tone of voice.

“You are most welcome to all we have.”

“To all—all—you—have. Does that include Grace?”

Mr. Parsons did not seem surprised at all. “I leave

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that to her, to Grace. I am not against you, although I was so formerly. If she loves you, God bless you both.”

“Thank you, father.” She then knelt near him, took his hands and placed them on her head. Felix then knelt down beside her, and Mr. Parsons said, “God bless you both. Felix, you are brave now; be patient, be sympathetic. Grace, I know you will be loyal to him. God bless you, my children.”

“Thank you, father,” said Grace, while she embraced him most affectionately. She was his only daughter and he loved her dearly.

Mr. Parsons then withdrew and the happy pair were left to themselves to talk over their plans for the future.

* * * * * * * *

Felix had no sooner returned to his humble abode when he received a call from Mr. Levi.

“I am glad to see you, Mr. Levi. How are you?”

“I am well, thank you. How are you? I am sorry, you were hurt so badly. I know the man who threw that stone. Shall we have him arrested?”

“I think we had better not. Let the poor deluded fellow go. I forgive him.”

“Very well, then; I leave it to your judgment. Can I do anything for you to show my appreciation for helping me?”

“I really do not see what you can do for me. Forget Mammon and learn that life does not consist in the abundance of material possessions.”

“Your ideal is impracticable for an age like this, especially for New York City, and for a Jewish missionary to put into practice. It would land him in the poorhouse. You know that I am not worse than those who employ me. You know what a struggle a Jewish missionary

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has. You know that they treat him with far less respect than they do the other workers.”

“This is your own fault. If you will live like a man, they will in the course of time be compelled to respect you and the other Jewish missionaries. A lot of our missionaries are treated better than they really deserve. If the Jewish missionaries could work in harmony they would be men of power in the Jewish community.”

“Perhaps the conversion of Rabbi Cohen will be the means of altering conditions,” said Levi.

“I hope so. I think there is something else on your mind. Why did you call?”

“Yes, I have something of importance to say to you. I am here with a definite proposition. You know the story of Saul and David. When David killed Goliath, and thus saved king Saul, he rewarded David by giving him one of his daughters for a wife. Do you understand me?”

He smoothed his black beard, and closely observed Felix, to see whether he had made a serious impression upon him.

“Do I understand? Ha! ha! I most certainly understand von. Put what has Leah to say to this suggestion? You know that this land is not Poland, and Leah may have a will of her own,” said Felix with a smile.

“Now, all jokes aside, can't you forget Poland ? I know that many have the impression that we Polish Jews are mean and mercenary. Let that be so. But our women are handsome, good and loyal. Besides, in this case, Leah has no more objection to you than Michal had to David.”

“Well, I certainly feel quite flattered, but it is too late now. I am engaged to a Gentile girl.”

“I suppose you are engaged to Miss Parsons. Is my

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Leah, a true daughter of Israel, not good enough for you? I know that I am not as wealthy as Mr. Parsons; but a daughter of Israel ought to have the first consideration. I will also give you $5,000 as a dowry.”

“I have no desire to discuss this marriage problem now, but you know me well. Money matters are not uppermost in my mind. I will marry the girl I love.”

“All right then. I thank you for having helped me.”

“Don't mention it; but do not stir up the hornets' nest again. Be a man.”

Levi then left Felix.

“Poor Levi!” thought Felix. “There is no help for him, However, I will not betray him. I am not a detective for the church.”

The entrance of Marx interrupted his soliloquizing.

“Why, you look as if you had never been ill in all your life,” said Marx.

“So much the better for those who may need my assistance. And now with the conversion of Rabbi Cohen our burden will be lightened. I believe he too will step into the breach to help us win the day.”

“The conversion of the Rabbi is the miracle of the day,” said Marx. “He will probably invite you to join him in his labors. In fact it was suggested to me by one of his congregation. I called to see him the other day, but he is still in the country.”

“I certainly feel grateful to kind Providence for his conversion, and I hope he will prove to be another Saul of Tarsus. We need brave and emancipated souls to break the chains that bind so many noble souls to the rocks of tradition and fear of man. There is many a Prometheus waiting to be freed from his prison, that he might go forth to give light to those who are dwelling in cold and darkness. I believe this conversion ought to be a

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tremendous influence for righteousness in this city and in the country. False notions, antiquated traditions, and barbarous superstitions still entwine us.”

