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Jews in the nineteenth century became entangled in a series of affairs. The term “affair” did not connote merely an injustice but the process through which a perceived wrong became the object of mobilized public opinion. Most famously, for the Jews, there were the Damascus, Mortara, and Dreyfus affairs. All three placed Jews in conflict with the Catholic Church. The emergence of these affairs was one facet of a new political culture constituted by the reformed franchise, by petitions, public meetings, and a press which together constituted “public opinion”.1 Evangelical Protestants offered Jews support in these struggles. The nature of this support has become the subject of growing but divergent interest among scholars. Nadia Valman has explored the figure of “the Jew” in the evangelical imagination. She highlights the gendered ambivalence of evangelical representations of “the Jew”. She draws attention to the repeated iteration of the dual images of the “good” (spiritual and feeling) Jewess and the “bad” (materialistic and legalistic) Jew.2 In contrast to this approach, which points to an irreducible ambivalence in evangelical attitudes, recent books by Donald Lewis and by Hilary and William Rubinstein, reach unreservedly positive conclusions. Lewis deprecates what he sees as “an article of faith” among scholars “that the professed love of Jews by Christians is in some way a form of antisemitism, in spite of all evidence to the contrary.” The Rubinsteins highlight what they regard as a powerful and neglected tradition of Christian philosemitism.3 The

Evangelicals, Jews, and anti-Catholicism in Britain, c. 1840–1900