Some Jewish Witnesses For Christ Part 18

JAIR and JAN, Dr. Aga, two Persian Jews, the latter of whom especially was under the influence of the C.M.S. missionary, the Rev. Dr. Bruce.

They were baptized by the Armenian Protestant pastor in Hamadan in 1878.

JANASZ, Adolf, proprietor of an estate at Ploch, near Warsaw, having together with his father embraced Christianity, and then afterwards married the daughter of the L.J.S. missionary Rosenthal, henceforth devoted himself to good works and especially to promote Christianity among the Jews by word and deed. In 1863, after the Polish revolution, he founded an orphanage on his estate, which he maintained at his own expense. He also appointed a Bible-woman in Warsaw to visit the Jews, and always showed sympathy and rendered practical help to the missionaries, and sent from time to time considerable contributions to the L.J.S. He published a little excellent work in German, ent.i.tled "Die Zukunft des Volkes Israel," Berlin, 1882.

JANY, a Jewish officer who served in the Prussian army from 1806 to 1815, afterwards embraced Christianity, and then devoted himself especially, till the age of 90, to the care of the deaf and dumb, and was one of the presidents of the Deaf and Dumb Inst.i.tution at Konigsberg.

JASU, was one of the three Falasha converts who carried on the work of the mission during the imprisonment of the missionaries in Abyssinia.

JEDIDA, Hirsch Leib, Smlinsky, born in Gragewo, Russia, 1847. After being strictly brought up and becoming Bar Mitzvah (confirmed) at the age of 13, he studied at several rabbinic schools for five years, and at last at Plotzk, where he formed a firm friends.h.i.+p with another Bachur (student), by the name of Samuel Nasielsky, a native of Warsaw. They both thirsted for knowledge and studied diligently. The other had one day to return home, on account of the illness of his mother, and Hirsch soon followed him. In Warsaw they came in contact with the missionary Ifland, who showed them another source of knowledge besides the Talmud, and which alone could satisfy not only their minds but also their souls.

Having read the New Testament, they were convinced that Jesus was their Saviour. They resolved now to go to Germany together. Before doing so they met with a monk, who tried to win them for the Church of Rome and as they were not able to answer all his objections to Protestantism, the result was, that they read the New Testament more diligently and earnestly. Hirsch was further instructed by Ifland, and was baptized in the Reformed Church at Warsaw, by Superintendent Splasczynsky in 1864, when he received the name of Jedida (beloved of the Lord). His fervent prayer before his baptism is recorded, but it is too long to reproduce here. His friend, who had hitherto been hindered by his family, now joined him, and they travelled together to Bromberg, where they were welcomed by the missionary Koppel into his home at Salem. His parents came to fetch him home, but he returned. Here Samuel was also further instructed, but as Jedida got ill, he was sent to the Hospital Bethany at Berlin, and he followed him there, where he was baptized in 1866, and received the name of Luria, and very often visited his sick friend, to whom he was attached, like David to Jonathan. But Jedida's earthly pilgrimage now drew to a close, yet, before his departure, he composed a Hebrew prayer as follows:--"O Lord! watch over my bed when my end draws near and my soul departeth. Stretch Thou forth Thy hands to receive and to bring it into Thy habitations. Place me among the heirs of Thy kingdom. Satisfy me with Thy comfort and salvation. Make me to rejoice in the light of Thy countenance, that I may ever live with Thee. Amen."

The Lord answered his prayer and gave him grace and strength to endure excruciating bodily pains calmly and resignedly, and took him to Himself in September, 1867. His friend followed him three years later and was buried at his side.

JERTES, Dr., known to the Rev. F. W. Becker, laboured with great blessing as a missionary at Frankfort-on-Main in 1838.

JESAIA, Paul, an educated Jew of Prague, after showing an inclination towards Christianity at home, went to London on business about the middle of the seventeenth century, where he came in contact with true Christians. The Jews being then few in number in the city, intercourse between them and Christians frequently took place on very friendly terms. In Bohemia there arose a false Messiah who deceived the people.