“I see that that blow has not shattered your hope.”

“That individual was not responsible for trying to injure me. It was the tradition of the past trying to silence the voice of truth. Tradition will not surrender to truth without a hard struggle.”

“How about Levi?” enquired Marx. “Does he appreciate the assistance you rendered him?”

“He called to see me; but he is the same old Polish Jew. He will never succeed in shaking off the influences of his early environment. However, I suppose it is better not to judge too harshly; because there is a touch of hypocrisy in most of us. Is there any mortal who can say, `I am clean'? The Psalmist says, `All men are liars.'

“But it also says,” replied Marx, “that he said it in his haste.”

“This simply shows us what harm can be done by leaving out the context. However, I do not propose to act the detective for the church.”

“Nor I,” added Marx.

“You know that the world is too ready to start a person on his downward grade, but mighty slow to smooth the way for him upward again. There is many a criminal who might have been an honest man if society had given him a fair chance.”

“In different circumstances Levi might have been a changed man. He has always been taught to cringe and crawl, and now he cannot stand upright. Let us drop Levi. I have done with him.”

“Let me have the last word. Some time ago you desired to profit by my experience,” said Marx.

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“I shall certainly be delighted to have you speak out. I feel that I have already learned much from you.”

“Well, then,” said Marx, “I will say a final word on Levi, and if I do repeat some things that you may have already touched upon, I will do so simply to bring out more clearly the points at issue.”

“Then go ahead.”

“Levi is the product of his new environment. We must not be prejudiced against him because he forged passports in Poland. The forging of passports is not synonymous with the forging of checks. On the contrary, he may have been of service to many a poor Jew in Poland. It was a case of Russian tyranny against Jewish skill. When he arrived in New York he came in touch with a type of Christianity which probably appealed to him. I am looking at the brighter side of it. When Levi joined the church he showed a certain amount of enthusiasm. He preached in the streets, and he very often out of ignorance ridiculed the Jewish ceremonial law, and when the Jews resented it he looked upon himself as a sort of a martyr. He also made capital out of the death of his father. He believed he died because his son accepted Christianity. This was sufficient to convince a few friends that he was qualified to be a missionary to the Jews. Thus the novice, the man without any training, and without Christian experience, was made a worker in the most difficult of camps. He broke away completely from the past. He did not understand Christianity. He did not appreciate the continuity of Revelation from the Old into the New Testament. He did not appreciate Israel's history; and in deracializing himself so suddenly he tried to make others do the same. The acceptance of Jesus as the Messiah does not mean that a Jew must break away

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from his people entirely. A convert who is unable to see something beautiful in the faith he was brought up in, will never make a good preacher to his own people. Remember, there are no false religions. Whatever the human heart accepts as sacred, if it is done in downright sincerity, is sacred. Let no Jew be asked to give up his ceremonial law. On the other hand, let no Jew be asked to live up to it. Christ came to make man free; therefore, let no man impose laws upon his fellow-men. In the eyes of his hearers, Levi was a renegade. He did not appreciate that for which Israel suffered. The Jew on becoming a Christian should really be a more sympathetic Jew. Let the converted Jew prove himself to be superior to his unconverted brethren.

“It is no easy matter to present to the Jew the Deity of the Messiah. Only a person of culture and education is able to do it. The missionary should realize that to convince the Jew of the grand personality of Jesus is half the battle won. The average missionary is always judging his people from the Jews who frequent their places. This is not just to our people. The missionary as a rule seldom comes in contact with the better-class Jews. For example, you would not, if you were not a believer in Jesus now, spend much, or any, of your time in listening to the rubbish the missionaries say. The acceptance of Jesus as God manifested in the flesh can never be brought home to a Jew through the mere process of reasoning. It must, and it does come as a revelation, or as an experience of the most subtle kind, and in the most subtle manner. The appreciation of the personality of the Christ, and the endeavor to live like him, may be the means of leading one to see in him a true picture of God. At any rate, you know that there is too much in common between Jews and Christians, and

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the intelligent missionary will appreciate what the Jew already possesses, and build upon it. I dare say that presenting the Gospel in this manner will not cause any riots. The modern Jew is not so bigoted as not to appreciate honesty, intelligence, brotherly love, and common sense. Levi lacked all these qualities.

