30 June 2024

Ignacio Comonfort,
President of Mexico,
descended from the
Comerfords of Callan

President Ignacio Comonfort (1812-1863), President of Mexico in 1855-1858 … he was a grandson of Joseph Comerford, born in Callan, Co Kilkenny

Patrick Comerford

President Ignacio Comonfort (1812-1863) was the President of Mexico briefly in 1855-1858. He is seen as a revolutionary and a liberal who sought to introduce major constitutional and political reforms in Mexico, and he challenged the influence and power of the Roman Catholic Church in Mexican life.

However, his search for a political compromise with conservative elements led to his downfall and exile. After his return to Mexico, he was killed in a skirmish in 1863. He was a patriotic and dedicated man, who has given his name to the city where he was buried. But he has also been described as ‘one of the more tragic and unhappy figures of Mexican history.’

His name is intriguing, for it certainly does not sound Spanish, and many Comerford family members have long speculated that his name derived from Comerford. However, this long continued to be mere speculation – perhaps a genealogist’s conjecture or even a ‘good hunch’.

But I remained persistent in my pursuit, and I was keen to either prove or disprove once and for all that this key figure in the history of post-colonial Mexico was a member of the Comerford. Now, in recent weeks, trawls through Mexican genealogical sites and records and biographies, mainly in Spanish, have confirmed this speculation and prove that that Ignacio Comonfort was, in fact, the grandson of Joseph Comerford, who was born in Callan, Co Kilkenny, in the early decades of the 18th century.

Callan, Co Kilkenny … Ignacio Comonfort was descended from the Comerfords of Callan (Photograph: Patrick Comerford, 2011)

President Ignacio Comonfort was born José Ignacio Gregorio Comonfort de los Ríos on 12 March 1812 in Amozoc, Puebla de los Ángeles, now Puebla de Zaragoza, then the second largest city in the Spanish Colony of New Spain or colonial Mexico.

His father, Mariano José Anselmo de la Santísima Trinidad Comonfort Carricarte, was born in Puebla in 1771. His grandfather, Joseph Comerford, was born in Callan, Co Kilkenny, and emigrated to Mexico, where the surname first became Comoforte but later morphed into Comonfort in an attempt at Hispanicisation. (In a similar way, he name O’Brien later on, became the Spanish Obregón.)

The name Comonfort continued for another few generations through the former President’s grandchildren.

Ignacio Comonfort’s parents were Lieutenant-Colonel Mariano José Anselmo de la Santísima Trinidad Comonfort Carricarte and Maria Guadalupe de los Rios. The name José recalled the future president’s Comerford grandfather, Joseph Comerford. But the name José had been given earlier to another, older child who died in infancy, and as he grew up he was known as Ignacio.

At the age of 14, he began studying at the Carolino College, a Jesuit-run school in Puebla, and went on study law in Puebla. However, his father’s death impoverished the family; he abandoned his law career and enlisted in the army.

Meanwhile, after the collapse of Spanish colonial rule and the Mexican War of Independence, Mexico was eventually proclaimed a federal republic on 4 October 1824, as the United Mexican States (Estados Unidos Mexicanos) with a new constitution.

Ignacio Comonfort was 20 in 1832 when he took part in the liberal revolt that overthrew President Anastasio Bustamante and he fought action at San Agustin del Palmar and Puebla. During the subsequent siege of Mexico City, he was already a captain of the cavalry and fought at Tacubaya, Casas Blancas, Zumpango, San Lorenzo and Posadas.

When Bustamante was overthrown and the Zavaleta Accords put an end to the revolution, Comonfort became the military commander of Izúcar de Matamoros. He was elected to the presidency of the third ayuntamiento in the capital and became prefect of western State of Mexico.

Shortly after the United States annexed Texas in 1845, the two nations sent troops to their shared border. The US declared war on Mexico in 1846 and invaded Mexico in 1847. Comonfort took part in the defence of Mexico City and the Battle of Churubusco on 20 August 1847. He became assistant to the commander-in-chief, and after the US army took the capital he was a member of the congress that met at Querétaro. He was elected a senator the following year (1848).

