Showing posts with label Science. Show all posts
Showing posts with label Science. Show all posts

18 November 2025

Daily prayer in the Kingdom Season:
18, Tuesday 18 November 2025

James Tissot, ‘Zacchaeus in the Sycamore Awaiting the Passage of Jesus’ (Brooklyn Museum)

Patrick Comerford

We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Second Sunday before Advent. The calendar of the Church of England in Common Worship today remembers Saint Elizabeth of Hungary (1231), Princess of Thuringia, Philanthropist.

Before the day begins, before I have breakfast, I am taking some quiet time early 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.

Jesus calls Zacchaeus down from the sycamore tree (Illustration © Henry Martin)

Luke 19: 1-10 (NRSVA):

1 He entered Jericho and was passing through it. 2 A man was there named Zacchaeus; he was a chief tax-collector and was rich. 3 He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. 4 So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. 5 When Jesus came to the place, he looked up and said to him, ‘Zacchaeus, hurry and come down; for I must stay at your house today.’ 6 So he hurried down and was happy to welcome him. 7 All who saw it began to grumble and said, ‘He has gone to be the guest of one who is a sinner.’ 8 Zacchaeus stood there and said to the Lord, ‘Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.’ 9 Then Jesus said to him, ‘Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of Man came to seek out and to save the lost.’

Do we neglect Christ’s presence in Word and Sacrament too often? … an icon of the Last Supper in a shop window in Rethymnon (Photograph: Patrick Comerford)

Today’s reflection:

The Gospel reading at the Eucharist this morning (Luke 19: 1-10) is a reminder that the oppressed, the small people, those who are made to feel small by others, especially the proud and the violent, are truly cared for by God, have the promise of new life, and are invited into the kingdom.

In this reading, Zacchaeus is despised both as a tax collector and as a man who is ‘short in stature.’ Both his occupation and his physique squeeze him to the margins and put him outside the community of faith. Yet, he is seen by Christ not as he seems to others, but as God sees him to truly be.

In the previous chapter in Saint Luke’s Gospel, we read the parable of the Pharisee and the tax collector praying in the Temple (Luke 18: 9-14). I sometimes ask: what if Zacchaeus was the model for that publican, that tax collector.

The story of Zacchaeus is a fast-moving story: every verse from verse 1 to 7, in the original Greek, begins with the word καὶ (kai, and), indicating that the pace has heightened, the story is speeding up, we are moving closer to the climax of this Gospel.

Christ is about to set out from Jericho to Jerusalem. From Jericho, the road is going to be uphill and more treacherous: remember that it is on this road between Jericho and Jerusalem that a certain man is mugged and left for dead until the Good Samaritan passes by (Luke 10: 25-37).

Jericho was a major resting place or stopping point on a main trade route, making it a lucrative and profitable location both for tax collectors and for bandits.

But Jericho has other significance: the walls of Jericho fell down at the call of the trumpets (see Joshua 6). So, in this reading, after Christ passes through the walls of Jericho, his call breaks down all the walls people erect around themselves, individually and collectively.

Who is Zacchaeus?

Certainly, Zacchaeus is not any run-of-the-mill tax collector. He is the ἀρχιτελώνης (architelonis), the chief tax collector, and so by contract had the right to collect revenues throughout this district. His name (Ζακχαῖος, Zakchaios) means pure, but his neighbours would have despised him, not only because they believed he squeezed the last drachma and the last lepta out of widows and children, but because they would also have seen him as a collaborator with the Roman administration.

There, a man who wants to see Christ is probably pushed to the back of the crowd for two reasons that count him out: he is small in stature, and he is a tax collector.

The physical problem shows how Zacchaeus is pushed to the margins by those who should have counted him into their social and religious community. He is of little stature not just physically, but socially too.

Can you imagine yourself as a little child trying to see a great parade or a football match when you were small?

Did everyone want to let you through?

Or did you not count? Did no-one stand aside for you?

No-one is going to stand aside for Zacchaeus. They belittle him, and they probably think he deserves it – after all, the taxes he collects support the Roman occupation and administration.

But Zacchaeus overcomes, rises above, his exclusion, by climbing the tree – is there a symbolic reference here to clinging to the Cross? In any case, Zacchaeus climbs the tree to see Jesus – something you could imagine a child doing, but surely not the sort of thing a well-paid civil servant should be seen doing?

Zacchaeus sees Jesus and Jesus sees Zacchaeus.

And Jesus invites himself not just to dine with Zacchaeus, but to stay with him: ‘Zacchaeus, make haste and come down, for I must stay at your house today’ (verse 5).

Normally, it is the potential host rather than the intended guest who does the inviting. So once again, Jesus the Guest becomes Jesus the Host.

Zacchaeus is delighted. But the good burghers of Jericho are unsettled. They murmur that Jesus is heading off to dine with sinners.

We are so self-righteous at times in our churches that I am worried we are in danger of being unwilling to welcome those who would be seen today as the little people.

One priest I know in a comfortable parish challenged his parishioners, who are very generous in their giving, especially when it comes to development agencies, mission agencies and what we once called Third World causes. He asked them how they would react if refugees or asylum seekers were moved into a vacant hotel or hostel in the parish on a Saturday night, and all of them presumed to come to church on the following Sunday morning.

In welcoming Jesus, Zacchaeus has what can only be described as a conversion experience.

The NRSV translation tells us that he promises to amend his ways and that, in the future, he will give half his possessions to the poor, and return anything extra he has squeezed out of people when he has been collecting taxes.

Unfortunately, the NRSV translation is a little inaccurate here. Zacchaeus makes no such promise about the future. He says, in the original Greek, that this is what he is doing in the present – the present tense is used.

If he is telling the truth, then Zacchaeus has been grossly misrepresented, misunderstood and libelled by his neighbours and within his own community, even at the point where he is dining with Jesus.

The present tense is important. For this day, on this day, Christ affirms that Zacchaeus too is a child of Abraham, that he too is an heir to those promises made long, long ago to Abraham.

Those who needed conversion were not Zacchaeus and others like him on the margins, who were in need of seeing people as Christ sees them.

Christ seeks out the sinners, the lost, those who are excluded, those counted out, and invites them to the heavenly banquet. Like Zacchaeus, they too are brought from the margins into the centre.

The one person everyone thought was outside, is on the inside as far as Christ is concerned. And those who think they are on the inside are in danger of finding that they are on the outside.

Are we welcoming enough, as individuals and as a Church?

How would we feel if Jesus came to our parish next weekend, but decided not to come to our church on Sunday morning, but to go somewhere else?

What if we were left without Christ being present in our church on Sunday morning … in either Word or Sacrament?

How often are we prepared to welcome Christ’s presence among us only in the way we choose, on our terms?

For those of us in what might be described as ‘High Church’ or Anglo-Catholic traditions, do we neglect Christ’s presence in the Word too often?

To those of us in what might be described as ‘Evangelical’ traditions, do we neglect Christ’s presence in the Sacrament too often?

May our faith and love continue to increase and to grow abundantly so that we count in those who are overlooked, those who are not counted in, those who are pushed to the margins.



Today’s Prayers (Tuesday 18 November 2025):

The theme this week (16 to 22 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘In the Shadow of the Carneddau’ (pp 56-57). This theme was introduced on Sunday with Reflections from Bishop Andrew John, who stepped down as Archbishop of Wales and Bishop of Bangor on 27 June.

.

The USPG Prayer Diary today invites us to pray:

Pray for scientists and other researchers who help us understand the challenges posed by climate change.