On his way to London, a Jesuit at Antwerp tried to convert him to Roman Catholicism. All this contributed to his searching for the truth, and when he found it in the English Church, he at once joined it by baptism.

Then he wrote a treatise under the t.i.tle, "A Vindication of the Christian's Messiah," London, 1654. (Wolff, Bib. Heb. 4. N. 1811. d.)

JOACHIM, Joseph, born in Kittsee, Hungary, 1831, is known to have embraced Christianity. He became a famous musician on the violin, and founded a high school for music at Berlin in 1867.

JOACHIMSTHAL, born in Goldberg, 1818, was baptized by Pastor Schultz in Berlin, 1842. He became eventually Professor of Mathematics in Berlin and in Halle. He died in 1861.

JOHN, Evangelist, was one of those Jews baptized at Constantinople about 1827-8, in the time of Wolff, when they were put in prison and bastinadoed.

JOLBERG, Madam Regine Julie (_nee_ Zimmerman), was born at Frankfort-on-Main in 1801. Her father was a wealthy man, and sent her at the age of thirteen to a Christian school at Heidelberg, where she received good impressions. In 1821 she married a Jewish lawyer, named Dr. Neustetel, and they settled at Hanau. There the seed sown in her heart at school began to spring forth, her husband too was influenced by her and by an evangelical pastor who visited him in his sickness, and he wished to be baptized, but died before he could realise his wish. She gave him a Christian burial. Subsequently, in 1826, she was baptized with her children, and married her former teacher, S. Jolberg. Her second husband died three years later, and soon after the children she had by him. Then she went to the village of Berg, near Stuttgart, in 1831, with the two children of her first husband, and there her Christian faith was strengthened and deepened by the circle of Christian friends around her. In 1841 she took a house at Leutsheim, where she instructed children in knitting. This school became later an asylum for poor children. This was four years after enlarged to admit a branch for the education of teachers. Six years later, in 1851, she hired a small castle in Nonnenwier, with garden and woods, from Baron Bucklin, because she had already eighty nurses under her instruction and supervision.

This inst.i.tution prospered and became well known, so that her example was followed in different parts of Germany and other countries. After 25 years labour there were 300 Nonnenwier sisters in Germany and abroad, and 260 nurses for children. She became known in Germany as Mutter Jolberg, and rightly so, for indeed she was a mother in Israel.

JOSEF, an artist, was baptized in Stockholm, 1832, through the preaching of the L.J.S. missionary Moritz.

JOSEPH, H. S., was precentor in the synagogue at Bedford, where he heard the Gospel. In 1829 he resigned his office and went to Norwich, where he was baptized by the Rev. Samuel t.i.tlow. He wrote afterwards: "Reasons for Renouncing Judaism and Embracing Christianity," Norwich, 1830. He studied theology and was ordained in 1836 as minister or curate of St.

Simon's Chapel, Liverpool. With the permission of the Bishop of Chester he established a Hebrew service. It may be mentioned, too, that on the day of his ordination in Liverpool, six Jewish souls were baptized by the Rev. H. Stewart, viz., Theodor Bernstein, and Joshua George Lazarus with his wife and three children, and twelve others that year. In 1837 Joseph became connected with L.J.S., from whom he received a grant. He was the first, as far as we know, to open a home for enquirers, of which he had the charge for many years.

JOSEPHSON, Cornelius, was Flad's companion in the Gospel in Abyssinia.

JOSEPHSON, Karl and Ludwig, two brothers, who were converted in Westphalia in the first half of the nineteenth century, and have given to the Church in Germany quite a number of theologians and pastors.