“Furthermore, he was obliged to hand in glowing reports. This led him to immerse those Jews who were sprinkled. He was not given a decent stipend, and consequently he had to live by his wits. You leave that to a Polish Jew! He does not hate us; but he has been forced to a point where he believes that self-preservation is his chief duty. If the church would look after its Jewish work the way it does after its foreign work, Levis would not thrive. This is all that I have to say now.”

“Your advice,” said Felix, “is of the most rational kind, and I wish you would print it, and send it out far and wide. Personally, I desire to thank you for these words, and I sincerely hope that you will see your way clear to return to the work. You are needed, my friend, and the Jewish world will appreciate you.”

“Perhaps I will when Rabbi Cohen and his people will launch out into the work.”

* * * * * * * *

No man, Jew or Gentile, should be sent to preach to the Jews unless he has had a liberal education, and is liberal in his views on religion and life. The mere fact that a Jew is a convert does not necessarily qualify him to be a missionary. It is the same with the Gentile. A Gentile who may be interested in the conversion of the Jew is not necessarily qualified to be a missionary to them. The missionary should be a student of comparative religion, and be liberal-minded enough to say

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with John, “That was the true Light, which lighteth every man that cometh into the world.” He should also be a student of philosophy, science, sociology, socialism, history, and literature. The time has passed when the ability to quote a few verses in Hebrew from the Bible or Talmud qualifies one to be a missionary. The class of people who generally frequent the missions are as a rule careless about their religion, and least of all are they in bondage to the Talmud. They are as a rule in sympathy with modern social thought. They want freedom, and many are staunch followers of socialism. The writer has seen missionaries who expelled Jewish socialists from their halls simply because they questioned our present social order. The missionary should be a man who is able to appreciate the socialist's point of view and be able to point them to a higher socialism: the socialism that will emancipate the soul from bondage. The missionary should be able to see what there is in common between all systems, and then lead their hearers to what he believes is the highest of all systems. The missionary could well afford to pattern his addresses after the address which Paul delivered to the Athenians on Mars Hill. Finally, the missionary ought to be a good teacher, a believer in progress, and in sympathy with his fellow-men. He should realize that truth is more essential than the views of certain schools, and that heaven is larger than hell. God is love.

* * * * * * * *

“How is your wife?” enquired Felix.

“She is well, thank you. She has enquired a number of times for you, As to the death of my mother-in-law, Peace to her soul! We seldom refer to her. I say, `Let the dead bury their dead,' and let their bones rest in peace. Samuel did not like to be disturbed by Saul,

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and I have no special desire to awaken her out of her peaceful slumber. May she rest in peace in the bosom of Father Abraham!”

“I see. God sometimes sends His blessings by subtraction. Do you know how all this appears to me? The old traditions and prejudices will only pass away with those in whom they have flourished. The slaves of Egypt must die in the desert that the free sons of the desert may go forth to victory, and enjoy the milk and honey of Canaan. How is Mendel? Have you seen him lately?”

“Rabbi Cohen has written to him, and promised to call to see him when he returns from the country. I believe the Rabbi will make his future brighter.”

“Yes, I believe he will.”

“Poor fellow!”

“You must remember that it is through suffering that we shall inherit the Kingdom. What a glorious day that will be when Christ will take possession of His own! I see an assembly of all races and creeds, casting aside their prejudices, and uniting in one universal brotherhood of man, and in their midst I see the form of the Son of Man saying, `Peace! Peace! You are all my brethren!' God grant that we may have a part in that glorious assembly, and above all that we may have a share in bringing in that state of things. It will all be realized through the agency of man.”

Marx and Felix then went out to have their lunch.

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CHAPTER XV.

THE events of the past few weeks did not pass away without making a deep impression upon Isidore. He read and re-read the New Testament many times, and the more he read the more he felt himself drawn to the Nazarene. In his case the words of the Master were fulfilled, “No man can come to me, except the Father which hath sent me draw him.” He was irresistibly drawn to Him. He fought against it, he hated to acknowledge himself defeated; but he was like Saul, “kicking against the pricks.”

He surrendered. But he had no sooner done this than he resolved to inform Felix of his decision, and also to urge him to open an independent work. He did not wish to unite with any church, and he was not sure whether he would care to unite with Rabbi Cohen. He hurried off to see Felix, and not finding him at home he went to Miss Parsons' house.