The Collect:

Lord God,
who taught Elizabeth of Hungary
to recognize and reverence Christ in the poor of this world:
by her example
strengthen us to love and serve the afflicted and the needy
and so to honour your Son, the servant king,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post-Communion Prayer:

Faithful God,
who called Elizabeth of Hungary to serve you
and gave her joy in walking the path of holiness:
by this eucharist
in which you renew within us the vision of your glory,
strengthen us all to follow the way of perfection
until we come to see you face to face;
through Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

Inside Saint Margaret’s Church, the Anglican church in Budapest … Saint Margaret of Hungary is remembered on 18 November (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

09 September 2025

Keeping up with the time and
observing the moon and stars,
with thanks to York Observatory

York Observatory was built in 1833, and has an octagonal roof (Photograph: Patrick Comerford, 2025)

Patrick Comerford

Walking through the Museum Gardens in York to the Sung Eucharist in Saint Olave’s Church on Sunday morning, I was aware of the Lunar Eclipse that evening, and I was hoping the bus journey back to Milton Keynes was not going to miss the opportunity to see the eclipse.

Perhaps that is why I noticed York Observatory in the centre of Museum Gardens, facing the Yorkshire Museum. The octagonal observatory was built in 1833, and it is the oldest working observatory in Yorkshire.

The building has an distinctive cone-shaped roof, rotating roof with doors in the roof for the telescope. It was designed by John Sme in this way because it was easier to build than a hemispherical or domed roof.

Leading astronomers based in York in the 1780s included John Goodricke (1764-1786) and his neighbour and distant cousin Edward Pigott (1753-1825), who laid the foundations of variable star astronomy or the study of stars of varying brightness. Goodricke, who has a college at the University of York named after him, is known for his observations of the variable star Algol (Beta Persei) in 1782; Pigott was the first Englishman to discover a comet and then have it named after him.

The York Observatory was the result of a promise made at the first meeting of the British Association for the Advancement of Science, held in the Yorkshire Museum in 1831. The vice president of the Royal Astronomical Society, the Revd William Pearson (1767-1847), gave a personal undertaking that if an observatory was built in York he would personally supply the telescope.

The observatory was built by the Yorkshire Philosophical Society in 1833, and, in time, Pearson not only supplied the telescope but also provided other scientific instruments, including a clock.

One reason for building a small observatory in a city centre was not actually astronomical but for timekeeping. Time was often expressed in a vague sense. For example, people would wait for the ‘morning stagecoach’ rather than one due at a specific time. The advent of the industrial age and the railways, however, meant people needed greater accuracy when it came to their timekeeping.

Pearson’s clock, which was made in 1811, 20 years before the observatory was built, is still in place and is still always 4 minutes 20 seconds, behind Greenwich Mean Time: the longitude od the observatory is 1o 5' 12" west and its latitude is 53o 57' 40". It tells the time based on observations of the positions of stars. In its day, it was the most accurate timepiece in York and people were charged 6d each to check their timepieces against it.

The 4 inch refracting telescope in the observatory was built in 1850 by Thomas Cooke (1807-1868), the optical instrument maker of York, who later made the then-largest telescope in the world. It was installed in 1981 when the observatory was restored.

All the major astronomical events in the 19th and 20th centuries were seen from York Observatory, although no major discoveries were made from it.

After World War II, however, the building fell into disrepair and the original telescope disappeared some time in the 1950s. By the 1970s the York Observatory was in danger of demolition. But a public campaign raised £50,000 to restore it in 1981. Today the observatory is regularly open to the public, staffed by volunteers on behalf of York Museums Trust.

And – yes – we did get to see the lunar eclipse on Sunday night, not in an observatory, but at Newport Pagnell after we go off the coach from York.

York Observatory is in the centre of Museum Gardens, facing the Yorkshire Museum (Photograph: Patrick Comerford, 2025)

29 January 2025

The Greeks have a word for it:
49, Ἠλεκτρον (Elektron), electric

Anne Carson’s interpretation of ‘Elektra’ by Sophocles continues at the Duke of York’s theatre in the West End until 12 April

Patrick Comerford

A new West End production of Elektra, one of the great plays by Sophocles, opened at the Duke of York’s theatre, near Covent Garden, last Friday (24 January) and continues until 12 April. This is a new translation by the Canadian poet and classicist Anne Carson and had an earlier launch at the Theatre Royal, Brighton.

The new interpretation of Elektra is getting much attention because Elektra is played by Brie Larson, known for her roles in Captain Marvel, Room and Lessons in Chemistry, and because it is directed by Daniel Fish, whose production of Oklahoma! won a 2019 Tony for Best Revival of a Musical and went on to hit runs at the Young Vic and in the West End.

This is the first major revival in over a decade of Sophocles’ electrifying and timeless tragedy. Elektra (Electra, Ἠλέκτρα), is haunted by the murder of her father Agamemnon by her mother Clytemnestra and her new lover Aegisthus, Elektra is consumed by grief, a need for survival and a thirst for vengeance. She thinks her long-lost brother Orestes is dead. But when he returns, she urges him to kill them both her mother and her stepfather in a savage and terrifying conclusion.

This is only the fifth major London revival of Elektra in the past 75 years. Yet John Burgess has described Electra as being, along with The Cherry Orchard, ‘perhaps the most formally perfect play ever written’. Other describe Electra as ‘a female Hamlet’.

For both Shakespeare and Sophocles, royal fathers have been murdered to make way for intolerable marriages and both the Prince of Denmark and the Princess of Mycenae voice their lonely protest. Sophocles’ supreme irony comes when Clytemnestra and Electra’s compromising sister, Chrysothemis point out that the blood-cycle started with the slaughter of another daughter Iphigenia by Agamemnon in a sacrifice before the Trojan War.

Electra is one of the most enduring figures in classical tragedy. She is the leading character in both Electra by Sophocles and Electra by Euripides, and a vengeful figure in The Libation Bearers, the second play of the Oresteia trilogy by Aeschylus. She is also the central figure in plays by Alfieri, Voltaire, Hofmannsthal and Eugene O’Neill.

In psychology, she gives her name to the Electra complex, analogous to a boy’s experience in the Oedipus complex, although the idea of the Electra complex is not widely used by mental health professionals today.

The Electra Palace Hotel (left) is an integral part of Ernest Hébrard’s design of Aristotelous Square in the heart of Thessaloniki (Photograph: Patrick Comerford)

Electra remains a powerful figure in Greek culture today. Aristotelous Square is the main square in the heart of Thessaloniki, and like the White Tower it is virtually synonymous with the city itself. It is a venue for many cultural and political events, and is lined with hotels, cafés and bars.

The two quarter-circle sides of the square are occupied by two culturally important and imposing buildings: the Electra Palace Hotel, where I stayed once while I was travelling to and from Mount Athos, and the Olympion Theatre cinema, the venue of the annual Thessaloniki International Film Festival. There are also Electra Hotels in Athens, Rhodes and Kefalonia.

Walking around the harbour of Rethymnon, I have sometimes noticed a boat named Elektra. It brings to mind both the ought to mind both the plays by Sophocles and Euripides and the score Mikis Theodorakis wrote for the film Electra (1962). The film, starring Irene Papas, is based on the play by Euripides, was the first in a Greek tragedy trilogy by Michael Cacoyannis, followed by The Trojan Women (1971) and Iphigenia (1977).

In his music, Theodorakis expressed his political values and fused his idealism and his commitment to freedom. His scores for Zorba and Electra show how he caught Greek cultural imaginations, combining Greek traditional music and classical composition, high art and popular culture.

Elektra in Rethymnon … bringing together, Sophocles, Euripides and Theodorakis (Photograph: Patrick Comerford)

Electra is an electrifying figure. Her name comes from the Ancient Greek ἤλεκτρον (ḗlektron, amber), related to ἠλέκτωρ (ēléktōr, shining sun). The origin of the Greek word is unknown, but some think it might have come from a Phoenician word elēkrŏn, meaning ‘shining light’.

