27 December 2024

Ernst Scheyer: the life
of a Holocaust refugee
and German scholar in
Kenilworth Square, Dublin

Ernst Scheyer (1890-1958), a Jewish refugee who fled Nazi Germany and the Holocaust, lived at 67 Kenilworth Square from 1939 to 1956 (Photograph: Patrick Comerford, 2024)

Patrick Comerford

Christmas and Chanukah coincide this year, and this evening is the Sabbath evening in Chanukah. The Sabbath in Chanukah is known as Shabbat Mikets. Chanukah is the Jewish festival that celebrates liberation from brutal oppression, the defeat of violent religious discrimination and putting an end to antisemitic and despotic rule.

When I visited Kenilworth Square, one of my favourite corners of Dublin, last week and met Martin and Colette Joyce in their home at No 67, I was reminded that the house was once the home of Dr Ernst Scheyer (1890-1958), a Jewish refugee who fled Nazi Germany and the Holocaust in the late 1930s.

Scheyer had been a successful lawyer in Germany and he had survived both Kristallnacht and time in Sachsenhausen, a concentration camp near Berlin. He arrived in Dublin on 14 January 1939 at the age of 48, and his family made their home at 67 Kenilworth Square. He later taught German at Saint Andrew’s College, Clyde Road, Saint Columba’s College, Rathfarnham, and Trinity College Dublin. He was a key figure in founding the Progressive Jewish Community in Dublin in 1946, and when he died in Birmingham 1958 he was buried in Woodtown, near Rathfarnham.

Ernst Scheyer lived in Ireland for almost 20 years. During those two decades, he was a pioneering figure in teaching German in Dublin, an influential figure in Jewish life in Ireland, a founding member of the Jewish progrssive Synagogue in Rathgar, and a friend of Albert Einstein.

His story has been recounted by Gisela Holfter of the University of Limerick in her paper ‘Ernst Scheyer’ in German Monitor, vol 63 (2016), ‘German-speaking Exiles in Ireland 1933-1945’ (pp 149-169), a volume she also edited. Scheyer’s grandson, Stephen Weil, supported her research and provided access to family archival material and photographs.

Ernst Scheyer ca 1915 … he was decorated in the German army during World War I (Archival photograph: Stephen Weil / Gisela Holfter)

Ernst Scheyer was born in Oppeln in Upper Silesia on 23 November 1890. His parents owned a wholesale and retail grain business and were the first generation of Liberal Jews in the family, while he was the first in his family to go to university.

During World War I, he volunteered in the German army in 1915. He was wounded and was decorated for bravery with medals that he later brought with him to Ireland. He received his PhD in law in Breslau (Wroclaw), and became a practising lawyer and a respected member of the Jewish community in Liegnitz, Silesia, now in south-west Poland.

Scheyer married Marie Margareta (Mieze) Epstein, who was born in Breslau and who was five years younger. They were the parents of two children, Heinz (born December 1919) and Renate (born September 1925).

Scheyer has been described as a tall, broad and impressive looking man. He built a successful practice as a lawyer and notary in Liegnitz, where both Ernst and Marie were active in the liberal Jewish community, and for a time he was President of the B’nai Brith Lodge.

After the Nazis took power, Scheyer lost his status as a notary in 1935, the family lost most of their staff and had to move out of their large house, and on 1 December 1938 his accreditation in the district and the superior courts was withdrawn.

After Kristallnacht on 9 November 1938, Scheyer was rounded up and spent almost a month in Sachsenhausen, a concentration camp near Berlin, where he was prisoner number 012798 in block 14.

Their son Heinz who had received a scholarship to Trinity College Dublin and started studying medicine at TCD in September 1937, giving the family a much-needed link to Ireland. But entry to Ireland was not easy to gain, particularly for Jews, for whom access had been restricted from the beginning of the Irish Free State.

With the help of Dr Harris Tomkin, a Jewish eye doctor, Heinz obtained a one-month visa for England and Ireland for Ernst and Marie Scheyer. Tomkin was an ophthalmologist at the Royal Victoria Eye and Ear Hospital on Adelaide Road for 60 years, and was vice-chair of the Jewish Refugee Aid Committee, formed in 1938.