He found Grace and Dora at home, but Felix was not there. He did not hesitate to relate to them his experience and what he desired Felix to do.

“I am a member of Dr. Powers' church. Do you think that that would prevent me from aiding you?” enquired Dora.

“Not if you are a member of the Nazarene's church,” replied Isidore.

“I hope that I am. I could play the piano, start a children's choir and also a sewing school. And what will you do, Grace?”

“I will stand by you and assist you all.”

“All right then,” said Isidore. “We have now a small congregation, and I believe the Nazarene says that where two or three are gathered in His name He

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will be in their midst. Let us organize right now. I believe we could have the use of our hall for that purpose. If you are satisfied with my suggestion, then let us send for Felix's friends, so that when he comes here we will have a pleasant surprise for him.”

The two ladies accepted his proposition, and one of the servants was sent out to call Felix's friends.

The first to arrive was old Jacob.

“Good evening, uncle Jacob,” said Isidore. “Ladies, you remember Jacob, don't you ?”

“Indeed we do,” replied Grace and Dora.

“Ver is Felix?” enquired Jacob.

“He will soon be here. Jacob, we have decided to start a new work. Felix will be the leader, and we will all enroll ourselves as the charter members. Will you join us?”

“Felix! Felix! Let me tell you someting. Dat act of Felix made an impression on me. I vent home and I reed de New Testament again—and I—Mine Gott!—so long de light was far from me—I saw dat Jesus vas de suffering Messiah. Mine Gott! Vhy did I not see befor? Oh, Gott! All dese years spent in darkness! Vhen I ask de Rabbis years ago about de prophecies, dey say, `Jacob, don't ask questions.' I see! I see! Felix, mine boy, I see it now. Yes, von dying for anoder touches the heart. I vill join you. But vhat can I do? I am not de Jacob of old, dat coold trow doon a horse.” He said all this while the tears filled his eyes and streamed down his wrinkled face.

“Judging from your conduct at the riot, I believe you can be another Mattathias,” said Isidore.

“Den Gott grant dat you vill all be like his cheeldren: Judas, Jonathan, and Simon. Gott bless you, mine cheeldren.”

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Mendel entered next.

“Well, Mendel, glad to see you, old fellow.” He then introduced him to the ladies, saying, “This is the man who has suffered much at the hands of Jews, converted Jews, and Gentile Christians.”

“Do not pity me,” said Mendel. “I have suffered for my Master, and my suffering is not to be compared to the way my Master suffered for me. My Master triumphed in spite, or through suffering, and so will I. We are told that it is through tribulation we shall inherit the Kingdom.”

“Mendel, I too have accepted the Nazarene for my Master, and so has uncle Jacob.”

“God bless you, friends. It seems as if the whole world is going to accept Him. Rabbi Cohen has done so, and he has apologized to me for what he has done to me, and he promised to see me when he returns from the country. Yes, everything is turning out well. I never despaired for a moment. I knew that we would win the day.”

“Mendel,” continued Isidore, “we are forming a body to uphold the truth without fear, and where all who are seeking the truth will find a home and comrades. Will you unite with us? Felix is to be our leader.”

“Yes, of course I will join you.”

Rabbi Cohen returned home that morning and Marx called to see him immediately. When he left the Rabbi, he hastened to find Felix and to inform him that Rabbi Cohen had decided to ask him to become his associate in the work at the Temple. Marx then called at Felix's home, and not finding him there he hurried off to Miss Parsons' house.

When Marx entered Miss Parsons' house he was quite surprised to find so many friends there. The servant

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called at Marx's home, but he was not there, so he knew nothing of this gathering.

After shaking hands with the friends, Marx enquired for Felix. “I have some very important news for him,” he said.

“I expect him here at any moment,” said Grace.

“Could you tell us the news? You know we are all his friends,” enquired Isidore.

“You may know some of it; but the better part of it I think must be reserved until Felix is here. I have all along been impressed with the fact that Felix should start an independent work, and—”

Isidore interrupted him. “We have gathered here for that very purpose, and we are all going to stand by him. I thought we could hold our meetings at our club.”

“This is indeed a great surprise to me. If that is the case then I must tell you everything. Your idea is a good one; but other matters have to be taken into consideration. There is the financial question, for instance. Furthermore, now that Rabbi Cohen is one with us there is no need for us to multiply organizations. I saw Rabbi Cohen, and he intends to ask Felix to become his associate in the Temple.”