The word electricity, from Neo-Latin and ultimately Greek, first appears in English in Francis Bacon’s writings. But the first scientific usage of the English words electricity and electric is generally ascribed to Sir Thomas Browne in his Pseudodoxia Epidemica (1646).

The words electricity and electric in English are derived from the New Latin ēlectricus (‘electrical’; ‘of amber’), and in turn from ēlectrum (‘amber’) and the adjectival -icus. The Latin term was apparently used first with the sense ‘electrical’ in 1600 by the English physician and scientist William Gilbert in his work De Magnete.

The word electron in English – a blend of electric + ion – was first coined in 1891 by the Irish physicist George Johnstone Stoney (1826-1911). He changed the word multiple times from an earlier electrolion and original electrine, which he used as early as 1874, as the name for the electric charge associated with a univalent ion.

But the connection between electricity and Greek tragedy, and the alignment of the words we use with vengeful retribution and the savage and terrifying consequences for absolute despots, their families and those they rule are impossible for me tnot to make in these days.

I now associate electricity and electric cars with Elon Musk and his attitude to political violence as he props up Trump in America, whips up the far-right in Germany, seeks to intervene in the democratic process in Britain, France and many other countries and whips up crowds with fascist salutes. Musk chose two days before the 80th anniversary of the liberation of Auschwitz to address a rally of the far-right AfD in Germany, and to call for Germany to ‘move beyond’ Nazi guilt, saying ‘children should not be guilty of the sins of their parents.’

The electrifying and violent consequence of Musk’s actions are threatening to create dramatic tragedies throughout the democratic world, with savage and terrifying conclusions.

Last word: 48, ‘Απόκρυφα, Apocrypha

Next word: 50, Metamorphosis, Μεταμόρφωσις

Electra and Orestes in ‘Stories from the Greek Tragedians’ by Alfred Church (1897)

Previous words in this series:

1, Neologism, Νεολογισμός.

2, Welcoming the stranger, Φιλοξενία.

3, Bread, Ψωμί.

4, Wine, Οίνος and Κρασί.

5, Yogurt, Γιαούρτι.

6, Orthodoxy, Ορθοδοξία.

7, Sea, Θᾰ́λᾰσσᾰ.

8,Theology, Θεολογία.

9, Icon, Εἰκών.

10, Philosophy, Φιλοσοφία.

11, Chaos, Χάος.

12, Liturgy, Λειτουργία.

13, Greeks, Ἕλληνες or Ρωμαίοι.

14, Mañana, Αύριο.

15, Europe, Εὐρώπη.

16, Architecture, Αρχιτεκτονική.

17, The missing words.

18, Theatre, θέατρον, and Drama, Δρᾶμα.

19, Pharmacy, Φᾰρμᾰκείᾱ.

20, Rhapsody, Ραψῳδός.

21, Holocaust, Ολοκαύτωμα.

22, Hygiene, Υγιεινή.

23, Laconic, Λακωνικός.

24, Telephone, Τηλέφωνο.

25, Asthma, Ασθμα.

26, Synagogue, Συναγωγή.

27, Diaspora, Διασπορά.

28, School, Σχολείο.

29, Muse, Μούσα.

30, Monastery, Μοναστήρι.

31, Olympian, Ολύμπιος.

32, Hypocrite, Υποκριτής.

33, Genocide, Γενοκτονία.

34, Cinema, Κινημα.

35, autopsy and biopsy

36, Exodus, ἔξοδος

37, Bishop, ἐπίσκοπος

38, Socratic, Σωκρατικὸς

39, Odyssey, Ὀδύσσεια

40, Practice, πρᾶξις

41, Idiotic, Ιδιωτικός

42, Pentecost, Πεντηκοστή

43, Apostrophe, ἀποστροφή

44, catastrophe, καταστροφή

45, democracy, δημοκρατία

46, ‘Αρχή, beginning, Τέλος, end

47, ‘Αποκάλυψις, Apocalypse

48, ‘Απόκρυφα, Apocrypha

49, Ἠλεκτρον (Elektron), electric

50, Metamorphosis, Μεταμόρφωσις

51, Bimah, βῆμα

52, ἰχθύς (ichthýs) and ψάρι (psari), fish.

53, Τὰ Βιβλία (Ta Biblia), The Bible

54, Φῐλοξενῐ́ᾱ (Philoxenia), true hospitality

55, εκκλησία (ekklesia), the Church

56, ναός (naos) and ἱερός (ieros), a church

57, series to be continued.

26 March 2024

Daily prayer in Lent with
early English saints:
42, 26 March 2024,
Saint Robert of Lincoln

A 14th century portrait of Robert Grosseteste, Bishop of Lincoln (British Library Harley MS 3860, f. 48)

Patrick Comerford

This the last week of Lent, and today is Tuesday in Holy Week (26 March 2024), known in many places as Holy Tuesday, and also as Temple Tuesday.

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated in Common Worship.

We are in Norwich today, and stayed overnight in the Saint Giles House Hotel, close to the cathedral and the city centre. Before today begins, I am taking some quiet time this morning to give thanks for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

Robert Grosseteste has been described as ‘the greatest product of Oxford University’ and the real founder of the tradition of scientific thought in mediaeval Oxford’ (Photograph: Patrick Comerford)

Early English pre-Reformation saints: 42, Saint Robert of Lincoln

Saint Robert Grosseteste (1253), Bishop of Lincoln, Philosopher and Scientist, is remembered in Common Worship on 9 October.

Robert Grosseteste has been described as ‘a mediaeval Dr Johnson in his powers of mind and personality.’ A leading Biblical scholar and commentator, he also wrote extensively on philosophy and science, and translated Aristotle. His biographer, Sir Richard Southern, said he was the greatest product of Oxford University but a man who ‘difficult to please and difficult to follow.’ AC Crombie, the Australian historian of science, describes him as ‘the real founder of the tradition of scientific thought in mediaeval Oxford.’

Robert Grosseteste (meaning ‘large-head’) was born at Stradbroke in Suffolk ca 1175. He studied at Oxford and Paris and held various posts until, after a grave illness, he returned to Oxford, where he taught at the Franciscan house of studies. He became the Chancellor of Oxford University in 1224, and at the same time he was Archdeacon of Leicester and a canon of Lincoln Cathedral.

He became Bishop of Lincoln in 1235, then the largest diocese in England, which received from him a thorough visitation soon after his arrival. He met opposition in his attempts at vigorous reforms in the shape of the dean and chapter in the cathedral in Lincoln, who saw themselves as beyond his jurisdiction. The dispute was settled in 1245 when the Pope issued a bull giving the bishop full power over the chapter. Robert attended the Council of Lyons that year.

At the papal court in Lyons in 1250, he denounced the Pope and the cardinals for ‘acting contrary to Christ’. The papal see, he told them, ‘the throne of God, the sun of the whole world … has been perverted and it has become a source of perdition and destruction.’

His wide-ranging interests covered mathematics, optics and many of the sciences; he translated large numbers of theological works from Greek and wrote his own theological commentaries and philosophical works.

It has been argued that Grosseteste played a key role in the development of the scientific method. His ideas about how the universe was created are close to the Big Bang Theory, he was the first scientist to identify the cause of the rainbow as refraction and he seems to have understood centuries before anyone else that the universe is expanding.

He introduced to the Latin West the notion of controlled experiment and related it to demonstrative science, as one among many ways of arriving at scientific knowledge. He was the first of the Scholastics to fully understand Aristotle’s vision of the dual path of scientific reasoning: generalising from particular observations into a universal law, and then back again from universal laws to prediction of particulars.

Grosseteste worked from Latin translations of Arabic versions of Aristotle’s texts. These had been translated from the original Greek by Islamic scholars. Jewish scholars based in southern Europe curated and distributed the texts to western scholars.