Ernst Scheyer was released from Sachsenhausen on 5 December 1938 and Ernst and Marie arrived in Dublin on 14 January 1939; he was 48. The Scheyer family soon made their home at 67 Kenilworth Square.

Marie Epstein and Ernst Scheyer were engaged in Breslau 3 October 1917 (Archival photograph: Stephen Weil / Gisela Holfter)

According to Heinz Scheyer, his father began working in Dublin as a travelling salesman. He also spent about four months in Northern Ireland, where he left a strong impression. Edith Jacobowitz, who escaped Berlin with her younger brother on one of the last Kindertransporte, mentions him in her memoir.

However, when a local policeman tipped off Heinz that his parents were about to be interned within 24 hours, Ernst and Marie Scheyer fled Northern Ireland. Back in Dublin, he taught German at Saint Andrew’s College, Clyde Road, Saint Columba’s College, Rathfarnham, and in TCD.

A few months after arriving in Ireland, he was stripped of his German citizenship. The doctor at the German Embassy Robert Stumpf, who was a member of the Nazi party, reported that the Scheyers lived with a Jewish eye doctor and the nothing negative was known about them. Scheyer seems to have been observed also by Irish Military Intelligence, the G2.

Renate Scheyer joined her parents and her brother in Dublin in June 1940, having stayed in the same boarding school as her brother in England. She was just 16, and started studying Modern Languages at TCD the following autumn. She later married another refugee, Robert Weil.

The Progressive Jewish Synagogue on Leicester Avenue, between Kenilworth Square and Rathgar Road (Photograph: Patrick Comerford)

After the war, Ernst and Marie Scheyer became Irish citizens. He was also active in Jewish community life in Dublin and was and involved in founding the Progressive Jewish Synagogue, which would be built on Leicester Avenue, around the corner from his home on Kenilworth Square.

Over 500 people attended he meeting in Dublin on 30 January 1946 to form a Progressive Synagogue. Bethel Solomons, the first president, was a doctor and former rugby player for Ireland. The Dublin Liberal Congregation was formed with Rabbi Brasch as the minister. Scheyer was one of the council members, and with his legal background may have written the constitution.

The wedding of Ernst and Marie Scheyer’s daughter Renate and Robert Weil on 14 July 1948 was the first wedding in the Progressive Jewish community in Dublin. Scheyer may have arrange Leo Baeck’s visit to the Progressive Jewish Community in 1949 in Dublin as Scheyer was bar mitzvah under him in Oppeln.
The first meetings of this congregation were held in a Quaker meeting house until 1952, when the foundation stone of the new synagogue on Leicester Avenue, Rathgar, was consecrated.

Marie and Ernst Scheyer, Renate Scheyer and Robert Weil, Ruth and Heinz Shire at the wedding of Renate and Robert Weil Dublin on 14 July 1948 … the first wedding in the Progressive Jewish Community in Dublin (Archival photograph: Stephen Weil / Gisela Holfter)

Scheyer is listed in the Calendar of TCD from 1947 to 1958 as an Assistant in German. He took over this position from Hans Reiss (1922-2020), another refugee who later became professor of German in Bristol. His students included Bill Watts, a former Provost of TCD, and his wife Geraldine.

In a letter to Albert Einstein, Scheyer described how he set students tasks of preparing presentations on literature, philosophy, psychology and ethics. He wrote an eight-page letter to Einstein in April 1950 after Einstein had warned about the great dangers of annihilation of life on earth with the development of the hydrogen bomb.

Scheyer presented 19 radio broadcasts for the ‘Europäische Stunde’ of the RIAS Berlin, between 23 October 1955 and 16 February 1958. He reported on politics, elections, cultural festivals such as ‘An Tostal’, the death of Jack B Yeats and the problems with the ownership of the Hugh Lane collection. Robert Briscoe, Dublin’s first Jewish lord mayor, features in at least four of his broadcasts, and Scheyer describes Briscoe’s visit to the US.

