A Jewish Bishop in Jerusalem
By Kelvin Crombie
Reviewed by Steve Engstrom, Director, Caspari Center International
Kelvin Crombie has accomplished an important task by producing a book dedicated to a significant figure in the history of Jewish believers in Jesus, and in the historical geography of Jerusalem. The book is divided into two parts, the first addressing Alexander's life in Europe, and the second addressing his ministry in Jerusalem.
Crombie is especially drawn to the geo-political context in which Alexander's life and ministry unfold. He ascribes Alexander's importance largely to circumstances beyond Alexander's control.
"Alexander and his particular theological persuasion, and the ideology of his parent organization, the LJS or CMJ, only became of historical importance because of one important overarching theme - geo-politics."
The geo-political condition in the Levant pitted European powers against Ottoman control. Economic opportunities created by trade in the Far East provoked European interest in the Levant, which provided access to important trade routes. Western powers often exploited religious developments to further their economic and imperial aims.
Furthermore, the upheavals of the French and Napoleonic wars stirred the religious imaginations of Protestant Christians. Primed by the spiritual awakenings of pietist Germany and puritan England, many Protestant European Christians concluded that God was hastening his eschatological return. Crombie notes that "So radical were the political, social and economic changes occurring in Europe that many Bible believing Christians felt these were the signs of the impending ‘latter days.'" (3) The seeds of "restorationism" were sown in this fertile soil, as European Christians felt compelled to "use means" to restore Jewish people to their Land and to their Messiah.
Alexander's life and ministry, as Crombie describes it, are often caught between the competing pressures of imperial ambition and religious hope. Alexander's pastoral actions were scrutinized both for their diplomatic and missionary impact. Frequently, these ambitions were in conflict. For example, Alexander and British Consul Young were frequently drawn into conflict as the aspirations of the Anglican missionary society contrasted with the diplomatic priorities of the Consulate. Crombie describes how Alexander's missionary zeal upset the status quo, and often confounded Consul Young's attempt to promote British interests.
In geo-political terms, Alexander's ministry had far-reaching implications. Notably, the development of the Protestant bishopric in Jerusalem provoked competition in political and religious circles. France and Russia responded to the joint British-Prussian bishopric by increasing their diplomatic influence in Jerusalem. The Catholic and Greek Orthodox churches established patriarchates in Jerusalem shortly after the British-Prussian initiative. And the European Jewish community responded to Anglican health and social service programs by establishing their own, in order to protect themselves against missionary influences. Thus, the entire geographical landscape of Jerusalem changed dramatically as a result of the Anglican and British activities in Jerusalem.
Crombie portrays Alexander's ministry as inextricably bound to these geo-political and religious impulses. In this respect, Alexander is often depicted as both a catalyst for change and a channel for others' hopes and expectations. As a Prussian-born Jewish Anglican missionary, he possessed a unique array of characteristics that ignited diverse passions in both religious and political circles.
Two of his greatest challenges represent the often competing interests he faced between church and state. The first involved the evangelism of three Jewish rabbis. The rabbis, under threat from their Jewish community, sought protection in Alexander's home. Alexander sought protection from the British Consul, but was denied on the grounds that the rabbis were not British. The British Consul was disinclined to offer assistance, since the "conversion" of three Jewish rabbis provoked unwanted diplomatic repercussions.
The second involved the prolonged effort to construct a Protestant church building. The construction of the building required permission from the highest echelon's of Ottoman government, because laws did not normally permit the construction of "new" churches. Protest Christianity was not recognized in the Ottoman Empire. Alexander, together with the Anglican mission society and its political network, work tirelessly to receive permission, which was finally granted. However, in the course of forming his case, Alexander was often hindered by some British officials who, again, found the political consequences unwelcome.
But Crombie also gives us frequent glimpses into Alexander's ministry. Alexander was indefatigable. As an evangelist, he created a congregation of some thirty to forty people, the majority of whom were Jewish. As a pastor, he led daily prayer services in Hebrew, and provided pastoral care and teaching to his young congregation. As a bishop, he traveled extensively, ordained new priests, and organized new missions endeavors. As a Christian, he endured suffering with obedience and hope.
Alexander's life was tragically cut short, just at the moment when circumstances seemed to be improving. Yet he lived to see permission granted for the building of the church, and he did succeed in building a congregation of Jewish believers in Jesus that used a Hebrew liturgy. These were remarkable achievements. He also succeeded in blazing new trails, spiritually and historically. He was the first believing Jewish leader in Jerusalem in over fifteen hundred years, and he was a prominent sign to thousands of Christians of God's covenant faithfulness to Israel.
Crombie has ably depicted Alexander's role in geo-politics and historical geography. It remains for others to trace different lines in missionary practice and theology. Few Jewish believers today would either choose to become Anglicans or worship in Anglican churches. However, in his own context, Alexander produced work that inspired indigenous forms of worship, primarily through the translation of the Anglican prayer book into Hebrew. Today, few Jews in Israel worship in denominational congregations, and so the manners in which Jews and Gentiles relate to each other in the Body of Messiah are still being explored. For Christians abroad, Alexander's leadership was a sign that God was fulfilling his promises to both Church and Israel. We continue to ask how Israel's congregations demonstrate God's fidelity to Jew and Gentile.
Alexander still has much to say to us as a leader, mentor, pioneer and pastor. His Jewish journey to faith and obedience stands as both a testimony of God's faithfulness and an inspiration to those who share that journey. His significance is unfortunately underestimated. Crombie's biography thankfully begins to correct that problem.
Steve Engstrom
sengstrom@caspari.com