On 26 Janauary 1531, three tremors shake Portugal and numerous houses are destroyed in Lisbon by an earthquake which the Pope and others believe confirm the prediction of suffering made by Solomon Molcho who was seeking relief for Jews and Marranos.

The earthquake of January 26 1531 occurred between 4 and 5 am and was felt in Lisbon and along the Tagus estuary. The shock caused severe damage in the city downtown and neighbor areas, causing approximately 1000 casualties. Two strong foreshocks preceded the event on the 2nd and the 7th of January respectively. The waters of river Tagus flooded some places along the estuary and ships in the harbor touched the riverbed due to the movement of the water. The maximum reported MSK intensity is IX, making it one of the most severe earthquakes felt in Portugal.

Solomon Molcho, original name Diogo Pires (born c. 1500, Portugal—died 1532, Mantua, Italy), was a martyr who announced the Messiah, arousing the expectations of European Jews.

The son of Marrano parents, Pires attained the position of royal secretary in a Portuguese high court of justice. When an Arabian adventurer, David Reubeni, arrived in Portugal, Pires became possessed by mystic visions and was convinced that Reubeni was an augur of the Jewish messiah, the divinely chosen leader who would destroy the enemies of the Jews and initiate the Golden Age. Reubeni, claiming to be the brother of an Arabian Jewish king, had asked the Portuguese king for weapons so that he could lead a Jewish army to drive the Turks out of Palestine.

Pires circumcised himself, took the name Solomon Molcho, and approached Reubeni, telling him of his conversion and desire to openly espouse Judaism. He was rebuffed, however, by Reubeni.

Molcho left Portugal and for a time lived in Salonika, Turkey, where he joined a circle of Kabbalists. He began to preach that the Messiah would arise in 1540 and published several sermons. After dwelling for a time in Safed, Palestine, he went to Rome (1529) and managed to win Pope Clement VII’s protection from the Inquisition. Preaching at the great synagogue in Rome, Molcho accurately predicted two natural catastrophes—a flood in Rome (8 October 1530) and the earthquake in Portugal (1531).

Molcho met Pope Clement VII and tried convincing him that the redemption of the Jewish Nation was here. He tried convincing him to allow for the formation of a Marrano army that would wage a war against the Ottoman Empire to free the Land of Israel from their hands. In Rome, Shlomo Molcho lived amongst the paupers on the Tibur bridge for the period of one month as he was commanded to do so in his dreams and according to the Talmudic aggadah that the Messiah dwelt among the lepers at the gates of Rome. Pope Clement VII was so impressed by the truth of Mocho’s predictions that he granted him written approval to give public sermons and then have them published on condition that they would not be anti Christian.

In the meantime, Reubeni had come to Rome and joined forces with Molcho. In 1532 they went to Regensburg, Germany, to see Emperor Charles V in a vain attempt to persuade him to arm the Marranos against the Turks. Charles imprisoned them and turned them over to the Inquisition in Mantua. Given the choice of returning to Christianity, Molcho refused and was burned at the stake. Reubeni died in prison, probably poisoned.

Prayer and reflection: In such heady times of mysticism, messianism and military engagements it is not surprising that Messianic expectation was high, nor that those with Jewish background and Christian connections should be caught in the middle of such political and religious ferment. The forces that threw up these circumstances in European society would lead to revolution, nationalism and romanticism in the centuries that followed. Scientific development would challenge miraculous explanations, but history would still be seen as under the eye of the Almighty, as we recognize today. Have mercy, Lord, on our misplaced faith, and protect your Church and your people Israel from false hope, false Messiah’s, and ungodly behave. Help us prepare our hearts and lives for the return of Yeshua, and not to be deceived by those who try to precipitate such events. In Yeshua’s name we pray. Amen.

http://www.iitk.ac.in/nicee/wcee/article/WCEE2012_0685.pdf

http://www.zissil.com/topics/Rabbi-Shlomo-Molcho

Theodore Herzl travelled to Rome in late January 1904, after the sixth Zionist Congress (August 1903) and six months before his death, looking for some kind of support.

On January 22, Herzl first met the Secretary of State, Cardinal Rafael Merry del Val. According to Herzl’s private diary notes, the Cardinal agreed on the history of Israel being the same as the one of the Catholic Church, but asked beforehand for a conversion of Jews to Catholicism.

Three days later, Herzl met Pope Pius X, who replied to his request of support for a Jewish return to Israel in the same terms, saying that “we are unable to favor this movement. We cannot prevent the Jews going to Jerusalem, but we could never sanction it … The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people.”