Comonfort’s liberal sympathies, military expertise and presence in the south gave him a key role in the Ayutla Revolution, unifying liberal opposition to Antonio López de Santa Anna and his conservative government in 1854. During the revolution, Comonfort was sent on an important mission abroad to gain war materiel. When he was in charge of the fortress of Acapulco, he resisted a siege by Santa Anna.

Santa Anna resigned in August 1855, but Comonfort refused to recognise his successor Martin Carrera. He entered Guadalajara on 22 August 1855 and demanded the recognition of Juan Álvarez, a veteran insurgent and prominent liberal, as the leader of the revolution.

Ignacio Comonfort became the interim President of the United Mexican States in December 1855, and remained in office until January 1858

Álvarez became President and named Comonfort as Minister of War in his new cabinet. When Álvarez stepped down after only a few months, Comonfort became the interim President of the United Mexican States in December 1855, and remained in office until January 1858.

During those two years, Comonfort began an ambitious liberal project to give the state a secular character and to encourage economic development. He was the leader of the moderate Liberal group, and his government introduced reforms in education, commerce and administration, along with the Juárez Law, aimed at separating church and state and ending ecclesiastical courts.

A new constitutional was introduced in February 1857 with new guarantees that included freedom of the press, freedom of expression and freedom of association or assembly. The constitution was opposed by conservatives, who rejected its provisions controlling the economic power and privileged status of the Catholic Church. The Lerdo law stripped the Church of its property and forced the breakup of communal land holdings of indigenous communities, enabling them to resist integration economically and culturally.

The controversy escalated when the government demanded all civil servants took an oath to uphold the new constitution. Catholic public servants were faced with a choice between keeping their jobs or being excommunicated.

In fact, Comonfort considered the anticlerical provisions too radical, and he also objected to the deliberate weakening of the power of the executive branch of government by empowering the legislative branch. He had been dealing with revolts since the beginning of his administration and the new constitution left the president powerless to act.

Hoping to find a compromise with the conservatives and other opponents of the constitution, Comonfort joined the Plan of Tacubaya proclaimed by General Félix María Zuloaga, nullifying the constitution in December 1857.

Comonfort ignored the new constitutional order that he himself had sworn to months before, Congress was dissolved and he remained as president. But he was abandoned by his liberal allies. He backed out of the plan, resigned as President in January 1858, and was succeeded by the president of the Supreme Court, Benito Juárez.

Comonfort left Mexico City on 22 January and headed for the liberal-controlled state of Vera Cruz. On 7 February, he and his family left for Europe on the steamer Tennessee, going into exile as the bloody Reform War broke out.

He was living in Texas in 1861 when he made a risky and dangerous crossing of the Rio Grande and returned to Mexico. He lived with his daughters in Monterey and at first the government ordered his arrest but then accepted his services when the French invaded Mexico.

France invaded Mexico in 1862 on the pretext of collecting debts the Juárez government had defaulted on. In reality, the French plan was to install a ruler under French control, putting Archduke Ferdinand Maximilian of Austria on the throne as Emperor Maximilian I of Mexico, with support from the Catholic Church, conservative elements in the upper class, and some indigenous communities.

Comonfort was defeated by the French at the Battle of San Lorenzo on 8 May 1863. He retreated to Mexico City and then followed the national government when it retreated from the capital on 31 May 1863. He returned to government office and was made Minister of War.

He was heading from San Luis Potosí to Guanajuato on 13 November 1863, when he was killed in a surprise attack between Chamacuero and Celaya at the Soria Mill, by a party under the command of Chief Gonzales Aguirre. His body was taken to San Miguel de Allende.