His commentary on Aristotle’s Posterior Analytics was one of the first and most influential of the mediaeval commentaries on this fundamental work. Other important writings belonging to the first period are his commentary on Aristotle’s Physics; independent treatises on astronomy and cosmology, the calendar (with proposals for the reform of the inaccurate calendar then in use), sound, comets, heat, optics, and other scientific subjects; and his scriptural commentaries, especially the Moralitates in evangelica, De cessatione legalium, Hexaëmeron and commentaries on the Pauline Epistles and the Psalms.

He began to study Greek in 1230-1231, and used this learning by translating into Latin translations of Aristotle’s Nicomachean Ethics and De caelo, of the De fide orthodoxe of Saint John of Damascus, of Pseudo-Dionysius and of other theological writings. He brought assistants who knew Greek to Lincoln to work with him, and also arranged for a translation of the Psalms from the Hebrew.

His writings on the first chapter of Genesis anticipate of modern cosmological ideas. He read that the first thing created was light, and said that the universe began with pure energy exploding from a point source.

In a paper in the journal Nature Physics ten years ago [July 2014], a group of scientists discussed how they are re-examining Grosseteste’s work. They showed his contributions to the field of optics have yet to be assimilated into the canon of science. For example, his insight into the physics of rainbows enabled the researchers in the Ordered Universe Project at Durham and Oxford Universities to create a new co-ordinate system for colour.

Robert Grosseteste died at Buckden in Huntingdonshire on 9 October 1253. He is buried in a tomb in his memorial chapel in Lincoln Cathedral. The plaque on his tomb says: ‘He was a man of learning and an inspiration to scholars a wise administrator while a true shepherd of his flock, ever concerned to lead them to Christ in whose service he strove to temper justice with mercy, hating the sin while loving the sinner, not sparing the rod though cherishing the weak.’

Dr Jack Cunningham, a theology lecturer at Bishop Grosseteste University in Lincoln, recently launched a campaign for a statue to be erected in Lincoln to Bishop Robert Grosseteste. ‘Grosseteste was revolutionary in the history of science because he knew that everything was about mathematics and that good scientists should base their knowledge on what they observe and not what they think,’ he says.

Robert Grosseteste wrote important commentaries on Aristotle’s texts … the statue of Aristotle in Aristotelous Square in Thessaloniki (Photograph: Patrick Comerford)

John 12: 20-36 (NRSVA):

20 Now among those who went up to worship at the festival were some Greeks. 21 They came to Philip, who was from Bethsaida in Galilee, and said to him, ‘Sir, we wish to see Jesus.’ 22 Philip went and told Andrew; then Andrew and Philip went and told Jesus. 23 Jesus answered them, ‘The hour has come for the Son of Man to be glorified. 24 Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. 25 Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. 26 Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honour.

27 ‘Now my soul is troubled. And what should I say – “Father, save me from this hour”? No, it is for this reason that I have come to this hour. 28 Father, glorify your name.’ Then a voice came from heaven, ‘I have glorified it, and I will glorify it again.’ 29 The crowd standing there heard it and said that it was thunder. Others said, ‘An angel has spoken to him.’ 30 Jesus answered, ‘This voice has come for your sake, not for mine. 31 Now is the judgement of this world; now the ruler of this world will be driven out. 32 And I, when I am lifted up from the earth, will draw all people to myself.’ 33 He said this to indicate the kind of death he was to die. 34 The crowd answered him, ‘We have heard from the law that the Messiah remains for ever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?’ 35 Jesus said to them, ‘The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going. 36 While you have the light, believe in the light, so that you may become children of light.’

Robert Grosseteste’s insight into the physics of rainbows enabled researchers at Durham and Oxford to create a new co-ordinate system for colour … a double rainbow over the Burrow Beach at Portrane, Co Dublin (Photograph: Patrick Comerford)

Today’s Prayers (Tuesday 26 March 2024):

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 ‘Holy Week Reflection.’ This theme was introduced on Sunday by the Revd Canon Dr Peniel Rajkumar, Theologian and Director of Global Mission, USPG.

The USPG Prayer Diary today (26 March 2024) invites us to pray in these words:

O Lord, we pray for all those actively pursuing the vision of a different world marked by justice, peace and joy for all.

The Collect:

Almighty and everlasting God,
who in your tender love towards the human race
sent your Son our Saviour Jesus Christ
to take upon him our flesh
and to suffer death upon the cross:
grant that we may follow the example of his patience and humility,
and also be made partakers of his resurrection;
through Jesus Christ your 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:

Lord Jesus Christ,
you humbled yourself in taking the form of a servant,
and in obedience died on the cross for our salvation:
give us the mind to follow you
and to proclaim you as Lord and King,
to the glory of God the Father.

Additional Collect:

True and humble king,
hailed by the crowd as Messiah:
grant us the faith to know you and love you,
that we may be found beside you
on the way of the cross,
which is the path of glory.

Yesterday: Saint Richard of Chichester

Tomorrow: William of Ockham

Robert Grosseteste became Chancellor of Oxford University in 1224 and Bishop of Lincoln in 1235 … the arms of Lincoln College Oxford incorporate the arms of the Bishop of Lincoln (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

18 December 2023

Gerry Commerford,
aerospace engineer
who worked with NASA
on the Space Shuttle

Gerard (Gerry) Lawrence Commerford (1934-2012) was an aerospace engineer who worked on the Space Shuttle

Gerard (Gerry) Lawrence Commerford (1934-2012), who lived in retirement in Irvine, California, was descended from a branch of the family who had emigrated from Kilkenny to New York in the mid-19th century, and both his paternal grandparents, Timothy Commerford and Anna (Comerford) Commerford, were members of this family.

He is often referred to today as the father of Tim Commerford, best known as the bassist and backing vocalist with the rock band Rage Against the Machine. But Gerry Commerford is also remembered as an aerospace engineer who worked on the Space Shuttle.

This branch of the family can be traced back to:

John Commerford of New York, who married Margaret Carboy. Margaret died on 15 January 1899, and John Commerford died on 14 December 1914. They were the parents of:

Timothy Carboy Commerford (1879-1946) of New York. He was born in New York in September 1879, and died in King’s County, Brooklyn, on 2 November 1946. He married Anna (Comerford) Commerford (1875-1962), daughter of Peter Comerford (1825-1902) and Margaret Anna J (Sullivan) Comerford (1833-1911). Her father Peter Comerford was born in Kilkenny on 10 May 1825 and he died in New York on 4 October 1902.

Anna (Comerford) Commerford and Timothy Commerford were the parents of:

Eugene J Commerford ( -1968). He married Charlotte (Meisenheimer), daughter of Charles David Meisenheimer (born 1877) and Charlotte (Dyckman) Meisenheimer (1883-1973), the descendants of families with German ancestry. Charlotte Commerford died in 1973, and Eugene Commerford died in 1968. They were the parents of at least two sons:

1, Eugene Commerford.
2, Gerard (Gerry) Lawrence Commerford (1934-2012).

The second named son:

Gerard (Gerry) Lawrence Commerford (1934-2012) was born on 22 May 1934 in Greenport, Long Island, New York. He graduated from Rensselaer Polytechnic Institute, New York, with a bachelor’s degree in aeronautical engineering. While he was at Rensselaer, he was a member of the Theta Xi fraternity. Later, he received a master’s degree from the University of Southern California (USC) and an MBA from Pepperdine University in Los Angeles.

As an aerospace engineer and manager, Gerry began his career working on the X-15 rocket-propelled experimental plane that reached space. He spent much of his career working on the Space Shuttle programme. His leadership and technical capability played a key role in the successful Return-to-Flight of the Space Shuttle Discovery on 29 September 1988.

Among his many professional awards, he received the 1976 Gas Turbine Award for the Most Outstanding Technical Paper.