In 1922, the same periodical published a piece by its Viennese correspondent, “anti-Semitism is nothing but the absolutely necessary and natural reaction to the Jews’ arrogance…Catholic anti-Semitism – while never going beyond the moral law – adopts all necessary means to emancipate the Christian people from the abuse they suffer from their sworn enemy”.

This initial attitude changed over the next 50 years, until 1997, when at the Vatican symposium of that year, Pope John Paul II rejected the Christian roots of anti-Semitism, expressing that “… the wrong and unjust interpretations of the New Testament relating to the Jewish people and their supposed guilt [in Christ’s death] circulated for too long, engendering sentiments of hostility toward this people.”

Herzl recorded his account of the meeting in his diary. The “Lippay” to whom he refers is Count Berthold Dominik Lippay, an Austrian papal portraitist, whom Herzl had met in Venice and who had arranged the audience with the pope.

Theodor Herzl was the first Zionist leader to understand the political importance of the Catholic Church in the Middle East. He also realized the necessity for Zionists to come to terms with the Church and gain its support or at least try to neutralize its influence. The Vatican wished to safeguard Catholic rights in the holy places, and therefore Herzl was ready to propose an extraterritorial status for the holy places when he was received by the nuncio in Vienna, Msgr. Antonio Agliardi, on May 19, 1896, a short time after the publication of his book The Jewish State. Herzl repeated the idea of extraterritoriality to Secretary of State Cardinal Rafael Merry del Val on January 22, 1904, but Merry del Val answered that the holy places could not be regarded as entities separate from the Holy Land.

On January 25, Herzl was received by the pope, Pius X, who told him: “We cannot prevent the Jews from going to Jerusalem but we could never sanction it. The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people. If you come to Palestine and settle your people there, we will have churches and priests ready to baptize all of you.”

Herzl’s record:

Yesterday I was with the Pope. The route was already familiar since I had traversed it with Lippay several times.

Past the Swiss lackeys, who looked like clerics, and clerics who looked like lackeys, the Papal officers and chamberlains.

I arrived 10 minutes ahead of time and didn’t even have to wait.

I was conducted through numerous small reception rooms to the Pope.

He received me standing and held out his hand, which I did not kiss.

Lippay had told me I had to do it, but I didn’t.

I believe that I incurred his displeasure by this, for everyone who visits him kneels down and at least kisses his hand.

This hand kiss had caused me a lot of worry. I was quite glad when it was finally out of the way.

He seated himself in an armchair, a throne for minor occasions. Then he invited me to sit down right next to him and smiled in friendly anticipation.

I began:

“Ringrazio Vostra Santità per il favore di m’aver accordato quest’udienza” [I thank Your Holiness for the favor of according me this audience].”

“È un piacere [It is a pleasure],” he said with kindly deprecation.

I apologized for my miserable Italian, but he said:

“No, parla molto bene, signor Commendatore [No, Commander, you speak very well].”

For I had put on for the first time—on Lippay’s advice—my Mejidiye ribbon. Consequently the Pope always addressed me as Commendatore.

He is a good, coarse-grained village priest, to whom Christianity has remained a living thing even in the Vatican.

I briefly placed my request before him. He, however, possibly annoyed by my refusal to kiss his hand, answered sternly and resolutely:

“Noi non possiamo favorire questo movimento. Non potremo impedire gli Ebrei di andare a Gerusalemme—ma favorire non possiamo mai. La terra di Gerusalemme se non era sempre santa, è santificata per la vita di Jesu Christo (he did not pronounce it Gesu, but Yesu, in the Venetian fashion). Io come capo della chiesa non posso dirle altra cosa. Gli Ebrei non hanno riconosciuto nostro Signore, perciò non possiamo riconoscere il popolo ebreo [We cannot give approval to this movement. We cannot prevent the Jews from going to Jerusalem—but we could never sanction it. The soil of Jerusalem, if it was not always sacred, has been sanctified by the life of Jesus Christ. As the head of the Church I cannot tell you anything different. The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people].”

Hence the conflict between Rome, represented by him, and Jerusalem, represented by me, was once again opened up.

At the outset, to be sure, I tried to be conciliatory. I recited my little piece about extraterritorialization, res sacrae extra commercium [holy places removed from business]. It didn’t make much of an impression. Gerusalemme, he said, must not get into the hands of the Jews.