Ignacio Comonfort was killed on 13 November 1863 in a surprise attack near Chamacuero

Despite repeated Imperial losses to the Republican Army and ever-decreasing support from Napoleon III, Maximilian would chose to remain in Mexico rather than return to Europe. He was captured and executed on 19 June 1867, along with two Mexican supporters. After the republic was restored in 1867, Comonfort’s ashes were taken to the cemetery of San Fernando.

Most historical comment on Comonfort focuses on his role in the initial stages of the Mexican Reform, when he was a hero of the Revolution of Ayutla, became provisional president and made possible the Constitution of 1857. But he has been severely criticised for his support of the coup d’état that overthrew this constitution and set the stage for the disastrous War of the Reform. Nevertheless, he remains a key figure in the development of liberal politics and democracy in Mexico.

The town where he is buried was renamed Comonfort in his honour. Comonfort covers an area of 485.90 sq km and has a population of 67,642. In pre-Columbian times, the area that is now Comonfort was known as Chamacuero, a word of Purépecha origin that means ‘to fall down’ or ‘place of ruins.’ Since 2018, Comonfort has been a ‘Pueblo Mágico’ or tourist town of ‘cultural richness, historical relevance, cuisine, art crafts, and great hospitality.’

The grave of Ignacio Comonfort in Comonfort, previously known as Chamacuero

The genealogy of Ignacio Comonfort:

Peter Comerford from Callan, Co Kilkenny, may have been born ca 1710/1720. He married Elena Rosete (?Rothe) and they were the parents of:

Joseph Comerford was born in Callan, Co Kilkenny, perhaps ca 1740/1750. He moved from Ireland to Puebla in Mexico in the mid-18th century where he became known as José Comonfort and is described as comerciante or a businessman. He married María Gertrudis Josefa Onecífora Carricarte Ortega (1754- ), on 7 January 1770, in Puebla (witness: Ignacio José Javier Carricarte Ortega, her brother). She was a daughter of (Captain) Pedro Carricarte Juanchín and María de los Dolores Ortega-Caballero Angón.

They were the parents of eight children, five sons and three daughters:

1, Pedro José Ignacio Comonfort Carricarte (1771- ), named after his grandfather in Callan, died in infancy.
2, José Miguel Ignacio Comonfort Carricarte (1776- ).
3, Pedro de Jesús Ignacio Comonfort Carricarte (1781- ).
4, Mariano José Anselmo Comonfort Carricarte (1782- ), married María Guadalupe Ríos; see below.
5, María Josefa Atanasia Comonfort Carricarte (1785), born 1785, married 1 May 1808 in Puebla, José Ignacio Cuellar Rincón.
6, Manuel José Ignacio Comonfort Carricarte (1786- ).
7, María Antonia Ildefonsa Comonfort Carricarte (1790- ).
8, María Ignacia Juana Comonfort Carricarte (1791- ).

Their fourth son:

Mariano José Anselmo de la Santísima Trinidad Comonfort Carricarte (1782- ) was born 22 April 1782 in Puebla de Zaragoza, México and was baptised that day. He was a subteniente (sub-lieutenant) in the Batallón de Izúcar in 1812, and later a lieutenant-colonel in the Mexican army.

He married María Guadalupe Ríos (1785- ), and they were the parents of two sons and two daughters:

1, José Luis Gonzaga Comonfort Ríos (1809- ), died in infancy.
2, (President) José Ignacio Gregorio Comonfort de los Ríos (1812-1863), of whom next.
3, Juana Comonfort Ríos (1815-1899), born 1815 in Matamoros, Tamaulipas; married 11 June 1837 in Puebla, Miguel María Arrioja Freyre (1807-1867); and died 20 March 1899 in Coyoacán, México. They were the parents of six children, three sons and three daughters, who continued to hold the Comonfort (Comerford) name in the generation that followed:

1a, María de Jesús Josefa Arrioja Comonfort (1838- ).
2a, Ignacio de Jesús Toribio Arrioja Comonfort (1840- ).
3a, María Joaquina Paula Arrioja Comonfort (1843- ).
4a, Guadalupe Felipa de Jesús Arrioja Comonfort (1845).
5a, Miguel Basilio Francisco de Paula del Corazón de Jesús Arrioja Comonfort (1849- ).
6a, Emilio Antonio Arrioja Comonfort (1852- ).

