A new biographical study of the ‘Rake of Rathfarnham’ reconnects with the Spanish branch of the Comerford family

José Antonio Peña Martínez has published a new biographical study of Philip Wharton (Photographs: Patrick Comerford, 2025)

Patrick Comerford

A new book is always a pleasant present that brings a smile to my face. It is even more welcome when the book is unexpected and when it is signed by the author. And the pleasures are added to when I find that I am referred to a number of times in the text and that I am fully referenced in the citations and the footnotes.

José Antonio Peña Martínez worked for most of his life in the pharmaceutical, agro-chemistry and food technology sectors in Spain. But since he retired, he has concentrated on historical research, particularly focussed on Aragon and on his home town of Llíria, 25 km north-west of Valencia.

Over the past 20 years or so, he has written and published a series of historical studies and biographies, and his latest book is a study of the infamous ‘Rake of Rathfarnham’, Philip Wharton (1698-1731), who became Duke of Wharton and Earl of Rathfarnham. Wharton inherited the Rathfarnham Castle and neighbouring estates, including Knocklyon and Scholarstown, when his parents died in 1716. His property in England included a large estate at Winchendon near Aylesbury, Buckinghamshire, about 20 miles south of Stony Stratford, where I now live.

Philip Wharton also inherited his parents’ great influence and wealth, with an estimated income of £14,000 a year. But within less than a decade, while he was still in his early 20s, he had dissipated a heritage that had passed to him from the Loftus family.

Later, Philip Wharton married his second wife, Maria Theresa Comerford, in Madrid in 1726 – just three months after the death of his sadly neglected and abandoned first wife Martha Holmes and after a very public affair with Lady Mary Montagu (1689-1762). Maria Theresa’s mother was Henrietta Comerford, her father was Colonel Henry O’Beirne, an Irish colonel in the Spanish army, and her step-father was Major-General John Comerford (ca1665-1723), of Finlough in Loughkeen, Co Tipperary, of Waterford, and of Madrid.

Despite having converted to Catholicism when he married to Maria Theresa Comerford, Wharton founded a lodge of English Freemasons in Madrid in 1728. He continued his dissolute life, and his health broke down completely in the winter of 1730. He died a destitute in the Cistercian Monastery of Saint Bernard at Poblet, near Tarragona, at the age of 32 on 31 May 1731, and was buried in the church there the next day. At his death, all his titles, apart from that of Baron Wharton, became extinct.

Alexander Pope wrote of him in his first Moral Essay, probably noting Wharton’s death, in 1731:

Wharton, the scorn and wonder of our days,
Whose ruling passion was the lust of praise …

Wharton appointed his widow as his ‘universal heiress’. But there was nothing for the widowed duchess to inherit. Some time after her mother died in Madrid in August 1747, the former Maria Theresa Comerford moved to London, where she subsisted on a small Spanish pension.

She died at her house in Golden Square, Soho, on 13 February 1777, and was buried in Old Saint Pancras churchyard. There were no children to inherit her claims to her husband’s former wealth and titles in Ireland, including the estates and castles he had disposed of at Rathfarnham Castle, Knocklyon Castle and Scholarstown House. The south Dublin estates had been returned to the Loftus family ten years earlier in a legal victory in 1767.

I have long been interested in Philip Wharton and this duchess related to the Comerford family, and I have spoken about them in lectures organised by Rathfarnham Historical Society and Knocklyon History Society about 20 years ago.

In his new biographical study of Philip Wharton, José Antonio Peña Martínez is particularly interested in his role in establishing freemasonry in Spain and in the masonic symbolism on his tomb in Poblet, one of the largest and most complete Cistercian abbeys in the world.

I am hardly equipped to critically engaged with these aspects of Philip Wharton’s life, but I am pleased that substantive portions of the genealogical details take account of my papers 20 years ago in Rathfarnham and Knocklyon and on my biographical details of the former Maria Theresa Comerford on the Comerford Genealogy site.