“And its present status, Holy Father?”

“I know, it is not pleasant to see the Turks in possession of our Holy Places. We simply have to put up with that. But to support the Jews in the acquisition of the Holy Places, that we cannot do.”

I said that our point of departure had been solely the distress of the Jews and that we desired to avoid the religious issues.

“Yes, but we, and I as the head of the Church, cannot do this. There are two possibilities. Either the Jews will cling to their faith and continue to await the Messiah who, for us, has already appeared. In that case they will be denying the divinity of Jesus and we cannot help them. Or else they will go there without any religion, and then we can be even less favorable to them.

“The Jewish religion was the foundation of our own; but it was superseded by the teachings of Christ, and we cannot concede it any further validity. The Jews, who ought to have been the first to acknowledge Jesus Christ, have not done so to this day.”

It was on the tip of my tongue to say, “That’s what happens in every family. No one believes in his own relatives.” But I said instead: “Terror and persecution may not have been the right means for enlightening the Jews.”

But he rejoined, and this time he was magnificent in his simplicity:

“Our Lord came without power. Era povero [He was poor]. He came in pace [in peace]. He persecuted no one. He was persecuted.

He was abbandonato [forsaken] even by his apostles. Only later did he grow in stature. It took three centuries for the Church to evolve. The Jews therefore had time to acknowledge his divinity without any pressure. But they haven’t done so to this day.”

“But, Holy Father, the Jews are in terrible straits. I don’t know if Your Holiness is acquainted with the full extent of this sad situation. We need a land for these persecuted people.”

“Does it have to be Gerusalemme?”

“We are not asking for Jerusalem, but for Palestine—only the secular land.”

“We cannot be in favor of it.”

“Does Your Holiness know the situation of the Jews?”

“Yes, from my Mantua days. Jews live there. And I have always been on good terms with Jews. Only the other evening two Jews were here to see me. After all, there are other bonds than those of religion: courtesy and philanthropy. These we do not deny to the Jews. Indeed, we also pray for them: that their minds be enlightened. This very day the Church is celebrating the feast of an unbeliever who, on the road to Damascus, became miraculously converted to the true faith. And so, if you come to Palestine and settle your people there, we shall have churches and priests ready to baptize all of you.”

Count Lippay had had himself announced. The Pope permitted him to enter. The Count kneeled, kissed his hand, then joined in the conversation by telling of our “miraculous” meeting in Bauer’s Beer Hall in Venice. The miracle was that he had originally planned to spend the night in Padua. As it happened, I had expressed the wish to be allowed to kiss the Holy Father’s foot.

At this the Pope made une tête [a long face], for I hadn’t even kissed his hand. Lippay went on to say that I had expressed myself appreciatively on Jesus Christ’s noble qualities. The Pope listened, now and then took a pinch of snuff, and sneezed into a big red cotton handkerchief. Actually, these peasant touches are what I like best about him and what compels my respect.

In this way Lippay wanted to account for his introducing me, perhaps to excuse it. But the Pope said: “On the contrary, I am glad you brought me the Signor Commendatore.”

As to the real business, he repeated what he had told me: Non possumus [We can’t]!

Until he dismissed us Lippay spent some time kneeling before him and couldn’t seem to get his fill of kissing his hand. Then I realized that the Pope liked this sort of thing. But on parting, too, all I did was to give him a warm hand-squeeze and a low bow.

Duration of the audience: about 25 minutes.

In the Raphael stanze [rooms], where I spent the next hour, I saw a picture of an Emperor kneeling to let a seated Pope put the crown on his head.

That’s the way Rome wants it.

Prayer: Thank you Lord for the vision of Theodor Herzl. For those who opposed it, both then and now, give us wisdom and understanding, mercy and forgiveness. For those who propose it , for whatever political motives, theological understanding, or unknown reasons, may they too have wisdom and discernment. How we long for peace, justice, mercy and reconciliation in this conflict-ridden area of Israel/Palestine! How we grieve at the loss of life, military engagement, and lack of peace! Lord, restore your people, your land, all nations and all creation to yourself, O God of love and justice, through your Son our Messiah Yeshua. In his name we pray. Amen.