4, Crescencia Comonfort Ríos.

The second but eldest surviving child was:

José Ignacio Gregorio Comonfort de los Ríos (1812-1863) was born 12 March 1812 in Puebla de Zaragoza, Puebla, México, and was baptised that day in Puebla. He died aged 51 on 13 November 1863.

He was the father of two daughters. Through his relationship with María Baamonde, he was the father of:

1, Clara Comonfort Baamonde (1837-1892), she married on 7 April 1865 in México City, Victoriano Octaviano Francisco Alcerreca Villanueva (1838- ), son of General Agustín Alcerreca Leyva (1802-1862). They were the parents of three sons who continued to hold the Comonfort (Comerford) name in the generation that followed:

1a, Ignacio Alcerreca Comonfort (1869- ).
2a, Ricardo Alcerreca Comonfort (1872- ).
3a, Enrique Alcerreca Comonfort, married Guadalupe Priego Ciprés.

Through his relationship with Carmen Lara, he was the father of:

2, Adela Comonfort Lara (1843-1911), born in México City in 1843, died 8 January 1911 in Monterrey, Nuevo León, México, aged 68. She married on 14 September 1865, in México City, Francisco Oliver Soler (1836-1894), son of José Oliver and Bárbara Soler. They were the parents of one son who continued to hold the Comonfort (Comerford) name into the next generation:

1a, José Ignacio Juan Oliver Comonfort (1866-1902), born 9 July 1866, in Monterrey, Nuevo León, México, baptised 22 July 1866; he married Dolores Garza Ayala in Monterrey on 17 April 1901; and he died 3 February 1902 in Monterrey.

The monument to Thomas Comerford in the ruined South Aisle of Saint Mary’s Church, Callan, with the coat-of-arms of the Comberford family … but which branch of the family did Peter and Joseph Comerford belong to? (Photograph: Patrick Comerford)

The role of the Comerford or Comonfort family in the Mexican army and politics needs to be understand within the context of the Irish diaspora in Mexico. Although smaller compared to other diasporas, its contribution has had a lasting impact on many aspects of Mexican life.

William Lamport (1611-1659), who was born in Wexford, was the real-life 17th century adventurer whose escapades and lifestyle inspired the stories of ‘El Zorro.’

Hugh O’Conor (1732-1779) from Dublin, moved to Nueva España in the18th century. He was governor of the region of Texas and commander of the northern frontier. He was also the founder of the town now known as Tucson, Arizona.

Juan José Rafael Teodomiro de O’Donojú y O’Ryan (1762-1821) was the Viceroy of New Spain (Mexico) from 21 July 1821 to 28 September 1821 during the Mexican War of Independence. He had once been an interpreter to the Duke of Wellington and was the last Viceroy of New Spain.

James Power(1788-1852), from Ballygarrett, Co Wexford, founded a new Irish settlement under Mexican jurisdiction in Texas. Other Irish figures involved in this colonisation included James Hewetson from Thomastown, Co Kilkenny, John McMullen and James McGloin.

During the war between the US and Mexico in the 184os, the Irish division in the Mexican army, Los San Patricios, led by John Riley, took part in all the major battles and was cited for bravery by General López de Santa Anna. During the war, 85 of the Irish battalion were captured and sentenced to tortures and deaths in what is considered even today as the ‘largest hanging affair in North America.’

The historian Conleth Manning identifies the Comerfords after the Butlers as the most important family in 17th century Callan, and names Edward Comerford (ca 1600-ca 1660) of Westcourt, Callan, MP for Callan, ‘as the most prominent member of the family in the town.’ Edward Comerford was the estate manager and one of the closest confidantes of both Walter Butler, 11th Earl of Ormond, and his grandson, James Butler, 12th Earl of Ormond and first Duke of Ormond. He was Sovereign or Mayor of Callan in 1632, was twice elected MP for Callan.