José Antonio Peña Martínez has been interested in history and historical figures since childhood. His first book, Edeta. Our Iberian Past (2007), was followed by Llíria in the 13th Century (2008); Martin I the Humane, a King without an Heir (2010); The Compromise of Caspe. A Historical Perspective 600 Years Later (2014); Roger de Lauria, a Titan of the Seas (2016); Saint Teresa of Jesus Jornet Ibars. Her Historical Context (2018); Charles of Trastámara and Évreux. The First Prince of Viana (2019); and The Prince Without a Kingdom (2020), and Marie Curie. La cientifica en un mundo de hombres 2022.

His latest book, a new biography, El Misterio del Masón Enterrado en Poblet (The Mystery of the Mason Buried in Poblet), was published this year. Although I am not descended from Philip Wharton or his Comerford duchess, I am related to her Comerford stepfather. That side of the Comerford family continued to be engaged in Spanish politics and life well into the late 19th century.

Perhaps the exotic and eccentric life of her half-brother’s granddaughter, Doña Josefa Eugenia Maria Francisca Comerford MacCrohon de Sales or ‘Josefina’ de Comerford) (1794-1865), who was involved in Spanish political intrigues in the early 19th century. She was given the title of Condesa de Sales and is the one figure in the history of the Comerford family in Spain who stands out as a femme fatale. She might even make a good subject for another biographical study.

My school-level Spanish helped me to read this well-researched and delightfully illustrated book. book. The author José Antonio Peña Martínez thanks me for sharing my research with him. But I have been more than delighted to be in touch again with this Spanish dimension to my family history.

Daily prayer in Ordinary Time 2025: 90, Thursday 7 August 2025

How do you see Christ? Who is Christ for you? (see Matthew 16: 13) … a damaged Byzantine fresco in the Museum of Christian Art in Iraklion, Crete (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Seventh Sunday after Trinity (Trinity VII, 3 August 2025). Yesterday was the Feast of the Transfiguration (6 August) and the 80th anniversary of the atomic bombing of Hiroshima on 6 August 1945.

Today, the calendar of the Church of England in Common Worship recalls John Mason Neale (1818-1866), Priest and Hymn Writer. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

The keys of Saint Peter seen at Saint Peter Mancroft Church in Norwich (Photograph: Patrick Comerford, 2024)

Matthew 16: 13-23 (NRSVA):

13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do people say that the Son of Man is?’ 14 And they said, ‘Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.’ 15 He said to them, ‘But who do you say that I am?’ 16 Simon Peter answered, ‘You are the Messiah, the Son of the living God.’ 17 And Jesus answered him, ‘Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’ 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah.

21 From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, ‘God forbid it, Lord! This must never happen to you.’ 23 But he turned and said to Peter, ‘Get behind me, Satan! You are a stumbling-block to me; for you are setting your mind not on divine things but on human things.’

The Acropolis at night, standing on a large rocky outcrop above Athens (Photograph: Patrick Comerford; click on image for full-screen view)

This morning’s reflection:

This Gospel reading includes Christ’s words to the Apostle Peter: ‘I tell you, you are Peter, and on this rock I will build my church …’ (Matthew 16: 18, NRSVA). The debates about the interpretation of this one phrase and the following words have not only divided Christians in the past but have stopped us from discussing the full implications of a very rich passage, full of many meanings.

The reading is set in the district of Caesarea Philippi, then a new Hellenistic city west of Mount Hermon, on the slopes of what are known today as the Golan Heights. The city was built on the site of Paneas, which was known for its shrine to the god Pan.

Herod the Great built a temple of white marble there in honour of Caesar in 20 BCE. Herod’s son Philip inherited the site 18 years later and named it Caesarea Philippi, to honour Caesar as a living god and himself.

The cave at Caesarea Philippi was seen as a gate to the underworld, where fertility gods lived during the winter. The rock was filled with niches for these idols, and the water of the cave was seen as a symbol of the underworld through which the gods travelled from the world of death to the world of life.

Christ is alone with the disciples at Caesarea Philippi when he asks them who do people say that he is.

Herod thinks that Jesus is ‘John the Baptist’ (verse 14), although John had already been beheaded. Elijah was expected to return at the end of time. Jeremiah foretold rejection and suffering. Perhaps Herod is being portrayed as truly believing in the context of the cave and rock at Caesarea Philippi that the god-like figures can travel from the world of death to the world of life.