Sources: Raphael Patai, The Complete Diaries of Theodor Herzl, translated by Harry Zohn (New York/London: Herzl Press, Thomas Yoseloff, 1960), 1601-1605.

http://www.ccjr.us/dialogika-resources/primary-texts-from-the-history-of-the-relationship/1253-herzl1904

http://www.jewishvirtuallibrary.org/jsource/vjw/Vatican.html

Isaacs, Rev. Albert Augustus. The cause of missions to Jews possessed a very intelligent and warm-hearted advocate in the Rev. Albert Augustus [281] Isaacs, who was himself, as his name indicates, of Jewish parentage, and who throughout his long life, identified himself with every movement for the welfare of his brethren according to the flesh.

Bernstein details his life and career:

Mr. Isaacs was born in the island of Jamaica, on January 24th, 1826, at Berry Hill, a coffee plantation, of which his father was the owner. Jamaica was at that time one of the most prosperous colonies of Great Britain. His father, Isaac Isaacs, had become a convert to Christianity some years previously. We have no authentic particulars of his father’s life, although we have an idea that in the story of “The Star of Peace,” by “Ben Abram,” which ran through the first two volumes of “The Everlasting Nation,” the adventures of Isaac Da Costa, in Jamaica and in England, were those of his own father.

Albert was his second son, and was sent to England for his education, which was received at Maze Hill, Greenwich, under Dr. Smithers. The religious instruction in the school, and preparation for confirmation, though slight in themselves, led him to serious reflection, and were the means of deciding him to give his heart to Christ at the age of fourteen, and they influenced his future career. When he left school Albert returned to Jamaica for four years, at the expiration of which time, on the recommendation of Canon Carus, he entered Corpus Christi College, Cambridge, being a contemporary of one who afterwards became master, Dr. Perowne, and of Bishop Moule, of Mid-China. Young Isaacs’ residence at Cambridge was marked by a strict adherence to his collegiate studies,[282] which he commenced daily at five o’clock in the morning.

His religious life was very fruitful, he being a teacher in the Jesus Lane Sunday School, the founder of the Cambridge University Prayer Union, and the organizer in his college of successful efforts on behalf of the Bible Society and the Church Missionary Society. He himself ardently desired to become a missionary, his sympathies being especially drawn towards East Africa. The door, however, was not open in that direction, and so after taking his degree in 1850, he was ordained in the same year by Dr. Davys, Bishop of Peterborough, and licensed to the curacy of the parish church in that city, of which the Bishop’s son, a well known evangelical of those days, was the vicar.

If our supposition about “Ben Abram’s” story is true, the following information from the last chapter but one of the “Star of Peace” is interesting. We read there that Isaac Da Costa (his father) had so arranged his movements as to be present on an occasion of great interest to himself and others, and with no little pleasure was looking forward to the opportunity of witnessing his son’s ordination. He had been unable to say what might be the day of his arrival, as the voyage from Jamaica to New York was made at irregular intervals, and it would appear that he arrived too late to witness that rite, for we read, “All was silent as the night in the little cathedral town in which Da Costa’s son had begun his ministerial work. It was late when the last train arrived from the west, and a cab containing the father drove to the lodgings [283] of the son.

The sound of a bell vibrated upon the ears of those who were slumbering; but it was not so loud as to arouse them to consciousness. But early in the morning a messenger arrived from the chief hotel to announce the arrival of Mr. Da Costa. Telegrams were not so far available in those days as to enable him to communicate the fact of his arrival. It was Saturday night, and Da Costa had calculated on the enjoyment of the services of the Lord’s Day amidst the scenes of his son’s labours. As these consisted of four separate services—in whole or in part—he had the evidence that his lot was not cast in idle, although it was in pleasant, places.”

Mr. Isaacs remained in the curacy at Peterborough for two years, discharging his ministerial duties with zeal and ability. In 1852 he became an association secretary of the L.J.S., having charge of the counties of Norfolk, Suffolk and Lincoln. The following year he was appointed assistant clerical and association secretary for the north metropolitan district. Mr. Isaacs had married the eldest daughter of the Rev. J. M. Johnson, rector of Scoulton, Norfolk, and a niece of Lord Berners. She was a remarkably clever linguist and a student of Hebrew. She died in 1856, after a very brief married life. After her death Mr. Isaacs visited Palestine in the winter of 1856-7, and found the particulars gleaned during that visit of much subsequent use in his advocacy of the cause. He gathered the materials for subsequent books, took numerous views of the country, and bought a property near Jaffa called “The Model Farm,”[284] which, under an edict of the Sublime Porte, was made over to him as a British subject. He visited Palestine again in 1869, and was a traveller also in various parts of the world.