Gerry was greatly admired for his integrity and character by his colleagues at Rockwell and by the NASA officials and engineers he worked with. For the many people he supervised, he was not just a boss but ‘a true friend and mentor’, a ‘stand-up guy’, who took immense pride in making himself available to everybody, leaving his office to walk among the workers to visit and to know each person.

Gerry was athletic and enjoyed sports. He and his wife Nancy bowled for years, and Gerry hiked, biked, and played golf. One of his proudest achievements was to hike down the Grand Canyon and back up, eight months after back surgery, at the age of 66.

Gerry and Nancy also took several holidays with a great group of friends. In later years, they discovered the Elderhostel programme and their trips included a 10-day programme to all the national parks in Utah. In Gerry’s last year, he and Nancy also took up duplicate bridge and, with his competitive spirit, consistently racked up master points.

He married Bobbie Ruth (Smith), a teacher and mathematician, from Arkansas on 23 November 1957 in Los Angeles. She was the daughter of Joseph Elgin Smith (1906-1971) and Willie Mae (Murdaugh) Smith. They were divorced on 1 October 1984, and she died in 1988. They were the parents of six children:

1, Sharon, married Tom Ragghianti.
2, Patricia, married Kris Kirk.
3, Joan, married Steve …
4, Dorothy, married Paul Ervin.
5, Larry Commerford married Carrie …
6, Timothy Commerford, born on 26 February 1968, in Irvine, California. He is best known as the bassist and backing vocalist with the rock band Rage Against the Machine. He married Aleece Dimas and they are the parents of two sons, Xavier Commerford and Quentin Commerford.

After his divorce, Gerry married Nancy K Commerford, and was the stepfather of:

1, Laura Crawford
2, Bill Sheline, who married Deborah.

Gerry Commerford died at home on 3 July 2012 at the age of 78, surrounded by his wife Nancy and his children after a courageous battle with lung cancer. He was also survived by 10 grandchildren and one great-grandchild, and his brother-in-law Bob (Olympia). He was predeceased by his first wife, Robbie Ruth (Smith) Commerford (1932-1988), the mother of his children, and by his brother Eugene Commerford.

His funeral services took place in Saint Elizabeth Ann Seton Catholic Church in Irvine on 27 July 2012.

Gerry Commerford played a key role in the successful Return-to-Flight of the Space Shuttle Discovery in 1988

05 December 2023

The Sephardic family
roots and heritage
of John Desmond Bernal,
Limerick scientist

John Desmond Bernal (1901-1971) … one of the most interesting and important Irish-born scientists of the last century

by Patrick Comerford

Introducing JD Bernal[1]

John Desmond Bernal (1901-1971) was one of the most interesting and important Irish-born scientists of the twentieth century. JD Bernal was born near Nenagh, Co Tipperary, on 10 May 1901, and died in London on 15 September 1971. But he had strong family roots in nineteenth century Limerick and many members of his immediate family are buried near the south porch of Saint Mary’s Cathedral, Limerick. The Bernal family grave is in a quiet corner of the cathedral churchyard, facing the south porch and door, and many of us also know or are familiar with the Bernal Institute on the campus of the University of Limerick.

John Desmond Bernal, crystallographer, molecular physicist, social scientist, committed Communist, campaigner for world peace, and friend of Pablo Picasso, was the eldest child of Samuel George Bernal (1864-1919) of Brookwatson, near Nenagh, and his wife, Elizabeth ‘Bessie’ Miller, who had married the previous year. Samuel George Bernal’s father, JD Bernal’s grandfather, was John Bernal (1819-1898) of Albert Lodge, Laurel Hill, Limerick.[2]

The Bernal grave in the churchyard at Saint Mary’s Cathedral, Limerick (Photograph Patrick Comerford)

Many people thought Bernal was a member of the family of the prominent Victorian politician, Ralph Bernal Osborne (1808-1882), of Newtown Anner House, Co Tipperary, who was a Liberal MP for a number of English constituencies (1841-1868) before becoming MP for Waterford (1870-1874).[3] But, in fact, John Bernal of Limerick was born Jacob de Isaac Haim Genese. His ancestors had been Sephardic Jews who lived in Venice from at least the mid-seventeenth century, and before that they had lived in the Ancona area of southern Italy for many generations. The family moved through Amsterdam to London, and Jacob arrived in Ireland in the 1840s from London.

When Jacob de Isaac Haim Genese settled in Ireland, he changed his name to John Bernal and joined the Church of Ireland. He married Catherine Maria Carroll in Dublin in 1841, and she brought up their children as Roman Catholics.[4]

Their son, Samuel George Bernal, was born in Limerick on 22 May 1864. At the age of 20, he ran away from Limerick to Australia in 1884, and there he worked on a sheep farm. When his father died in 1898, he returned to live in Ireland and at first stayed with his sister, Margaret Riggs-Miller, at Tullaheady, just outside Nenagh, Co Tipperary.

Brookwatson near Nenagh, Co Tipperary, the childhood home of the scientist John Desmond Bernal (Photograph Patrick Comerford)

Later that year, he bought the farm in Brookwatson on the Portumna road outside Nenagh, and built the present house. On a visit to continental Europe, he met his future wife, Elizabeth ‘Bessie’ Miller (1869-1951), in Belgium. Bessie was an energetic, educated and much-travelled woman, the daughter of an Irish-born Presbyterian minister from Co Antrim, the Revd William Young Miller of Illinois. She became a Roman Catholic before they married on 9 January 1900. They were the parents of five children, three sons and two daughters, including John Desmond Bernal, who was the eldest child, and Kevin O’Carroll Diaz Bernal (1903-1996), who continued to run the family farm.

There was less than a two-year age gap between the brothers John Desmond and Kevin, and as boys they were very close for many years. At first, they both went to the local convent school, but they later went to the Church of Ireland national school in Nenagh. However, the young John Desmond Bernal was a devout Catholic throughout his school days.[5]

In 1910, Samuel Bernal decided to send his two eldest sons to school in Lancashire, first to Hodder Place, the Jesuit preparatory school, and then Stonyhurst, the leading Jesuit-run public school in England. At Stonyhurst, John would recall, he worked his way through the school library each Sunday after Mass. After a short time at Bedford, he went on to Emmanuel College, Cambridge, in 1919 for an undergraduate degree in Natural Science. There he developed a strong interest in the developing science of X-ray crystallography. At Cambridge too he became an active Marxist, beginning a lifelong commitment to Communism.[6]

The Bernal Institute at the University of Limerick (Photograph Patrick Comerford)

From Cambridge, Bernal joined WH Bragg in his research at the Royal Institution (RI) in 1923. In 1927, he became the first lecturer in structural crystallography at Cambridge, and he was appointed the assistant director of the Cavendish Laboratory in 1934. However, he was refused fellowships at Emmanuel College and Christ’s College and tenure by Ernest Rutherford, who is said to have disliked him.[7]

Bernal remained at Cambridge until 1937, when he became Professor of Physics at Birkbeck College, University of London, and head of the newly established department of crystallography. His research included the first X-ray diffraction pattern of a protein and ground-breaking work on the structure of viruses and proteins that lead to the foundation of molecular biology. This development fundamentally changed the focus of biochemical research and the understanding of biological activity as it made it possible to examine the 3-D chemical structure of the component species.[8]

At Birkbeck, he founded the Biomolecular Research Laboratory in 1948, and it later became the internationally renowned Crystallography Department. As Professor of Physics at Birkbeck College, London, and later as Professor of Crystallography, he presided over a centre of excellence that was celebrated worldwide. Bernal would identify new fields to explore but then leave them to trusted colleagues. He wrote several books, published 224 scientific papers and almost 400 articles, lectured regularly on scientific and political topics worldwide and was involved in the foundation of UNESCO. During World War II, Bernal worked on operational research, contributing to the planning of the D-day landings and the US honoured him with the Medal of Freedom in 1945. Later, he was interested in rebuilding Britain and initiated research into the structure and properties of metal hydroxides and the silicate components of cements.[9]