“Good!” came the hearty response.

“I would also suggest that we instantly send for Rabbi Cohen. You know that he lives only a few blocks away from here. Let us give Felix a surprise. Let some one go for the Rabbi, and when he comes let him remain in the next room until I ask him to appear.”

They all agreed to this, and a servant was sent to call Rabbi Cohen.

The bell rang, and rather unexpectedly Mr. Parsons entered. After greeting the friends most cordially, Isidore said to him, “Mr. Parsons, we have organized ourselves

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into a body of truth seekers, and upholders of the Personality of the Nazarene. Will you unite with us ?”

“Is it to be Christian? Who is to be your leader?”

“Yes, it is Christian, and Felix is to be the leader.”

“Then you may consider me one of your members.”

“Hurrah for Mr. Parsons!” cried out Isidore.

“Hurrah! Hurrah!” shouted the friends.

“Hurrah for Felix!” they shouted again when they heard the door bell and saw Felix enter.

“This is indeed a surprise to me. But what are you cheering me for?” enquired Felix.

“Hail to the champion of truth!” cried out Isidore again.

“Ladies and gentlemen, I am afraid you do me too much honor. I am only a humble follower of the truth myself, and no more.”

“We will follow you and stand by you,” said Isidore. “And so will all these present.”

“You will follow me? Let us all follow Him,—our Lord and Master, the only true light, Jesus of Nazareth.”

“We will,” came the quick response.

Felix wanted to say something to Isidore about Socialism, but there was a lump in his throat and he could not do it. “Father Jacob,” he said in a broken voice, “you, too?”

“Yes, my son Felix. I found de light.”

Felix wiped the tears which filled his eyes, sat down, and covered his face with his hands. There was a silence for a moment, which was broken by Mr. Parsons.

“Friends,” he said, “it may not be known to all of you that I was once a narrow-minded and bigoted deacon. I had no love for Israel, but it was not my fault

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altogether. I was simply the product of my environment. My early teachers spiritualized the teachings and prophecies of the Bible, and I learned to do the same. Yes, I was blind. I did not appreciate you, nor your people to whom God entrusted the Oracles and from whom our Saviour came. I took your blessings and gave you the curses of the Old and New Testaments. I now pray for your forgiveness, and ask to join you in your grand work. Yes, I now believe in Israel's future. I will stand by you and give you all the assistance I possibly can. God bless this new movement, and may it spread far and wide.”

“Marx,” said Isidore, “have you anything to say now?”

While Mr. Parsons was making his remarks Rabbi Cohen was very quietly ushered into an adjoining room, and Marx had managed to slip out of the room to have a word with him without it being noticed by Felix.

“Good news,” answered Marx. “Our labor has not been in vain. Our Hebrew-Christian community is awakening to its true mission. Several of them have decided to support us, as far as they can. I see it becoming the most powerful force for righteousness in this great city.”

“I am delighted to hear it. But why do they say, as far as they can? I see that they have not yet entirely broken their alliance with Egypt. For their sake, I pray for the time when another son of Consolation will arise from our midst who will be the means of freeing them from their economic bondage.”

“The day has arrived,” replied Marx.

“It has! How? When? Tell me,—us, all!”

“Hold on a minute, friend,” said Marx.

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There was a hush for a moment as Marx stepped to the adjoining room and drew apart the portieres.

“My God! Is this true, or am I only dreaming?” he exclaimed when he beheld Rabbi Cohen in their midst.

“Brother Felix,” replied Rabbi Cohen, “it is no dream. The light has dawned upon me too. Friends, I beg of you to hear me as I tell you how this all happened.

“One night I called to see Brother Felix for the sole purpose of reclaiming him to the fold of Judaism. There and then he was the means of opening my eyes to the light, and to the power of the Nazarene. Hitherto I had looked upon all converts as perverts. But the enthusiasm and self-sacrificing spirit of Brother Felix convinced me that here was a genuine convert.