JOSEPHSON, Van Reis, born at Stockholm in 1818, became a Christian whilst at school. He then studied at the University of Upsala, and graduated in 1842. Then he applied himself entirely to music, and became Director of Music at the University. His compositions were popular in the north, such as: "Vart land," "Rings Drapa," "Islossning." His church compositions have made him famous, e.g., his "Kyrie," and his "Quando Corpus."

JOSHUA, was colporteur in Syria and in Asia Minor about 1860.

JULIUS, Henrietta, sister of the physician Nicol Heinrich Julius, attended the Church of Dr. Routenberg in Hamburg, which caused her to embrace Christianity, and was baptized in 1820. Her brother became a Romanist, but lived with her in harmony. She wrote a German biography of Elizabeth Fry.

KAHN, David Isaac, a physician at Uhlefeld, called afterwards "Christfreund," received Christian literature from the Mission at Halle, and this alone was the cause of his and his whole family embracing Christianity at Cadolzburg in 1739. The eldest son who still hesitated, was baptized afterwards.

KAHN, Rev. J., L.J.S. convert, graduated at Cambridge. After being curate in various parishes and then Vicar of Bishopstone, Suss.e.x, he became Vicar of St. Stephen's, Holloway, in 1884.

KALKAR, Christian Andreas Herman, born November 27th, 1802, at Stockholm, died at Gladsaxe, February 3rd, 1886. He received his early education from his father, who was a rabbi and a member of the consistorium, and at the schools of Copenhagen, where, in 1818, he became a student of law. In 1823 he embraced the evangelical faith and studied theology, pa.s.sing his examination in 1826. After being teacher at Oldensee, from 1827 to 1841, he travelled in Spain, and was appointed minister at Gladsaxe and Herloi in 1844. Among Kalkar's many works may be mentioned--"Evangelische Missionsgeschichte," 1857; "Geschichte der Romisch-Katholischen Mission," 1862 (German translation, Erlangen, 1869); "Geschichte der Christlichen Mission unter den Heiden," 1877 (German translation, Gutersloh, 1879); "Die Mission unter den Juden,"

1868 (German translation, Hamburg, 1869); "Israel og Kerken,"

Copenhagen, 1881. From 1871 to 1880 Kalkar was editor of the "Theologisk Tidskrift."

KALORIA, Rev. John B., a native of Jerusalem when he for the first time heard the Gospel from the L.J.S. missionaries. After his conversion he studied at Basel, and was then sent out to Uruguay as pastor and teacher in a German Colony there. About 1887, he a.s.sisted Mr. Eppstein in London, and then went to the United States, where he became engaged in Ministerial work, contributing valuable articles to the Jewish Missionary periodical at New York, "The People, the Land and the Book."

KAMERAS, Rev. Nathanael, missionary in Vienna, of the British Society for the Propagation of the Gospel among the Jews. The following is an abridged extract from his autobiography:--

"On the road leading from Russian Lithuania to Russian Poland there stands a large and lonely inn. It was there that I first saw the light of day in the year 1862. A clay-floored entrance divides the rooms of this extensive house into two rows; on one side are the rooms for the strangers, who lodge here over night, the large tap-room, and the small rooms belonging to my parents; on the other, a one-windowed chamber, where our teacher slept, and the hall, a pretty large room, set apart for prayer and study. It contained long narrow tables and forms, an ornamented cupboard on the eastern side, in which the Thora-rollen (law scrolls) were kept, a prayer-desk with a seven-branched bra.s.s candelabra and a hanging lamp. The male members of our family, and Jews from the neighbouring villages, a.s.sembled there for Divine Service, to which the women listened in an adjoining room. There, too, our teacher instructed my four brothers and myself in the Hebrew language, and in the Talmud.