Bernal had a reputation as a selfless supporter of young scientists, and his peers referred to him affectionately as ‘Sage’. Two of his former students, Dorothy Hodgkin and Max Perutz, received Nobel prizes for pioneering work in protein crystallography for the first structural determination of vitamin B12 and haemoglobin, respectively. Perutz is known as ‘the godfather of molecular biology,’ and one of his students, Francis Crick, received the Nobel Prize for unravelling the structure of DNA with James Watson. It is remarkable, therefore, that Bernal never received a Nobel Prize, although two or three of his students did. Conventional wisdom has it that he spread himself too wide and was too involved in other matters to achieve this ultimate accolade.[10]

Bernal was driven by a belief that science and technology would improve the living standards of humanity if properly focused and he was a campaigner for peace and demilitarisation in the years after World War II. Although he had supported the Allied war effort and was involved in planning the Normandy landings, he was often ostracised in the West, with both the US and France refusing him visas in later years. Over half a century, he met many world leaders including Nehru, Khrushchev, Mao and Ho Chi Minh. He was the first president of the Cambridge Scientists Anti-War Group, president of the World Peace Council and drafted the constitution for the World Federation of Scientific Workers.[11]

A story is told of Bernal’s meeting with Pablo Picasso in 1950. Picasso had come to England to attend a peace conference that Bernal was instrumental in organising. When the British government refused visas to the delegates from Eastern Europe, the conference was cancelled and some of those present retired to Bernal’s flat in London for a ‘peace party’. That evening, Picasso painted a mural on the wall of the flat in Torrington Square. The house was demolished later, but the mural survived and is now on display in London as part of the Wellcome Collection, and is known as ‘Bernal’s Picasso’.[12]

Bernal became disillusioned with the Soviet Union after the invasion of Hungary in 1956, but he never renounced his socialist or communist beliefs. He was to remain a thorn in the side of Western governments until the end of his days.

He married Alice Eileen Sprague in 1922, a day after receiving his BA at Cambridge. They had two sons, Mike (1926-2016) and Egan (born 1930). He was also the father of two children with the artist Margaret Gardiner (1904-2005) and a daughter with the writer Margaret Heinemann (1913-1992). John Desmond Bernal suffered a stroke in the summer of 1963, followed by a second stroke in September 1965. He retired in 1968 and died on 15 September 1971. His legacy was the development of crystallography as a central tool across the sciences. The Bernal Institute at the University of Limerick is named after JD Bernal, who remains one of the most influential and interesting Irish-born scientists of the twentieth century.[13]

John Bernal ran his business from No 9 Thomas Street, Limerick (Photograph Patrick Comerford)

Tracing the Bernal family

John Desmond Bernal’s grandfather, John Bernal (1819-1898), was a Limerick auctioneer and a city councillor. He was a member of the city council for over a quarter of a century as a councillor for the Dock Ward. He had auction rooms in George Street and later at 9 Thomas Street in Limerick. When he died on 17 September 1898, he was living at Albert Lodge in Laurel Hill.[14]

As his funeral moved from his home at Laurel Hill to Saint Mary’s Cathedral along George (now O’Connell) Street, all the city businesses remained shut as a mark of respect. The Mayor of Limerick, Michael Cusack (1834-1907), attended in full regalia, along with the mace and sword bearers and all the members of the City Council. Canon James Fitzgerald Gregg (1820-1907), who officiated at the funeral, was later Dean of Limerick (1899-1905).[15]

At least three generations of the Bernal family are buried with John Bernal in the churchyard at Saint Mary’s Cathedral, as well as his wife Catherine Maria Carroll, who had died over 17 years earlier in 1881. They had been married in Dublin in 1841, and they had a large family of eleven children – eight daughters and three sons.

In her biographical notice of Bernal, the Nobel chemist Dorothy Hodgkin provides considerable detail about the Bernal family, tracing the earliest records back to Spanish accounts of a family of Sephardic Jews. She begins with a Bernal who was an apothecary who travelled with Columbus on his third voyage to America in 1502.[16] Abraham Nuñez Bernal was burned alive in Cordoba by the Spanish Inquisition in 1654. His brother is supposed to have fled first to Holland and then to England.[17]

The women’s balcony above the entrance to the synagogue in Córdoba … Abraham Nuñez Bernal was burned alive by the Spanish Inquisition in Córdoba in 1654 (Photograph Patrick Comerford)

A descendant of this family includes Ralph Bernal (1783-1854), a prominent Whig politician, and his son, also Ralph Bernal MP, who married a wealthy Irish heiress, Catherine Isabella Osborne (1819-1880), daughter of Sir Arthur Osborne, and became Ralph Bernal-Osborne (1808-1882). A Liberal MP, he lived at Newton Anner, near Clonmel, Co Tipperary, and they were the grandparents of Osborne Beauclerk, 12th Duke of St Albans.[18] These connections may have given the Bernal name a note of political and aristocratic distinction around Co Limerick and Co Tipperary, and they help to explain why JD Bernal and his family emphasised their descent from the Bernal family. But the original name of JD Bernal’s grandfather, John Bernal, was Jacob de Isaac Haim Genese.

Although the Genese or Bernal family is virtually forgotten in Limerick today, they are one of the many interesting Sephardi families on these islands. The family first came to London from the Jewish Ghetto in Venice in 1749, and for long have been members of Bevis Marks Synagogue, which opened in 1701, making it the oldest working synagogue on these islands.[19]

The Scuola Italiana or Italian synagogue in the heart of the Ghetto in Venice … the Genese family were members of this synagogue (Photograph Patrick Comerford)

A genealogical excursus

In her biographical notice, Dorothy Hodgkin claims JD Bernal was descended from a Bernal who was an apothecary who travelled with Columbus on his third voyage to America in 1502. Abraham Nuñez Bernal was burned alive in Cordoba by the Spanish Inquisition in 1654. His brother is supposed to have fled first to Holland and then to England.[20]

However, I have been able to trace JD Bernal back in the direct male line in a genealogical tree that shows nine generations, from father to son, from Shmuel Genese, who was living in the Ghetto in Venice in the late seventeenth century. Their synagogue membership in Venice shows the Genese family were of Italian Jewish (Italkim) origin rather than a family of Sephardic Jews who fled the Inquisition in Italy.

We have to go back to Bernal’s great-great grandmother, Esther de Abraham Bernal, who married Samuel de Isaac Genese in the Bevis Marks Synagogue in London. The family in Limerick can be traced through parish records, mainly in Saint Michael’s Church, and through gravestones, including the family graves at the South Porch in Saint Mary’s Cathedral. But tracing the family before it came to Ireland was more difficult. Louis Hyman, says JD Bernal’s ancestors first settled in Waterford, rather than Limerick, and makes no connection with the Genese family, who had businesses in Limerick and Dublin.

So, how did I come across this fascinating family of ancient Jews, with a long lineage, and who moved from Ancona, to Venice, to Amsterdam, to London, to Dublin and to Limerick? They are a family that marries into some of the most eminent Sephardic families of Europe, with names like Lopes, Mendoza, Isaacs, Castro, Tubi, Nunes Martinez, Crespo and Levy.

Admittedly, I came across the family almost by accident. I was interested in two brothers, Henry (Harry) William John Comerford (1874-1958) and Albert (Bert) Alfred George Comerford (1879-1973), who had married two sisters, Rosina Sarah Sipple (1881-1958) and Agnes Violet Sipple (1884-1965). In my genealogical research on the Comerford family, these two brothers almost slipped under the radar. They were involved in stage, theatre, show business and early films at the beginning of the last century, but they used stage names, Harry Ford and Bert Brantford, which disguised their family origins.