However, my research has yet to show which family Ignacio Comonfort’s early 18th ancestors in Callan, his grandfather Joseph Comerford and his great-grandfather Peter Comerford, were member of. The family name has been present in that part of south Kilkenny for generations and centuries, and each of the principal branches of the Comerford family, including those of Ballymack and Castleinch, have had strong connections with Callan.

There is more work to do on the Irish background of President Ignacio Comonfort and his genealogy.

The tomb of Judge Gerald Comerford in Saint Mary’s Church, Callan, Co Kilkenny, displays symbols of the passion (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2024:
52, Sunday 30 June 2024, Trinity V

The icon of the Crucifixion in the new iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Patrick Comerford

Today is the Fifth Sunday after Trinity (Trinity V, 30 June 2024). Later this morning I hope to be involved in the readings and the intercessions at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford.

The Annual Greek Festival takes place this afternoon (12 noon to 5 pm) at the Swinfen Harris Church Hall beside the Greek Orthodox Church in Stony Stratford. This is a get-together of members and friends of the Greek community in Milton Keyne and the surrounding district. It includes live music, dance and songs, traditional food, stalls with delicacies, artefacts and books, a Greek Deli with a tastes of an Hellenic summer, music and performances by the Delta Dancers. The Greek Festival is also a fundraising event for the community buildings, housing the Church, the Greek School, the Church Hall and church charities and organisations.

Later in the afternoon, I hope to find an apppriate venue for watching the England v Slovakia match at 5 p.m. Meanwhile, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the icons in the new iconostasis or icon stand in the Greek Orthodox Church in Stony Stratford.

3, a prayer from the USPG prayer diary;

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

The icon depicting the Crucifixion is sixth from the left among the 12 feasts depicted in the upper tier of the new iconostasis in Stony Stratford (Photograph: Patrick Comerford, 2024; click on images to view full screen)

Mark 5: 21-43 (NRSVUE):

21 When Jesus had crossed again in the boat to the other side, a great crowd gathered around him, and he was by the sea. 22 Then one of the leaders of the synagogue, named Jairus, came and, when he saw him, fell at his feet 23 and pleaded with him repeatedly, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well and live.” 24 So he went with him.

And a large crowd followed him and pressed in on him. 25 Now there was a woman who had been suffering from a flow of blood for twelve years. 26 She had endured much under many physicians and had spent all that she had, and she was no better but rather grew worse. 27 She had heard about Jesus and came up behind him in the crowd and touched his cloak, 28 for she said, “If I but touch his cloak, I will be made well.” 29 Immediately her flow of blood stopped, and she felt in her body that she was healed of her disease. 30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my cloak?” 31 And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’ ” 32 He looked all around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34 He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

35 While he was still speaking, some people came from the synagogue leader’s house to say, “Your daughter is dead. Why trouble the teacher any further?” 36 But overhearing what they said, Jesus said to the synagogue leader, “Do not be afraid; only believe.” 37 He allowed no one to follow him except Peter, James, and John, the brother of James. 38 When they came to the synagogue leader’s house, he saw a commotion, people weeping and wailing loudly. 39 When he had entered, he said to them, “Why do you make a commotion and weep? The child is not dead but sleeping.” 40 And they laughed at him. Then he put them all outside and took the child’s father and mother and those who were with him and went in where the child was. 41 Taking her by the hand, he said to her, “Talitha koum,” which means, “Little girl, get up!” 42 And immediately the girl stood up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43 He strictly ordered them that no one should know this and told them to give her something to eat.

The women at the foot of the Cross … a detail in the icon of the Crucifixion in the iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

The Stony Stratford iconostasis 15: The Crucifixion (Ἡ Σταύρωση):

In recent weeks, I have been watching the building and installation of the new iconostasis or icon screen in the Greek Orthodox Church in Stony Stratford. In my prayer diary over these weeks, I am reflecting on this new iconostasis, and the theological meaning and liturgical significance of its icons and decorations.