As soon as I was five years of age, my parents, wrapping me up in a Tallith (prayer-mantle), solemnly brought me in there, in order that I might receive the necessary instruction; so that from that moment I devoted myself exclusively to study. Every other occupation, every other employment, every recreation, game, or fun of childhood, all that makes the heart light and the body strong, was banished from my life. I felt like a bird imprisoned in a cage, and debarred the free movement of its limbs; outside, was the world in all its beauty, where numbers of joyous creatures were flying about in the full enjoyment of their individual freedom, whilst I, powerless, clung to the bars. Before my eyes lay a landscape, rich in rural splendour; as far as I could see, village after village, surrounded by fruit-laden trees, presented a most cheerful aspect, and from the window I could watch the Christian children at their play, enjoying the fresh air of freedom in the flowering fields and sprouting meadows. Amidst the songs of birds, the rustling of leaves and the roar of the forest, I caught the sound of happy human voices, whilst I, chained to my books all day and until late at night, was forced to pore over marriage contracts and divorces and other similar things, which would have been better kept from my childish reason. 'Oh, if I were only that poor farm-servant coming home from the fields with the tired horses, or that ragged boy driving his cows home!' Thus I sighed. But all my longings and wis.h.i.+ngs were useless; I had to go over the same tiresome road that all the Jewish children of orthodox parents must labour through. The master behind me, drove me on with a volume in one hand and the rod in the other; my father drove me, my relations drove me, and thus, without rest or quiet, I was hurried through all those voluminous works that are of no value for practical existence whatever, so that the years of my childhood pa.s.sed by, joyless and unenjoyed.

"This Jewish elementary school, called Cheder, seemed to me just like a prison, and the teacher, who bore the t.i.tle of Melamed, I looked upon as a jailer, so that when the news reached me of my parents' resolve to send me to a Yeschiva, I welcomed it with the same joy with which a convict welcomes his acquittal after long and hard imprisonment.

"It was not difficult to find a suitable Talmud school for me. The son-in-law of our district Rabbi was Rosh-Yes.h.i.+va (professor at a Talmud college) in a town where an uncle of mine lived. Thither my parents sent me shortly after I had been confirmed (Bar mitzvah), that is to say, when I had completed my thirteenth year. There, in his private lodgings, I visited Rabbi Schimele Wolf, for so the Talmud lecturer was called, and begged him to accept me as a pupil. At first he received me very coldly, and with dignity that involuntarily pointed to the importance of his position, but after I had delivered the recommendations I brought from his father-in-law, and had told him that his family doctor was my uncle, the stern look in his coal-black, thoughtful eyes, that shone like two glowing specks out of his pale face, fringed by a black beard, relaxed, and with extreme friendliness, he dispensed with the usual examination on entrance, and ordered his servant to lead me to the Yes.h.i.+va, and a.s.sign me a place there. We were still at a considerable distance from our destination when a great noise of human voices broke on my ear, and when at last I entered the hall, in which the Yes.h.i.+va was held, I was quite stunned by the terrific noise that was being made there. More than a hundred boys, youths of about thirteen to twenty years of age, were a.s.sembled, each one screaming and moving about in unrestrained restlessness. Some of them were sitting round long, narrow tables, continually swaying the upper part of their bodies backwards and forwards or from side to side. Others were standing in front of small portable desks, leaning over them or swaying to and fro with them, or going round and round them. Each boy had a ponderous volume open before him, from which he chose a pa.s.sage, that he quoted at the top of his voice. One roared like a lion, 'Omar Rabbi Akiwa (Rabbi Akiwa said) sa......id, sa......id ..Ra......bbi...A......ki......wa..., oi Mamuni (Oh Mammy) Rabbi, oi Tatutim, (Oh Daddy) Akiwa, oi Ribene schel olam (Oh Lord of the World) said; said Rabbi Akiwa; what did Rabbi Akiwa say? A ...ki....wa...sa......id...,' and so on for hours. Another sang very daintily, imitating the voice of the chanter in sad and joyful melodies, such as had remained in his memory from the various festivals, or he composed something at will, with the following words; 'According to the doctrine of Samai it is permitted to eat an egg that has been laid on a holiday on that same day, whereas according to the doctrine of Hillel, it is forbidden.' My arrival attracted their attention and had a subduing effect; there was a lull. Suddenly a voice cried: 'The Ma.s.sgiach (overseer) is coming.' This was uttered in the same sing-song manner, as though the boy were studying some sentence out of the Talmud.