“I listened to his argument and took him for a dreamer; but his emphasis upon the Personality of the Nazarene gave me no peace until I had reinvestigated the subject. I reread the Old Testament in the light of the New Testament, and the New Testament in the light of the Old Testament, and I was captured by the Personality of the Nazarene. I then looked into the history of the world, and I was amazed to discover what a hold this Soul had upon the heart of such a large portion of humanity. I was up until the early hours of the morning crying, `O Jehovah, if Jesus is the Messiah, reveal it to me. Thou knowest I want to know the truth.' I was in agony;—when, lo! before me stood the Nazarene, saying, `Follow Me!' I then fell into a swoon. It was morning, and the rays of the sun were stealing into my room when I awoke with a start, wondering what had come over me. I felt a peace in my soul which I knew nothing of before.

“This was Saturday morning, and I had not prepared

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my sermon for the 11 o'clock service. At 11 o'clock I was in my pulpit, but I did not know what I was going to say. When I was in my pulpit, I trembled. I commenced to speak, but did not know what I was saying. The temple vanished from before me, and I heard a cry, `We follow thee.”'

“Oh, Power of Light!” exclaimed Felix, quite carried away by this confession. “I see the heavy clouds vanishing before the piercing rays of the mighty sun of truth! Welcome, welcome, Brother Cohen.”

“Our congregation,” continued the Rabbi, “which is the most influential one in America, have cast in their lot with the Messiah, and, Brother Felix, I am requested by my trustees to ask you to join us in the work.”

“Good!” came the spontaneous reply from all the friends.

Felix bowed his head in silence, while he put his handkerchief to his eyes.

“Brother Mendel,” said Rabbi Cohen, when he saw him standing in a corner half afraid to step forward, “forgive me for all the injuries I have done you. I was blind to the true light. In the name of our Messiah I ask you to forgive me.”

“I forgive you,” gently replied Mendel, and they shook hands.

“Glad to see this expression of comradeship,” said Felix. “Isidore, do you now see the power of the Nazarene? What havoc He can work in the ranks of selfishness! Your socialism will be a fact when the Nazarene will have found lodgment in the heart of humanity. The Nazarene is the bitterest foe of all oppression. He came to make man free.”

“Yes, I see. I, too, bow at the feet of the Nazarene. There is much that I do not yet understand; but I am

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prepared to accept Him as my Master,” replied Isidore.

“You! such a representative body,” continued Felix, “willing to follow in the footsteps of the Nazarene, is an evidence of His power. Ye seers of the past whose influence is still mighty! Ye leaders and sufferers for truth, look down upon us and grant that we may have power and endurance in our efforts to overthrow the citadels of superstition and falsehood. Give us power to dispel the darkness and bring to humanity, light, life, and peace.”

Jacob stepped forward and raising his arms said, “In de name of de Gott of our faders, I bless you, mine cheeldren. I nefer may leve to see de day vhen dis movement veel become de greatest in de vorld. But succeed you veel. Gott bless you.”

“We have already a large and influential body to help us in the work,” said Rabbi Cohen. “We must now labor to awaken our people from their cruel slumber of these many centuries.”

“We will,” replied the friends.

“Friends,” said Felix, “may you all be the pillars of this new movement in the twentieth century, and may your influence be felt all around the world. May you be so permeated with the Personality of the Nazarene that you will never rest satisfied as long as there is one soul dwelling in darkness. One step forward, ever forward; never pausing until our roll is filled with the name of all,—Jew and Gentile. Our motto should be:

“`Neither Jew nor Gentile;

Neither bond nor free;

Neither male nor female.'“

Rabbi Cohen then reminded the friends that they would all meet in the temple in the future.

* * * * * * * *

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On the first day of January, Felix and Grace were married in the Temple surrounded by their numerous friends and admirers. Through the kindness of his friends in the Temple and a generous father-in-law Felix was able to realize one of his ambitions, namely, to visit Palestine. Felix and Grace spent three months in the Holy Land, visiting the Jewish colonies and other places of interest. They then returned to America and settled in New York City.

Marx continued in his good work and stood loyally by Felix and Rabbi Cohen. His wife united with the Temple.

Levi left the mission work and became a land agent. Mendel then took up his work, and he was loyally and generously supported by the Temple.

Isidore and Dora are not yet engaged; but we hope that as they continue in their service of love, teaching the young and investigating social conditions, that love will bind them together.

The Temple had a tremendous influence on the Jewish people. They began to read the New Testament as they never did before, and the one question discussed wherever Jews assembled was,—“Is Jesus the Messiah?”