But Christ does not ask who does Herod say he is, or who do other people say he is. These are less important questions than who do the disciples say he is. Is he a prophet, a spokesman for God, a harbinger of suffering and rejection? Or, is he something more than all these?

Simon Peter offers an insight and answer of his own: ‘You are the Messiah, the Son of the living God’ (verse 16).

The Theatre of Dionysus on the southern slopes of the Acropolis … the ekklesía or assembly of the citizens Athens met twice a year (Photograph: Patrick Comerford)

Understanding the vocabulary

Christ acknowledges this vital insight, saying Peter is blessed (μακάριος, makários), as people in the Beatitudes are singled out as being blessed (see Matthew 5: 3-11). This is an insight that comes not from human knowledge but through revelation from God the Father (verse 17).

Then, in a word play, Christ tells Simon Peter he is Πητρος (Petros), his nickname Peter, and on this petra, rock, are the foundations of the Church (ἐκκλησία, ekklesía), the assembly in which all are equal.

The distinction between the word used for Peter, Πητρος (petros), the Greek for a small pebble, and a different Greek word, πητρα (petra), meaning a giant rock, existed in Attic Greek in the classical days, but not in Koine Greek, the Greek spoken at the time of Christ or at the time Saint Matthew’s Gospel was being writen. Πητρος (Petros) was the male name derived from a rock, while πητρα (petra) was a rock, a massive rock like Petra in Jordan.

Other words related to these concepts include λιθος (lithos), used for a small rock, a stone, or even a pebble – it is the Greek word that gives us words like lithograph and megalithic, meaning Great Stone Age – and πάγος (pagos), which in Ancient Greek means ‘big piece of rock.’

In classical Athens, the ekklesía (ἐκκλησία) was the assembly of the citizens in the democratic city state in classical Athens. The citizens of Athens met as equals twice a year at the Theatre of Dionysus, on the southern slopes of the Acropolis. The Acropolis is the highest point in Athens. It stands on an extremely rocky outcrop and on it the ancient Greeks built several significant buildings. The most famous of these is the Parthenon. This flat-topped rock rises 150 metres (490 ft) above sea level and has a surface area of about 3 hectares (7.4 acres).

The Septuagint uses this word ekklesíafor the Hebrew qahal or congregation (see Deuteronomy 4: 10, 9: 10, 18: 16, 31: 30; II Samuel 7; I Chronicles 17). The Hebrew word is still used by Jews to described the synagogue as the people or community rather than the synagogue as a building. Matthew is the only one of the four gospels to use this term.

There are only two places in the four Gospels where Christ uses the word for the Church that is found in this Gospel reading, the word εκκλησία (ekklesia): the first use of this word is in this reading (Matthew 16: 18), when Christ relates the Church to a confession of faith by the Apostle Peter, the rock-solid foundational faith of Saint Peter.

His second use of this word is not once but twice in one verse in Matthew 18: 17. It is a peculiar word for Christ to use, and yet he only speaks of the Church in these terms on these two occasions.

In total, the word εκκλησία (ekklesia) appears 114 times in the New Testament: four verses in the Acts of the Apostles, 58 times in the Pauline epistles, twice in the Letter to the Hebrews, once in the Epistle of James, three times in III John, and in 19 verses in the Book of Revelation. But Christ only uses the word twice, in these incidents in Saint Matthew’s Gospel.

Hades (ᾍδης or Ἅιδης) was the Greek god of the dead and his name had become synonymous with the underworld or the place of the dead. Death shall not destroy the Church, whether we see this as the death of Christ, the death of Peter and the other disciples, or our own, individual death.

Christ gives Peter the keys, the ability to unlock the mysteries of the Kingdom, or the symbol of authority in the Church. To ‘bind’ and ‘loose’ are rabbinical terms for forbidding and permitting in a juridical sense. They were used earlier in the story of the Canaanite or Syrophoenician woman in the district of Tyre and Sidon (Matthew 15: 21-28), a story that would normally be the Gospel reading on the Wednesday of this week, but replaced by the Feast of the Transfiguration yesterday (6 August).