Eventually, as I traced their families, I realised that Rosina and Agnes, the two sisters who married these two brothers, were Jewish by birth through their mothers. Although their grandparents were from the heart of the Jewish East End in nineteenth century London, they were descended from a long line of Sephardic families, associated for many generations with the Bevis Marks Synagogue in London.

At some stage in tracing this branch of the family through the East End, Amsterdam and Seville, I also came across the story of Daniel Mendoza (1764-1836), once one of the best-known and most celebrated boxers in sporting history on these islands. One hunch led to another, as is so often the case in genealogical research, and within weeks of visiting the Jewish quarter in Seville, I ended up tracing a very long-tailed family with links to Jewish communities throughout Europe.

To summarise the connections: the brothers Harry and Bert Comerford married two sisters, Rosina and Agnes Sipple, who were fourth cousins of Samuel George Bernal of Limerick, father of John Desmond Bernal, and fourth cousins too of Peg Marks (1892-1962), the mother of the actor Peter Sellers (1925-1980).

Inside the Scuola Spagnola in Venice, founded around 1580 by Spanish and Portuguese speaking Jews (Photograph Patrick Comerford)

Some conclusions

John Desmond Bernal was one of the most distinguished Irish-born scientists, and had deep family roots in Limerick, where his father Samuel George Bernal (1864-1919) was born, and where his grandfather was a member of the city council.

The story of the Genese family, with their Jewish roots, and their subsequent membership of the Church of Ireland and the Roman Catholic Church in Limerick, offers interesting insights into the religious, ethnic and cultural backgrounds of people in Limerick that need to be celebrated more consciously in a time when the place of immigrants is questioned and when definitions of Irish identity are in danger of becoming more narrow.

Genealogists should never trust what is too easily regarded as ‘accepted wisdom’. We must always question what is handed on as family story, look for evidence, trust only primary sources, and be willing to look for what other people may hide or forget. The results are rewarding because, in the long run, we find we have the most interesting family connections that make us part of diversity and pluralism not only in Ireland, but throughout Europe.

For too long, telling the story of Limerick’s Jewish community has been overshadowed by what has been called the ‘Limerick Pogrom’.[21] It is a story that must not be forgotten, but, as Des Ryan has pointed out, it is not the only, or overarching story in the history of Limerick Jews. Bernal’s ancestors are an example of the variety of Jewish life in Limerick.

Another example includes Henry Jaffé, who left Limerick in 1904 and was the grandfather of the journalist and popular historian Simon Sebag Montefiore and his brother, the writer and historian Hugh Sebag Montefiore. But their great-great-grandparents, Benjamin and Rachel Jaffe remained in Limerick and were living in Catherine Street in 1911, along with their great-grandparents, Marcus and Leah Jaffe. Or there is Limerick’s last resident rabbi, Simon Gewurtz (1887-1944) from Bratislava, who links the story of Limerick’s Jews with the stories of the Holocaust.

Like other cities in Europe, from Seville, Cordoba and Porto to London, Prague, Bratislava and Krakow, I believe Limerick would be enriched by having a Jewish walking trail, and the story of the Bernal family would be an important part of that route.

The Ponte de Ghetto Vecchio leads into the Campo de Ghetto Nuovo in Venice (Photograph Patrick Comerford)

Appendix
The Genese and Bernal family tree


The Genese family in Venice were silk merchants, upholsterers and house furnishers, and were living in the Ghetto Nuovo in Venice from the mid-1600s. A family tradition once proposed that the Genese family were Sephardic refugees who fled to Italy from the Inquisition in Portugal and took their name from Genoa. However, it is now generally accepted by Jewish genealogists that the family had lived in the Italian peninsula for many centuries before they first appear in Venice in the 1640s.

It is now thought the name is derived from the town of San Ginesio, about 60 km south-west of Ancona, where there was a Jewish community with a continuous presence for 2,000 years. The family were members of the Scuola Italiana in Venice, rather than the Spagnola Synagogue. This would indicate clearly that they were descended not from refugees from Spain or Portugal in the late fifteenth century or later but had Italkim (Italian-rite) origins.

Shemuel Ginesi (ca 1650-1703) and his wife, Benvenida (ca 1645-1707), lived in the Ghetto in Venice and were buried in the Jewish Cemetery in the Lido. Their son, Emanuel or Mandolino Ginesi, was a community official in Venice in the first half of the 1700s. His son, David Genese, was living in the Ghetto Nuovo in Venice in September 1739.

David Genese was the father of Isaco or Isaac Genese (Gienese, Ginesi or Guinese), who arrived in London from Italy about 1749, perhaps having first moved to Amsterdam, where there was a large Sephardi community, descended from Spanish, Portuguese and Italian families. This move to London coincides with a time when Italian Jewish families – including the D’Israelis, the Anconas and the Sanguinettis – were arriving in larger numbers and changing the make-up of the Bevis Marks community. Until 1715, the members of the synagogue were almost wholly Spanish refugees or Amsterdam-Spanish migrants, and then from 1715 to 1739 overwhelmingly refugees from Portugal.

A year later, in 1750, Isaac Genese and Sarah de Isaac Lopez were married in the Spanish and Portuguese or Bevis Marks Synagogue in London. They were the parents of six children:

1 a daughter (died in infancy, 1757).
2 Rachel Sarah (died December 1817).
3 David Genese, who married his first cousin Benevenida de Abraham Mendoza, a sister of Daniel Mendoza (1764-1836), the celebrated boxer of the Georgian era. David died in 1784, and has no known descendants.
4 Siporah, who married David de Moses Nabaro.
5 Samuel Genese (born 1767) who married Rebecca de Emmanuel Capua in 1790, and they were the parents of eleven children, of whom four died in childhood.
6 Samson de Isaac Genese (born 1769), who married Esther de Abraham Bernal in 1791, a member of a well-known Sephardic family of Spanish descent.

The youngest son, Samson de Isaac Genese (born 1769), married Esther de Abraham Bernal, which is how the Bernal name was introduced to the family. Samson and Esther were the parents of seven children:

1 Isaac Haim Genese (1793-1858), married Esther Jacobs and later moved to Ireland.
2 Rachel (died young).
3 Abraham de Samson Genese (died unmarried, 1859).
4 Samson Genese (junior), married Hannah Simons; they have many living descendants.
5 Samuel Genese (1805-1888), married Rachel Levy (1821-1871); they have many living descendants.
6 Simha.
7 David de Samson Genese (1807-1874), has many living descendants; his son, Joseph de David Genese (born 1851), had eleven children, the youngest born in 1886.

The eldest son, Isaac Haim Genese (1793-1858), married Esther Isaacs in London in 1817. They were the parents of five children, including:

1 Jacob de Isaac Haim Genese, later known as John Bernal (1819-1898).
2 Samuel Genese (born 1820). In 1846, he took over running a snuff and tobacco shop at 34 Grafton Street, Dublin. He married and had at least three children, a son Samson Genese and two daughters, including a daughter Hannah. The two daughters were still running the shop in Grafton Street in 1885. He married Margaret Kelly in Saint Mary’s Church (Church of Ireland), Donnybrook, Dublin, in 1847.
3 Abraham (Bobby) Genese, who died in Limerick in 1847.
4 Rachel Genese (ca 1832-1902); her nephew Samuel Bernal was present at her death at Ormond Quay, Dublin, in 1902.