It was repeated by a second, then a third and a fourth in the same manner, and was the signal for them all of one accord to begin their lamentations and singing afresh, with increased vigour, endeavouring to drown each other's voices. It is in this way that these pale boys and youths prepare for the 'Schir' (lecture), which lasts from two to four o'clock in the afternoon, taking place daily, and being carried out in the following manner:--The scholars stood round in a semi-circle at the feet of the Rabbi, who sat on an elevated chair at a desk. Charging one pupil to read a certain pa.s.sage out of the Talmud, he desired another to read the commentaries to it, and again a third to read and explain the marginal notes to those commentaries.

"In the quiet cloisters of a large town I met a lonely man, living one day like another, a quiet and edifying life, to whom I felt particularly attracted. His head was a real study; a long white beard covered his breast, and he had a high, broad forehead, a finely arched nose, and large blue eyes, in which a whole world of goodness lay; over his features there was an expression of touching humility, as though he would excuse himself to everyone for daring to breathe the air and to fill a s.p.a.ce in the universe. Hoping that with him I should not fare badly, I settled down there, and indeed, I did not regret it. From the beginning he showed me his goodwill in unlimited measure, taking care that I should receive free board from the prayer-men, who a.s.sembled there three times a day, and in such wise that I boarded with a different one each day in the week; besides which he contrived to give me ample pocket-money. I was often allowed to subst.i.tute him in reading 'Mischnais for anniversaries' (extracts from the Talmud to be read for the departed souls on the respective days of their death, which the relations generally remunerate well). He took me with him wherever he was called to sing psalms or say prayers, either at the cradle of a new-born child that had scarcely opened its eyes to the light, or at the bedside of the dying, closing them to the light, to a wedding-feast or to a death-watch, and everywhere money poured in. Thus we lived together day and night in a neighbourly, friendly manner in the cloisters, and nothing lay further in the recluse's thoughts than that he should rob me of my peace of mind, which, however, he did without wis.h.i.+ng to do so.

His fervent prayers for the redemption of the people of Israel it was that had such a striking effect on my mind. Years will not efface from my memory the sight of that old man at midnight, when all around was quiet, and he thought himself un.o.bserved, taking off his shoes and seating himself on the floor, imploring the Lord in heartfelt sincerity, in His mercy to return to Jerusalem and reign there as He had prophesied. I still hear those heart-rending tones, in which he prayed; 'Stretch out Thy right hand, Oh G.o.d! and in mercy redeem the people of Israel. Oh, that it might soon be announced to the unhappy nation: "Your Redeemer has come to Zion!"' Every sentence was accompanied by a sigh or broken by a sob. He imagined me to be asleep, but I heard every word, and was often moved to tears, involuntarily beginning myself to pray eagerly and perseveringly that the Messiah might soon come and release His people from captivity. From henceforth I devoted much thought to the subject, and, in my childish fancy, pictured to myself how glorious it would be when the Messiah would come, and, as a child rejoices to greet its father from afar, I looked forward, daily and hourly, to the advent of the Redeemer of Israel. On the other hand, the question often worried me; Why does not G.o.d answer such real and fervent prayers? Why does not the Messiah come to release His people? I did not dare to speak to Rabbi Todresch, such was the name of the recluse, on the subject, but once when a Talmudist from some well-known Talmud school came back to his home in the cloisters, I told him what it was that troubled me so much, and my astonishment was indeed great when I heard his answer: 'Prayers such as those will and can never be answered; for the Messiah has come.'