Christ sternly orders the disciples not to tell anyone that he is the Messiah (verse 20).

The Hill of the Areopagos and the Agora of Athens seen from the Acropolis (Photograph: Patrick Comerford)

Building on the rock:

Immediately north-west of the Acropolis, the Areopagus is another prominent, but relatively smaller, rocky outcrop. In classical Athens, it functioned as the court for trying deliberate homicide. It was said Ares (Mars) was put on trial here for deicide, the murder of the son of the god Poseidon. In the play The Eumenides (458 BCE) by Aeschylus, the Areopagus is the site of the trial of Orestes for killing his mother.

Later, murderers sought shelter there in the hope of a fair hearing. There too the Athenians had an altar to the unknown god, and it was there the Apostle Paul delivered his most famous speech and sermon, in which he identified the ‘unknown god’ with ‘the God who made the world and everything in it, he who is Lord of heaven and earth’ (Acts 17: 24), for ‘in him we live and move and have our being’ (verse 28).

This is the most dramatic and fullest reported sermon or speech by Saint Paul. He quotes the Greek philosopher Epimenides, and he must have known that the location of his speech had important cultural contexts, including associations with justice, deicide and the hidden God.

The origin of the name of the Areopagus is found in the ancient Greek, πάγος (pagos), meaning a ‘big piece of rock’, in contrast to λιθος (lithos), a small rock, a stone, or even a pebble.

Breathtaking sights such as the Acropolis and the Areopagus reveal how culturally relevant it was for Christ to talk about the wise man building his house on a rock rather than on sand (Matthew 7: 24-26). Ordinary domestic buildings might have been built to last a generation or two, at most. But building on rock, building into rock, building into massive rock formations like the Acropolis, was laying the foundations for major works of cultural, political and religious significance that would last long after those who had built them had been forgotten.

And so, when Christ says to Peter in this reading that the Church is going to be built on a rock, he is talking about the foundations for a movement, an institution, a place of refuge and sanctuary, an organisation, a community that is going to have a lasting, everlasting significance.

In the past, Christians have got tied up in knots in silly arguments about this Gospel story. Some of us shy away from dealing with this story, knowing that in the past it was used to bolster not so much the claims of the Papacy, but all the packages that goes with those claims. In other words, it was argued by some in the past that the meaning of this passage was explicit: if you accepted this narrow meaning, you accepted the Papacy; if you accepted the Papacy, then you also accepted Papal infallibility, Papal claims to universal jurisdiction, and Papal teachings on celibacy, birth control, the immaculate conception and the assumption of the Virgin Mary.

And that is more than just a leap and a jump from what is being taught in this Gospel reading. But to counter those great leaps of logic, Protestant theologians in the past put forward contorted arguments about the meaning of the rock and the rock of faith in this passage. Some have tried to argue that the word used for Peter, Πητρος (Petros), is the word for a small pebble, but that faith is described with a different word, πητρα (petra), meaning a giant rock, the sort of rock on which the Greeks built the Acropolis or carved out the Areopagus.

But they were silly arguments. The distinction between these words existed in Attic Greek in the classical days, but not in the Greek spoken at the time of Christ or at the time Saint Matthew was writing his Gospel. Πητρος (Petros) was the male name derived from a rock, πητρα (petra) was a rock, a massive rock like Petra in Jordan or the rocks of the Acropolis or the Areopagus, and the word lithos (λιθος) was used for a small rock, a stone, or even a pebble.

Saint Peter is a rock, his faith is a rock, a rock that is solid enough to provide the foundations for Christ’s great work that is the Church.

The Apostle Peter and the Apostle Paul holding the church in unity … an early 18th century icon in the Museum of Christian Art in Iraklion, Crete (Photograph: Patrick Comerford)

Rock-solid faith

How could Saint Peter or his faith be so great? This is the same Peter who wanted Christ to send away the desperate Canaanite woman because ‘she keeps shouting at us’ (Matthew 15: 21-28).