Isaac Genese was widowed when he moved from London to Ireland with his five surviving children around 1840, and lived in Dublin.[22] He set up an auctioneer’s business and later ran a bookshop and tobacconists. Sometime before 1848, Isaac Genese married his second wife in Dublin, and they had at least two further children:

1 Robert Genese (born 1848).
2 Caroline Genese (1850-1901), who married … Murtagh, and they have descendants.

Isaac Genese’s eldest son, Jacob de Isaac Haim Genese (1819-1898), was born on 29 April 1819. He changed his name to John Bernal, and with his brother Abraham (Bobby) Genese he moved to Limerick in the 1840s. Here they set up a business as auctioneers in Thomas Street and lived in Sexton Street.[23]

When Bobby Genese died in 1847, he was first buried by his brother in a Christian cemetery. But the Jewish community was upset, his body was exhumed, and he was brought to Dublin for burial in the Jewish Cemetery in Ballybough.[24]

Jacob Genese or John Bernal joined the Church of Ireland, and he married Catherine Maria Carroll in Dublin in 1841. They lived at Albert Lodge on Laurel Hill Avenue, Limerick, and he became a successful auctioneer, businessman and active politician in Victorian Limerick as John Bernal. Catherine Bernal, who raised their children as Roman Catholics, died in Limerick on 26 February 1881. Both Maria and John are buried in the churchyard at Saint Mary’s Cathedral, Limerick, in a raised area beside the south porch.[25]

They were the parents of twelve children, three sons and nine daughters:[26]

1 Catharine (1845-post 1875), married Dr Jeremiah O’Donovan in Dublin, on 24 February 1873.
2 Esther (1846-1875), died in Limerick, aged 29.
3 Dr Robert Arthur Bernal (1850-1876), of Albert Lodge, Laurel Hill Avenue, Limerick, and the Royal Navy. He married Catherine Elizabeth Donnelly (1856-1920) on 18 September 1875, in Dublin. He died 5 October 1876. They were the parents of a daughter, Catherine Elizabeth Mary Frances (Assherson), who was born in Dublin on 14 March 1877. The widowed Catherine (Donnelly) later married: (1) Charles Patrick Magee and (2) Eustatius Louis Emile Brand. She died in Cape Town in 1920.
4 John Theodore Bernal (born 1851).
5 Mary Gertrude (1851-1925), married William Patrick Ryan (1851- ) and they had a large family.
6 Grace (1855-1871), died aged 16.
7 Margaret Josephine (1856-1930) married Thomas John Ryan, later Thomas John Riggs-Miller, of Tyone House, Nenagh, in Saint Michael’s Church, Limerick, in 1877.
8 Clara Elizabeth (born ca 1863), married Thomas Greenwood in Saint Michael’s Church, Limerick, in 1884.
9 Samuel George Bernal (1864-1919).
10 Aimee Rachel (1866-1937), born Albert Lodge, Limerick, 10 July 1866. She died 11 November 1937. She married Robert Ward in Saint Michael’s Church, Limerick, in 1889 and they had a large family.
11 Frances Esther, died 17 March 1894, and buried at Saint Mary’s Cathedral, Limerick.
12 Emily, married Albert Pfaff in Saint Michael’s Church, Limerick, in 1889; she died on 28 July 1912.

Albert Lodge was later sold by the Walker family and to the Faithful Companions of Jesus (FCJ nuns) or Laurel Hill Nuns and became known as Maryville.[27]

Meanwhile, the third son and seventh child in this family, Samuel George Bernal (1864-1919), who was born in Limerick on 22 May 1864, bought a farm in Brookwatson in 1898 and built the family house. On 9 January 1900, he married Elizabeth ‘Bessie’ Miller (1869-1951), daughter of the Revd William Young Miller of Illinois, an Irish-born Presbyterian minister. She became a Roman Catholic before they married in 1900. Samuel Bernal died in Nenagh on 18 September 1919.[28]

Samuel and Bessie Bernal were the parents of five children, three sons and two daughters:

1 John Desmond Bernal (1901-1971), born Nenagh 10 May 1910, died in London 15 September 1971.
2 Kevin O’Carroll Diaz Bernal (1903-1996), born Nenagh 22 January 1903, married Margaret Mary Sinnott (1913-1995) and died 17 January 1996.
3 Catherine Elizabeth Geraldine (1906- ), born Nenagh.
4 Fiona Laetitia Evangeline (1908-1908), died at the age of nine weeks.
5 Godfrey Francis Johnston Bernal (1910-2005), born Nenagh, married Ellen Marie Rose McCarthy, died January 2005.

Bevis Marks Synagogue … the principal Sephardic synagogue in London (Photograph Patrick Comerford)

Endnotes

1. My research on John Desmond Bernal was first presented at lunchtime lectures in the Hunt Museum, Limerick, on 11 February 2020, and in Saint Mary’s Cathedral, Limerick, on 18 May 2021 (https://youtu.be/kx0OIY2J4oU)
2. Dorothy Mary Crowfoot Hodgkin, ‘John Desmond Bernal, 10 May 1901 – 15 September 1971,’ Biographical Memoirs of Fellows of the Royal Society (London: Royal Society, 1980, vol 26, issue 26, pp 16-84), pp 17-18.
3. See Louis Hyman, The Jews of Ireland: From Earliest Times to the Year 1910 (Shannon, 1973), p 86.
4. Hodgkin, pp 17-18.
5. Hodgkin, p 21.
6. Hodgkin, p 21-24.
7. Hodgkin, p 25-36; Andrew Brown, JD Bernal – The Sage of Science (Oxford, 2005), pp 90, 146, 187.
8. Hodgkin, pp 36-52.
9. Hodgkin, pp 52-59.
10. See Hodgkin, p 59-60.
11. Hodgkin, pp 60-72.
12. Hodgkin, p 61.
13. Hodgkin, p 72.
14. Hodgkin, p 18.
15. Funeral report, Limerick Chronicle, 22 September 1898; Hodgkin, p 18.
16. Hodgkin, p 17.
17. Jewish Encyclopaedia (1906), vol 3, p 87; Hodgkin, p 17.
18. Hodgkin, p 17.
19. I have constructed this family tree relying on Bevis Marks Records, Vols 1-6 of the Spanish and Portuguese Jewish Congregation, London (ed Miriam Rodrigues Pereira); and publicly available family trees on ancestry.com; see also: Peter Brunning, ‘Bevis Marks records’, https://www.cantab.net/users/peter.brunning/melhado/bm.html (visited 1 June 2023).
20. Jewish Encyclopaedia (1906), vol 3, p 87.
21. See Des Ryan, ‘Jewish Limerick from 1790 to 1903’, The Old Limerick Journal, Winter edition 2014, pp 44-51; Hyman, pp 210-217.
22. Hyman, p 103, 210.
23. See https://limerickslife.com/constabulary/ (visited 1 June 2023).
24. Hyman, p 103, 210.
25. Gravestones, Saint Mary’s Cathedral; see http://www.limerickcity.ie/media/parker%20rebecca%20sdn.pdf.
26. I have constructed this family tree, relying mainly on parish records in Saint Michael’s Parish, Limerick, the Pro-Cathedral, Dublin; the burial records and gravestones in Saint Mary’s Cathedral, Limerick; and publicly available family trees on ancestry.com.
27. See https://limerickslife.com/constabulary/ (visited 1 June 2023).
28. Hodgkin, p 18.

(The Revd Canon Professor) Patrick Comerford was Precentor of Saint Mary’s Cathedral, Limerick, and priest-in-charge of the Rathkeale and Kilnaughtin Group of Parishes (Church of Ireland) until 2022. He has been an adjunct assistant professor in Trinity College Dublin, a lecturer in the Church of Ireland Theological Institute, and Foreign Desk Editor of The Irish Times. He now lives in retirement in Milton Keynes.

This paper is published in ‘The Old Limerick Journal’, ed Tom Donovan (Limerick: Limerick Museum, ISBN: 9781916294394, 72 pp), No 58, Winter 2023, pp 60-66