In vain did I beg him to explain it to me, but he purposely avoided all my questions, telling me only so much that he possessed a book which explained the question thoroughly, but which he could not entrust to me for fear of the consequences such a step might have for himself; besides, it would be of no use to me, as I should have to give up my present career entirely. 'If you want to know the full truth,' he said to me, 'you must go abroad, for only there can you search after the truth freely and independently; whereas here, you must sell your freedom for your bread.' Tortured by restlessness, despair and longing, and fearful lest my parents should get ear of the change in my heart, when they would certainly oppose my plans, I decided to follow his advice at once and to leave Russia.

"After taking a hearty leave of the recluse, and my new friend, the Talmud student, I seized my staff and went out into the wide world, a toy for wind and weather. Like a nomad, I wandered uncertain, for a long period, from town to town and from village to village. It was quite late often when I reached a strange place; all the doors and gates were closed, and I turned my steps to the ever open house of G.o.d, entered upon a 'Kasche' (a Talmudic question of dispute) with any one of those present, and I immediately felt at home, had my board and lodging, and the pious prayer-men, who came there daily, openly and secretly pressed their charitable gifts into my hand. Thus I was enabled to wander through the whole of Russia to the frontier, which, having no pa.s.sport, I could not legally cross, and was therefore forced to smuggle myself through by giving a man a rouble to conduct me through a wood which led into Germany. Now that I was in another country, my position became a different one. On reaching the first German town, I asked as usual for the 'Beth-Hamedrash' (Jewish prayer and school-house), but to my greatest dismay no one could give me any information. Only one thing I was aware of, and that was that I could not make myself understood at all. It was evening; the first stars, those companions of my wanderings, began to twinkle in the sky, but into my sad heart no light would enter; there all was dark and dull. Here I was, standing at the corner of a street leaning against a post, a little bundle in my hand, without means, work, knowledge or language; alone, forsaken, not knowing where to turn. A lady pa.s.sing by stopped and looked at me inquisitively. The sight of a slender little lad, clothed in the long wide Kaftan, with a pale face and sad eyes filled with tears, must have aroused her sympathy. She addressed me, but finding I did not understand a word she said, she gave me a few pence and showed me an inn where I could pa.s.s the night. It was certainly a very cheap night's-lodging that I had, but I was obliged to sleep amongst tipsy room-companions, to whom I was much too interesting a personage for them to leave in peace. Some would insist on making a common covering of my long coat; others played incessantly with my long fore-locks, whilst others again were interested in my Arba-Kanfoth (a garment with fringe at the ends) and were continually pulling at them. It was a long, weary night that I pa.s.sed there, and as soon as the rising sun shone faintly through the dirty window-panes I hastened out, and, being once more alone, allowed my tears to flow. For the first time since my departure home-sickness with all its overwhelming power quite overcame me, and I felt the seriousness of life in its full meaning. However, I soon took courage again, laid my Tephillin (prayer-strap) on and implored the Lord to lend me His a.s.sistance and protection, taking a solemn oath that from henceforth I would blindly let myself be guided by Him in all things. With this sacred oath and with the firm conviction that the Lord would carry out all to His glory, I went on my way. With great difficulty and many privations I reached Breslau, where I met a man from Russia, who a.s.sisted me in obtaining a place as instructor of the Hebrew language in a Polish Jew's family. After staying there a few months I seemed, curiously enough, to be drawn as by an invisible hand towards Vienna.

The money I had earned as a teacher amply sufficed to take me there, and after a lengthy search, I found inexpensive lodgings in a Jewish family.

(The head of the family is dead, but the wife still lives here, and her son is now, thanks be to G.o.d, a dear believing Protestant Christian.) Here I became acquainted with a Jewish shoemaker, who was the first to give me a New Testament in the Hebrew language to read. The very first sentence in that book was sufficient to draw me to it like a magnet, for there it was written what that Talmud-scholar had briefly told me, written clearly and in full, namely, that the Messiah, who until now had been the object of my prayers, my desires and hopes, had actually been born. On asking him to tell me something more about the book, the shoemaker conducted me to the missionary, Herr E. Weiss, who advised me to go to Pastor Schonberger, preacher at Prague, where I found a very friendly welcome. I pa.s.sed the winter there, but, as Pastor Schonberger was obliged to be away for a year, he took me to his friend, the Rev. D.