He loved and inspired love among his students for German literature and German culture, and organised a Goethe celebration on his bicentenary. With his son-in-law Robert Weil he published A Book of German Idioms in 1955. He visited Germany at least once after World War II, when he went to a spa. But, while he holidayed in German-speaking Switzerland, he never spent a holiday in Germany.

Ernst Scheyer died on 9 March 1958 while visiting his son Heinz, who had become a GP in Birmingham. His heart attack seems to have been connected with the damage to his health during his time in the concentration camp. He was buried in the Progressive Jewish cemetery in Woodtown, Rathfarnham.

Two years after his death, the Ernst Scheyer Prize was founded in his memory in 1960. Two prizes are awarded annually to students in German at TCD.

His widow moved to live with their daughter and son-in-law, Renate and Robert Weil, in Belfast in 1963. She later moved to live with her son, Dr Heinz Shire, in Birmingham, and died there in 1987. She too is buried in Woodtown in Rathfarnham, Dublin.

Although Ernst Scheyer’s name does not appear in the register in Dermot Keogh’s Jews in Twentieth Century Ireland (1998), Nick Harris’s Dublin’s Little Jerusalem (2002) nor in Ray Rivlin’s Shalom Ireland (2003), he is remembered today for his teaching and enthusiasm for German language and literature.

Martin and Colette Joyce of the Protect Kenilworth Square Committee at their home at No 67 Kenilworth Square (Photograph: Patrick Comerford, 2024)

Another German Jewish refugee who was Scheyer’s near neighbour briefly on Kenilworth Square was Professor Ludwig Hopf (1884-1939). He lived briefly at No 65. He was appointed a lecturer in TCD but had died at the end of 1939, soon after Ernst Scheyer arrived in Dublin.

Hopf was a theoretical physicist and a friend of Albert Einstein, Erwin Schrödinger and Carl Jung – he had been the first assistant to Albert Einstein and introduced Einstein to the psychoanalyst Carl Jung.

Hopf regarded Dublin as expensive to live in and estimated that everything cost 50% more than in Cambridge. Writing to friends in Germany, he describes living in ‘a very beautiful, very famous and very expensive corner of Europe.’

However, shortly after taking up his post at TCD, Hopf became seriously ill with a previously undiagnosed thyroid failure. He died at 65 Kenilworth Square on the evening of 21 December 1939.

Chag Chanukah Sameach, חַג חֲנוּכָּה שַׂמֵחַ‎

Shabbat Shalom, שבת שלום‎

No 65 Kenilworth Square … Ludwig Hopf’s home in ‘a very beautiful, very famous and very expensive corner of Europe’ (Photograph: Patrick Comerford)

Daily prayer in Christmas 2024-2025:
3, Friday 27 December 2024,
Saint John the Apostle and Evangelist

Saint John depicted in statue on the Great Gate of Saint John’s College, Cambridge (Photograph: Patrick Comerford)

Patrick Comerford

On the third day of Christmas my true love sent to me … ‘three French hens, two turtle doves, and a partridge in a pear tree’.

This is the third day of Christmas and today the church calendar celebrates Saint John the Apostle and Evangelist. This is also the third day of Hanukkah this year.

Initially I had an appointment in Milton Keynes Hospital this morning, but this has since been rescheduled. Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

Saint John (right) and the Virgin Mary (right) at the Crucifixion … the rood beam in Saint Thomas’s Cathedral, Kuching (Photograph: Patrick Comerford, 2024)

John 21: 19b-25 (NRSVA):

19 After this he said to him, ‘Follow me.’

20 Peter turned and saw the disciple whom Jesus loved following them; he was the one who had reclined next to Jesus at the supper and had said, ‘Lord, who is it that is going to betray you?’ 21 When Peter saw him, he said to Jesus, ‘Lord, what about him?’ 22 Jesus said to him, ‘If it is my will that he remain until I come, what is that to you? Follow me!’ 23 So the rumour spread in the community that this disciple would not die. Yet Jesus did not say to him that he would not die, but, ‘If it is my will that he remain until I come, what is that to you?’

24 This is the disciple who is testifying to these things and has written them, and we know that his testimony is true. 25 But there are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written.