Mr. Isaacs married, secondly, in 1861, the eldest daughter of the Rev. S. H. Causton, Vicar of Highgate, and a niece of Lord Lilford, who died in 1866, leaving two children, Miss Annie Isaacs and the Rev. Wilfrid Henry Isaacs. Thirty years later, in 1896, Mr. Isaacs married Mrs. Peppin, the widow of Surgeon-Major Peppin, and daughter of James Herdman, Esq., of Zion House, co. Tyrone, Ireland, who survived him.

Mr. Isaacs was Jubilee Secretary for the L.J.S. during the year commencing February 15, 1858, and ending on the same date in 1859, which post entailed upon him much additional labour, to which he always looked back with considerable pleasure. He resigned his secretaryship in July, 1859, having served the Society with great acceptance for nearly seven years.

Mr. Isaacs now went to Jamaica on a short visit to his family, and improved the occasion by giving lectures, which were attended by crowds, in order to stir up an interest in the Holy Land. He had given a very great deal of attention to photography, a difficult pursuit for the amateur in those days, and was the first to introduce it into his native country. On his return to England, he occupied successively posts at Laura Chapel, Bath; in London; at Hanford, in Staffordshire; and at the Priory Church, Malvern.[285]

In 1866, he was appointed by Lord Berners, vicar of Christ Church, Leicester, in his old diocese of Peterborough, where for more than 25 years he laboured in season and out of season, carrying on his ministry on staunch Protestant and evangelical lines, and being surrounded by a large band of fellow-workers, who heartily appreciated his teaching and work. The parish was thoroughly re-organized; numerous useful agencies started; the church restored and its accommodation increased; schools and other buildings erected. Mr. Isaacs was known as “the Jew of Leicester,” and continued his great interest in all efforts for the conversion of his brethren to Christianity. He also rendered much and conspicuous voluntary aid to other Societies, notably the Church Missionary Society, the Church Pastoral Aid Society, and the Church Association, as well as to all local institutions and enterprises.

Mr. Isaacs took great interest in elementary education, and was returned at the head of the poll, by a majority of nearly 4,000 votes over the second candidate, at the first School Board election in Leicester. He also greatly interested himself in, and was successful in raising the tone of the Police Force, the members of which most thoroughly enjoyed the winter and summer treats which he arranged for them. Mr. Isaacs was also chaplain of the Leicester gaol, a work in which he took the keenest interest, and where he was the means of leading many a sin-stricken soul to the Saviour of sinners; and reforming the lives of those who had been led astray principally [286] through strong drink. The work at Leicester was thus of a very arduous character. Notwithstanding the poverty of his parish, Mr. Isaacs raised as much as £25,000 for various objects during his incumbency. His whole ministry eloquently testified to the power of a simple and faithfully proclaimed Gospel.

In 1891 Mr. Isaacs was appointed to the incumbency of St. Augustine’s, Bath, or, as it had long been known, Portland Chapel, which position he held till 1899. It was a post after his own heart, with its associations and traditions handed down from a long succession of faithful Protestant ministers. For a short time he was in charge of Eaton Chapel, in London. Mr. Isaacs frequently took chaplaincies on the continent, especially in Holland and Germany, and in 1902 he became resident English chaplain to Christ Church, Düsseldorf, and ministered to the congregation there up to the day of his death, on Sunday, November 15, 1903.

His home-call was very sudden, and found him in full work, just as he would have desired. He had no previous illness.

The funeral took place on Thursday morning, November 19, at the beautiful Friedhof cemetery at Düsseldorf, where he rests. Amongst the company present were Mr. Mulvany, the British Consul, with Mrs. and Miss Mulvany, and about 120 other friends, mostly attendants at the Consulate Chapel. The memorial sermons were preached on the following Sunday in the Consulate Chapel by the Rev. T. H. Sparshott. When Mr. Isaacs went there the congregation[287]numbered only about thirteen persons. He soon gathered round him, however, an attached people, upon whose affections he obtained a strong hold, and his ministry was very gratefully welcomed.

Not only did he increase the attendance at the Sunday services till an excellent congregation was built up, but on Thursday afternoons, at his own residence, he held Bible readings and social gatherings, which were warmly appreciated by a large number of young men and women. Those who understand the intense loneliness of British residents in a continental city, especially one somewhat off the beaten route of tourists, will readily comprehend how much such kind hospitality and friendly intercourse must have meant to strangers in a strange land.

