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“Living in a Land of Prophets”: James T. Barclay and an Early Disciples of Christ Mission to Jews in the Holy Land
Published online by Cambridge University Press: 28 July 2009
Extract
In the nineteenth century the West truly rediscovered Palestine. A land many western observers had long considered fallen from its former glory was roused amid its Ottoman occupation to abide the hopes, dreams, and designs not only of aspiring Jewish nationalists but of British and American diplomats, explorers, archaeologists, adventurers, Christian pilgrims, missionaries, and others in that great entourage which Naomi Shepherd has dubbed the “zealous intruders.” Protestant missionaries in the Levant, to the extent that they established an early and enduring physical presence in the Holy Land and a living link with evangelical churches in Europe, Britain, and America, played a memorable, if limited, role in this modern reopening of Palestine to the West.
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References
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38. Such first impressions of the wretchedness of Jerusalem were not uncommon with Western pilgrims and travelers to the Holy Land in this period, including the likes of Mark Twain and Herman Melville.Google ScholarSee Shepherd, , The Zealous Intruders, 174–175;Google ScholarDavis, , “The Holy Land Idea,” pp. 13–14;Google ScholarBen-Arieh, Yehoshua, “Perceptions and Images of the Holy Land,” in The Land That Became Israel: Studies in Historical Geography, ed. Kark, Ruth (Jerusalem, 1990), p. 42.Google Scholar
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49. Barclay, , Letter to Brother Crane (1 May 1851), in Burnet, , ed., Jerusalem Mission, p. 172;Google Scholar Letter to D. S. Burnet (1 April 1853), Ibid., p. 317.
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67. It is no great surprise to find postmillennialist and premillennialist viewpoints simultaneously in Barclay. Some historians point out in early American millenarian traditions a fluidity between broadly postmillennialist and premillennialist trends, between the vision of a gradual or progressive fulfillment of the millennium and the expectation of a decisive divine intervention needed to alter the course of history. The crucial link between Puritan premillennialism and later Edwardsean postmillennialism, for example, was the insistence that the drama of the millennium would play itself out according to the “signs of the times” in American experience, and that, whatever the exact timing of Christ's second coming, the millennial fulfillment would be a process integrating divine and human agency alike (see Bercovitch, Sacvan, “The Typology of America's Mission,” American Quarterly 30 [1978]: 137–141). Only in the second half of the nineteenth century, especially after the Civil War, did the disparity between post- and premillennialist eschatologies truly harden in American Protestantism (a change later to be observed in Barclay's own thinking).CrossRefGoogle Scholar
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70. Ibid., p. 306. Great Britain also was to have an assisting role in the restoration of the Jews. In Barclay's interpretation of Isa. 60:9 (“Surely the isles wait for me and the ships of Tarshish first, to bring thy sons from afar, their silver and gold with them, unto the name of the Lord”), the “isles” are Britain, and the “ships of Tarshish” the British navy. A little more than a century earlier Jonathan Edwards had insisted that America herself with her ships and her unique mission, not Britain, was the referent of this text:Google ScholarSee his Thoughts Concerning the Present Revival of Religion (1742), as excerpted in God's New Israel: Religious Interpretations of America's Destiny, ed. Cherry, Conrad (Englewood Cliffs, New Jersey, 1971), pp. 55–56.Google Scholar
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73. See Ibid., no. 4, Millennial Harbinger 38 (May 1867): 222.
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77. Ibid., no. 6, Millennial Harbinger 38 (July 1867): 342.
78. Ibid., no. 1, Millennial Harbinger 38 (Jan. 1867): 34–35.
79. Lard, Moses, “O. [E. E. Orvis] on the Editor's Theory of the Millennium,” Lard's Quarterly 4 (07 1867): 306, 307–308;Google Scholarcompare idem, “The State of the World at the Coming of Christ,” Lards Quarterly 5 (04 1868): 151–156.Google ScholarDavid Lipscomb, Lard's younger contemporary, also a premillennialist, confessed a similar pious ignorance about the destiny of the Jews: “We do not know when their condition will change, or whether it ever will in this world. Some passages seem to indicate that it will change and that they will bear a prominent and efficient part in the conversion of the world. But then we do not know but that these passages refer to spiritual Israel instead of fleshly Israel. Other passages seem to indicate they will not be converted. We do not know when the fulness of the Gentiles will come, or what it is or will be. We have but little faith in our own interpretation of prophecy, and cannot help our brother any on these subjects” (“The Condition of the Jews,” Gospel Advocate [1874]: 202).Google Scholar
80. Lard, Moses, Commentary on Romans (Lexington, 1876), p. 359.Google Scholar Compare Ibid., p. 371: “the future salvation of Israel does not imply their restoration to their ancient homeland in Palestine. The former is a great necessity, the latter is none. When converted, the Jews can be just as happy, dispersed as they now are, as though they were all crowded back intojudea; and certainly they can be far more useful. The gospel is not designed to prepare men for an earthly Canaan, but for a heavenly.”
81. Ibid., p. 371.
82. Lard, , “The State of the World at the Coming of Christ,“ p. 153.Google ScholarLard was at last willing to claim, even without express scriptural support, that “all expectations…that the condition of the world is to be greatly altered for the better by the Jews may be dismissed. It will never be realized.Google Scholar We are hence still left to the conclusion that at the second coming of Christ the world will be about as it is at present, no better, no worse” (Ibid., p. 156).
83. McGarvey, J. W., “Why Are the Jews Yet With Us?,” Christian Standard 39 (05 1903): 660, 696.Google Scholar
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