The symbol of the serpent and the chalice, a carving by Eric Gill in the capstone at Saint John’s College, Cambridge (Photograph: Patrick Comerford)

Today’s Reflection:

The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the three French hens as figurative representations of the three theological virtues – faith, hope and love: ‘And now faith, hope, and love remain, these three, and the greatest of these is love.’ (I Corinthians 13: 13).

Other interpretations say the three French hens represent the three persons of the Holy Trinity, Father, Son and Holy Spirit, or the three gifts of the Wise Men, gold, frankincense and myrrh.

There is a custom in some places of blessing wine on this day and drinking a toast to the love of God and to Saint John. The theological virtue of love is intimately associated with the story of Saint John, the disciple Jesus loved.

It seems appropriate in the days immediately after Christmas that we should be jolted out of our comforts, in case we begin to atrophy, and to be reminded of what the great German martyr Dietrich Bonhoeffer called the “Cost of Discipleship.”

Following Christ is not all about Christmas shopping, feasts, decorations and falling asleep in front of the television – comforting, enjoyable and pleasant as they are, particularly in family settings.

Yesterday was the feast of Saint Stephen [26 December], often referred to as the first Christian martyr; tomorrow is the feast of the Holy Innocents [28 December], the first – albeit unwitting – martyrs according to Saint Matthew’s Gospel.

In The Ariel Poems TS Eliot puts wise words into the mouth of the Wise Men who recalls the cold coming of it experienced in the ‘Journey of the Magi’. There he makes the connection between birth and death:

All this was a long time ago, I remember,
And I would do it again, but set down
This set down
This: were we led all that way for
Birth or Death? There was a Birth, certainly,
We had evidence and no doubt. I had seen birth and death,
But had thought they were different; this Birth was
Hard and bitter agony for us, like Death, our death.
We returned to our places, these Kingdoms,
But no longer at ease here, in the old dispensation,
With an alien people clutching their gods.
I should be glad of another death.
TS
Between those two commemorations of martyrdom, we find ourselves today [27 December] marking the Feast of Saint John the Evangelist.

At first, this too may not seem to be an appropriate feastday to celebrate in the days immediately after Christmas. Even chronologically it creates difficulties for tradition says Saint John was the last of the disciples to die, making his death the one that is separated most in terms of length of time from the birth of Christ.

In art, Saint John the Evangelist is frequently represented as an Eagle, symbolising the heights to which he rises in the first chapter of his Gospel.

For Saint John, there is no annunciation, no nativity, no crib in Bethlehem, no shepherds or wise men, no little stories to allow us to be sentimental and to be amused. He is sharp, direct and gets to the point: ‘In the beginning …’

But the Prologue to Saint John’s Gospel is one of the traditional readings on Christmas Day, so many of us immediately associate his writings with this time of the year.

Saint John the Evangelist is unnamed in the Fourth Gospel. Yet tradition identifies him with the John who is:

• one of the three at the Transfiguration,
• one of the disciples sent to prepare a place for the Last Supper,
• one of the three present in the Garden of Gethsemane,
• the only disciple present at the Crucifixion,
• the disciple to whom Christ entrusts his mother from the Cross,
• the first disciple to arrive at Christ’s tomb after the Resurrection,
• the disciple who first recognises Christ standing on the lake shore following the Resurrection.

The Beloved Disciple, alone among the Twelve, remains with Christ at the foot of the Cross with the Mother of Christ and the women and he is asked by the dying Christ to take Mary into his care (John 19: 25-27). After Mary Magdalene’s report of the Resurrection, Peter and the ‘other disciple’ are the first to go to the grave, and the ‘other disciple’ is the first to believe that Christ is truly risen (John 20: 2-10).

When the Risen Christ appears at the Lake of Genesareth, ‘that disciple whom Jesus loved’ is the first of the seven disciples present who recognises Christ standing on the shore (John 21: 7).

Saint Paul names John as one of the pillars of the Church in Jerusalem (see Galatians 2: 9). Later, tradition says, he takes over the position of leadership Paul once had in the Church in Ephesus and is said to have lived there and to have been buried there.

According to a tradition mentioned by Saint Jerome, in the second general persecution, in the year 95, Saint John was arrested and sent to Rome, where he was thrown into a vat or cauldron of boiling oil but miraculously was preserved from death.