A. Hefter, L.J.S. missionary at Frankfort-on-the-Main, who kindly took me under his paternal care.

"The year 1881 was a decisive one for me. The Word of Life rooted itself deeper and deeper in my heart; prejudices vanished one by one, and the love of Jesus took their place. I perceived how deeply my heart had been wounded by sin; but at the same time I acknowledged the most lovable of all the children of the earth, the Son of G.o.d, who has redeemed me too through the shedding of His innocent blood, and has healed all my wounds. On the 14th of August, 1881, I was baptized by the missionary, Herr Hefter, in the 'Dreikonigskirche' at Frankfort-on-the-Main, receiving the names Nathanael Karl Albert. At first I learnt the art of bookbinding in Frankfort, but as the Rev. D. A. Hefter desired me to become a pupil at the missionary-house in Barmen, I complied with his desire most willingly, regarding this step as one indicated by the Lord.

One year I pa.s.sed in the preparatory-school of the missionary-house, and four years in the seminary itself. During these years I received abundant blessings from the Lord. I was led deeper and deeper into the Spirit of the Word of G.o.d, and guided to more independent search by teachers endowed with truly divine minds, and treated with the greatest affection by a friendly circle of brethren, among whom I was permitted, thanks be to G.o.d, to grow stronger in faith, more fervent in love, and riper in understanding. To serve the Lord in His empire, and to win souls for Him out of His ancient people of the covenant, was my most coveted desire, and this too the Lord has granted me in His endless goodness and mercy. At the end of the year 1887 I pa.s.sed my final examinations, and at the beginning of 1888, in answer to the proposal of the British Society for the Propagation of the Gospel among the Jews, I was permitted to begin my active duty among Israel in Vienna. Three years later, in 1891, I received my ordination from the celebrated theologian of Wurtemberg, Dr. Burk, in Stuttgart.

"One incontestible certainty has been proved to me both in the wonderful guidance of my life as also in my profession, which I now hold for more than sixteen years, that of myself I can do nothing, not even the slightest thing, and imbued with the conviction of my powerlessness and utter helplessness, of my own poverty and wretchedness, I have learnt to make use of the sweetest privilege of our life, namely, the subjection of my own will to the will of my Saviour, Jesus Christ."

KAUFMANN, Rev. Moritz, T.C.D., a native of Germany, convert and student of the L.J.S. about 1860, was ordained Deacon in London, 1865; priest in the diocese of Meath, 1869. He held two livings in Ireland, was Lecturer, Tutor, and a.s.sistant Chaplain of St. Aidan's College, Birkenhead, from 1877 to 1883. In 1884 he was appointed Vicar of Erpingham, and afterward Rector of Ingworth, Norfolk. Dr. Kaufmann obtained the prize for Hebrew, Chaldaic and Syriac, and is the author of the following works: "Socialism, its Nature, its Dangers, and its Remedies Considered," 1874; "Utopias, or Schemes for Social Improvement from Sir Thomas More to Karl Marx," 1879; "Christian Socialism," 1888; "Charles Kingsley, Christian Socialist and Reformer," 1892; "Socialism and Modern Thought," 1895.

KAUTZ, Christian Friedrich, baptized in Berlin, 1702, published in 1703 "Des 12 jahrigen Jesu vom Nazareth Verstand im Fragen und antworten, daruber sich die juden verwundern," also "Erkannte Gottliche Wahrheit aus der Schrift Alten und Neuen Testamentes," Waldenburg, 1716, and a "Catechismus fur Juden," 1720.

KEYPER, a native of Prague, was Rabbi in Schleusinger, where he was converted and baptized by Superintendent Friedrich Ernest Weis in 1715.