This is the same Peter who earlier was among the disciples who wanted to send away the crowd and let them buy food for themselves (Matthew 14: 15).

This is the same Peter who seems to get it wrong constantly. Later in this Gospel, he denies Christ three times at the Crucifixion (Matthew 26: 75). After the Resurrection, Christ has to put his question three times to Peter before Peter confesses that Christ knows everything, and Christ then calls him with the words: ‘Follow me’ (John 21: 15-19).

Saint Peter is so like me. He trips and stumbles constantly. He often gets it wrong, even later on in life. He gives the wrong answers, he comes up with silly ideas, he easily stumbles on the pebbles and stones that are strewn across the pathway of life.

But eventually, it is not his own judgment, his own failing judgment that marks him out as someone special. No. It is his faith, his rock solid faith.

Despite all his human failings, despite his often-tactless behaviour, despite all his weaknesses, he is able to say who Christ is for him. He has a simple but rock-solid faith, summarised in that simple, direct statement: ‘You are the Messiah, the Son of the living God’ (verse 16).

Peter’s faith is a faith that proves to be so rock-solid that you could say it is blessed, it is foundational. Not gritty, pebbly, pain-on-the-foot sort of faith. But the foundational faith on which you could build a house, carve out a temple or monastery, or a place to seek justice and sanctuary, rock-solid faith that provides the foundation for the Church.

There are other people in the Bible and in Jewish tradition who are commended for their rock-solid faith, including Abraham and Sarah (see Isaiah 51: 1f). It is the sort of faith that will bring people into the Church, and even the most cunning, ambitious, evil schemes, even death itself, will not be able to destroy this sort of faith (verse 18).

Throughout the Bible, as people set out on great journeys of faith, their new beginning in faith is marked by God giving them a new name: Abram becomes Abraham, Jacob becomes Israel, Saul becomes Paul, and Simon son of Jonah is blessed with a new name too as he becomes Cephas or Peter, the rock-solid, reliable guy, whose faith becomes a role model for the new community of faith, for each and every one of us.

Why would Christ pick me or you? Well, why would he pick a simple fisherman from a small provincial town?

It is not how others see us that matters. It is our faith and commitment to Christ that matters. God always sees us as he made us, in God’s own image and likeness, and loves us like that.

The faith that the Church must look to as its foundation, the faith that we must depend on, that we must live by, is not some self-determined, whimsical decision, but the faith that the Apostles had in the Christ who calls them, that rock-solid, spirit-filled faith in Christ, of which Saint Peter’s confession this morning is the most direct yet sublime and solid example.

Apostolic faith like Saint Peter’s is the foundation stone on which the Church is built, the foundation stone of the new Jerusalem, with Christ as the cornerstone (Ephesians 2: 20; Revelation 21: 14).

It does not matter that Saint Peter was capable of some dreadful gaffes and misjudgements. I am like that too … constantly.

Saint Peter and Saint Paul depicted in a fresco in the Church of the Four Martyrs in Rethymnon in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 7 August 2025):

The theme this week (3 to 9 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Indigenous Wisdom’ (pp 24-25). This theme was introduced on Sunday with reflections from Dr Paulo Ueti, Theological Advisor and Regional Manager for the Americas and the Caribbean, USPG.

The USPG Prayer Diary today (Thursday 7 August 2025) invites us to pray:

Heavenly Father, convict us of our responsibility as Christians: to safeguard creation, to stand with the oppressed, to seek justice.

The Collect:

Lord of all power and might,
the author and giver of all good things:
Graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post-Communion Prayer:

Lord God,
whose Son is the true vine and the source of life,
ever giving himself that the world may live:
may we so receive within ourselves
the power of his death and passion
that, in his saving cup,
we may share his glory and be made perfect in his love;
for he is alive and reigns, now and for ever.

Additional Collect:

Generous God,
you give us gifts and make them grow:
though our faith is small as mustard seed,
make it grow to your glory
and the flourishing of your kingdom;
through Jesus Christ our Lord.

‘Lord God, whose Son is the true vine and the source of life’ … grapes ripening on the vine at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2025)

Yesterday’s reflection

Continued tomorrow

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