According to ancient tradition, during the reign of the Emperor Domitian, Saint John was once given a cup of poisoned wine, but he blessed the cup and the poison rose out of the cup in the form of a serpent. Saint John then drank the wine with no ill effect. A chalice with a serpent signifying the powerless poison has become one of his symbols.

Domitian then banished Saint John to the isle of Patmos. It was there in the year 96 he had those heavenly visions recorded in the Book of Revelation. After the death of Domitian, it is said, he returned to Ephesus in the year 97, and there tradition says he wrote his gospel about the year 98. He is also identified with the author of the three Johannine letters.

The tradition of the Church says Saint John lived to old age in Ephesus. Jerome, in his commentary on Chapter 6 of the Epistle to the Galatians (Jerome, Comm. in ep. ad. Gal., 6, 10), tells the well-loved story that Saint John continued preaching in Ephesus even when he was in his 90s.

He was so enfeebled with old age that the people carried him into the Church in Ephesus on a stretcher. When he was no longer able to preach or deliver a long discourse, his custom was to lean up on one elbow on each occasion and to say simply: ‘Little children, love one another.’ This continued on, even when the ageing John was on his deathbed.

Then he would lie back down and his friends would carry him back out. Every week in Ephesus, the same thing happened, again and again. And every week it was the same short sermon, exactly the same message: ‘Little children, love one another.’

One day, the story goes, someone asked him about it: ‘John, why is it that every week you say exactly the same thing, ‘little children, love one another’?’ And John replied: ‘Because it is enough.’ If you want to know the basics of living as a Christian, there it is in a nutshell. All you need to know is. ‘Little children, love one another.’

According to Eusebius, Saint John died in peace at Ephesus, in the third year of Trajan, that is, the year 100, when he was about 94 years old. According to Saint Epiphanius, he was buried on a mountain outside the town. The Basilica of Saint John the Theologian gave the later name of Aysoluk to the hill above the town of Selçuk, beside Ephesus.

I am constantly overwhelmed and in awe of the emphasis on love and light throughout the Johannine letters. That emphasis on love, which informs the story of Saint John’s last days, is brought through in the first of the Johannine letters (I John 1: 1-9) which we read this morning.

This emphasis constantly informs all aspects of my ministry.

I was once doing Sunday duty during a vacancy in a parish that has three churches. A student asked me at the time how many sermons I preached. I replied: ‘Three.’

‘You preach three sermons every Sunday?’ she asked with an air of incredulity.

I explained: ‘I preach three sermons all the time. The first is ‘Love God,’ the second is ‘Love one another,’ and the third, in case someone missed the first and second sermons, is ‘Love God and love one another’.’

That is the heart of the Christmas story, that is the heart of the Gospel, that is heart of the Johannine writings, and that, to put it simply, is why we celebrate Saint John in the days immediately after Christmas. ‘Little children, love one another.’

The site of Saint John’s tomb in Ephesus is marked by a marble plaque and four Byzantine pillars (Photograph: Patrick Comerford)

Today’s Prayers (Friday 27 December 2024, Saint John the Apostle and Evangelist):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Love – Advent’. This theme was introduced on Sunday with Reflections by the Revd Lopa Mudra Mistry, Presbyter in the Diocese of Calcutta, the Church of North India (CNI).

The USPG Prayer Diary today (Friday 27 December 2024, Saint John the Apostle and Evangelist) invites us to pray:

Lord, may we grasp with proper understanding what God has revealed to us through the blessed Apostle John.

The Collect:

Merciful Lord,
cast your bright beams of light upon the Church:
that, being enlightened by the teaching
of your blessed apostle and evangelist Saint John,
we may so walk in the light of your truth
that we may at last attain to the light of everlasting life;
through Jesus Christ your incarnate Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Grant, O Lord, we pray,
that the Word made flesh
proclaimed by your apostle John
may, by the celebration of these holy mysteries,
ever abide and live within us;
through Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

A relief sculpture of Saint John ... one of a series in Pugin’s font in Saint Chad’s Roman Catholic Cathedral in Birmingham with the symbols of the four evangelists (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org