Mr. Isaacs’ travels familiarized him with Palestine, and he wrote “The Dead Sea” (1857); and “A Pictorial Tour in the Holy Land” (1858). He was also the author of the well-known “Biography of the Rev. Henry Aaron Stern, D.D.” (1886); and the editor of four volumes of “The Everlasting Nation” (1889-92).

Amongst his other publications may be mentioned “Emma Herdman, Missionary Labours in the Empire of Morocco” (1900); “The Fountain of Siena, an Episode in the Life of John Ruskin” (1900); “In the Lord,” a series of articles, published in the “English Churchman” (1901); a series of articles entitled “The Tabernacle and the Temple,” published in the “Protestant Alliance” magazine (1902); followed by a second series in the same magazine, (1903), entitled “The Protestants of the[288] Bible”; and “The New Vicar” (1903), published posthumously.

Besides his literary gifts, Mr. Isaacs possessed considerable gifts and talents in art and in music, being a keen judge of both. He had some knowledge of colloquial French, Italian, and German, and not long before his death gave a short address in German at a mission hall on “I am the way, the truth and the life,” which was listened to with marked attention. He had promised to give a second address on the Wednesday which followed his death.

Mr. Isaacs was a man of keen intellect, marked ability, deeply taught by the Spirit of God, and a faithful servant of Christ during his long ministerial career of fifty-three years. His Jewish descent, his acquaintance with the language and customs of the Jews, his sympathy with them and zeal for their conversion made him a strong and an acceptable advocate in the cause of Jewish missions. He was a Life Member of the L.J.S., and frequently attended the meetings of the Committee, where his long and varied experience, and prudent counsels were fully appreciated.

It will be easily gathered from the above that Mr. Isaacs’ life was extremely rich in incident and experience. He was blessed with wonderful strength and health, which he attributed greatly to total abstinence from alcohol and smoking, and enjoyed the friendship of many prominent people, amongst whom may be mentioned Prince Münster.

Mr. Isaacs in his own person was a proof of the [289] success of Jewish evangelization, and of its far-reaching consequences, and we would close this brief biography of our departed friend with the last words from his “Star of Peace”:—

“When Isaac Da Costa arranged for the baptism of his children he was, in the providence of God, opening the floodgates of blessing for himself and family. The consequences were to be widespread as well as important. Up to that time, not one of his family in any of its branches had ever been brought out of Judaism into the full revelation in Christ of the Law and the Prophets. But when he closed his eyes, he left behind him the record of every member of his family but one, both on his own and on his wife’s side, having embraced the Christian faith, and thus set their seal to the truth and inspiration of God’s Holy Word.”

Prayer: Lord, you who open the eyes of the blind, gave the gift of artistic vision, exploratory impulse, and photographic skills to Albert Augustus Isaacs. His photographs of the Holy Land stand as testimony to the beauty of the place, and your faithfulness to your people Israel. Thank you for the life of this man of faith, servant of God, traveller, pioneer of new technology, writer, and supported of your people. May we too use our gifts of creativity and imagination to develop character and ministry that testifies to your power, presence and provision. In Yeshua’s name we pray. Amen.

http://www.gutenberg.org/files/37734/37734-h/37734-h.htm

http://en.wikipedia.org/wiki/Albert_Augustus_Isaacs

Isaacs was born in Jamaica, educated at Cambridge, and died in Düsseldorf; the well-traveled reverend was known as “the Jew of Leicester” for his efforts in the conversion of Jews to Christianity. It is not known when he first took an interest in photography, but when Isaacs made a pilgrimage to the Holy Land in 1856, the camera was to be his witness. As he explained in his 1857 travelogue, The Dead Sea: “We well know how often the pencil is proved to be treacherous and deceptive; while on the other hand the facsimile of the scene must be given by the aid of the photograph. This consideration induced me to determine that . . . I would visit these places, and not only judge for myself, but endeavour likewise to give the public the best means of arriving at a just conclusion.” Isaacs did most of his work with waxed-paper negatives, well suited to the hot climate and extended travels that he faced. At some point, the reverend himself underwent a sort of conversion.

As Isaacs recalled late in life in a letter to John Ruskin: “I can speak of this authoritatively, having been the first person (1856) to take any photographs of importance in the Holy Land — and indeed the first who had taken any by the then new and beautiful collodion process.”

Roger Taylor & Larry J. Schaaf Impressed by Light: British Photographs from Paper Negatives, 1840-1860 (Metropolitan Museum of Art, New York, 2007)

This biography is courtesy and copyright of the Metropolitan Museum of Artand is included here with permission.