He afterwards was lecturer on Jewish antiquities in Altorf and in Regensburg. Later he gave lessons in Talmud and Rabbinics at Bremen.

Wolff in Bib. Heb. 3, 4, N. 1356 b. speaks of him as a learned, upright and sincere man.

KIEL, a physician from Roumania, made, as a pious Jew a pilgrimage to Jerusalem, thinking that in the Holy City he would find spiritual satisfaction and peace, but he did not find it in the Judaism that he found there, but in the Gospel which was preached by the missionaries.

He and his wife were baptized by Bishop Alexander in 1844, and he laboured afterwards as a medical missionary in Safed.

KLEIN, Julius Leopold, a native of Hungary, born at Nocskolez, 1810, died in Berlin, 1810. He was a physician, poet and writer. His works appeared in seven volumes, under the t.i.tle "Dramatische werke," Leipsic, 1871-2.

KoBNER, Pastor Julius, was born in Denmark in 1806. Was by profession an optician like Spinoza, but G.o.d vouchsafed to him greater spiritual sight than to the philosopher. He embraced Christian faith in the Lutheran Church of which he became a minister, but afterwards joined the Baptists. Endowed with spiritual and mental gifts, he henceforth laboured with great zeal in Copenhagen, where he built the Christian Chapel, and also in many other parts. Later he laboured in Berlin, where he died 1884. His notable writings are, "Das Lied von Gott," an epic poem from the creation to the redemption of the world. "Die Waldenser,"

a dramatic poem with notes, "Die Neue Erde." On his hundredth birthday, 1906, appeared a hundred of his choicest sermons in the press, under the t.i.tle "Lebens Wa.s.ser."

KOFLER, Carl, born in Lemberg, 1820, was baptized with his parents at Breslau in 1822, graduated at the University there, and was appointed Vicar in Bad Lardeck in Silesia in 1851. He is recorded to have been a gifted preacher of the Gospel and a conscientious pastor. He died in 1877.

KOPPEL, Dr. J., born in the Archduchy of Posen in 1830. He began to learn Hebrew when he was three years old. Afterwards he attended a Roman Catholic school, where he was badly treated, and he imbibed strong prejudices against Christianity. In 1846 he entered a Jewish seminary for teachers at Bromberg, and when he finished his studies, he was appointed teacher by the Government in a town near the Russian border, and also interpreter. At that time he realised that there was a great contrast between the Bible and the Talmud, but he had no inclination towards Christianity whatever. Coming to Berlin, he made the acquaintance of Dr. Jaffe, whose brother was a missionary of the British Society, and he advised him to go to him for Christian instruction. The result was that he was baptized by Jaffe. In 1860, Koppel entered the service of the British Society, and laboured at first in England. In Bristol he became acquainted with George Muller and with his inst.i.tution, which served him to good purpose in his future activity.

Returning the same year to Bromberg, it happened that one day a pair of boots were stolen from him, and a poor beggar boy was suspected of the theft. This incident awakened in Koppel's heart deep compa.s.sion towards the poor neglected boys, and he applied to the munic.i.p.al authorities for permission to found a Home or Ragged School for them where they might receive Christian training. This permission was, after some hesitation, granted, and the Home was opened in 1864, which served at the same time as a refuge for gutter children, orphans, Jewish enquirers and converts.

Koppel then displayed great activity together with Dr. Ben Zion, Dr.

Mossa and other friends whom he gathered around him. They instructed the children, visited the prisons, preached to the Jews, of whom thirty-five were converted there. Koppel laboured in faith, and the means of support were not wanting. A waiter sent him 200 thaler and rich people helped him liberally. In 1866 there were seventy inmates in the "Home" at Salem. In 1869 Koppel, not feeling strong enough to carry on the work, delivered it to others and went to London, where he did similar work and was well known at the Mildmay Conference Hall. Subsequently he went to Texas to found a colony there.