The lower, first tier of a traditional iconostasis is sometimes called Sovereign. On the right side of the Beautiful Gates or Royal Doors facing forward is an icon of Christ, often as the Pantokrator, representing his second coming, and on the left is an icon of the Theotokos (the Virgin Mary), symbolising the incarnation. It is another way of saying all things take place between Christ’s first coming and his second coming.

The six icons on the lower, first tier of the iconostasis in Stony Stratford depict Christ to the right of the Royal Doors, as seen from the nave of the church, and the Theotokos or the Virgin Mary to the left. All six icons depict (from left to right): the Dormition, Saint Stylianos, the Theotokos, Christ Pantocrator, Saint John the Baptist and Saint Ambrosios.

Traditionally, the upper tier has an icon of the Mystical Supper in the centre, with icons of the Twelve Great Feasts on either side, in two groups of six: the Nativity of the Theotokos (8 September), the Exaltation of the Cross (14 September), the Presentation of the Theotokos (21 November), the Nativity of Christ (25 December), the Baptism of Christ (6 January), the Presentation of Christ in the Temple (2 February), the Annunciation (25 March), the Entry into Jerusalem (Palm Sunday), the Ascension, Pentecost, the Transfiguration (6 August) and the Dormition (15 August).

In Stony Stratford, these 12 icons in the top tier, on either side of the icon of the Mystical Supper, are (from left): the Ascension, the Nativity, the Baptism of Christ, the Entry into Jerusalem on Palm Sunday, the Raising of Lazarus and the Crucifixion; and the Harrowing of Hell or the Resurrection, the Incredulity of Saint Thomas, Pentecost, the Transfiguration, the Presentation and the Annunciation.

The sixth in this top tier of 12 icons in Stony Stratford is the icon of the Crucifixion, and the Greek title above reads simply Ἡ Σταύρωσης (He Stavrosis), the Crucifixion.

The Crucifixion icon is similar to classic icons of this theme, including the frescoes of Theophanes the Cretan, the leading iconographer of the Cretan school of the 16th century. Traditionally in this icon Christ is surrounded by both angelic and earthly onlookers, although no angels are included in this icon in Stony Stratford.

The Blessed Virgin or the Theotokos is with three women to the left of the cross. She is the only one of the women with a halo, but the other three are to become the myrrh bearers on Easter morning, witnesses of both the Crucifixion and the Resurrection.

Saint John the Theologian or Saint John the Divine is to the right. The Beloved Disciple also has a halo, and he is the only one among the 12 who is a witness of the Crucifixion. Behind him is Saint Longinus the Centurion, who confesses that Christ is surely the Son of God.

In the background are the city walls and gates of Jerusalem. Christ has been crucified outside the gates of the city, a reference to the scapegoat ritual during the Day of Atonement when the scapegoat carries the sins of the people ‘outside the camp.’

Some icons of the Crucifixion also include the sun and moon as interesting features. The sun is generally darkened, and the moon coloured red, echoing a passage in the Book of Revelation: When he broke the sixth seal, I looked, and there was a great earthquake; the sun became black as sackcloth, the full moon became like blood, and the stars of the sky fell to the earth as the fig tree drops its winter fruit when shaken by a gale. (Revelation 6: 12-13)

The icon also incorporates events at the cross described in Saint Matthew’s Gospel: Then Jesus cried again with a loud voice and breathed his last. At that moment the curtain of the temple was torn in two, from top to bottom. The earth shook, and the rocks were split. The tombs also were opened, and many bodies of the saints who had fallen asleep were raised. (Matthew 27: 50-52)

At the foot of the Cross, the skull and bones are those of Adam. Tradition says that Golgotha was called the Place of the Skull not because the hill looked like a human skull, but because the bones of Adam had been brought and buried there by the descendants of Noah. Symbolically, therefore, Jesus is being crucified directly over Adam’s tomb. In the icons, this tomb is being cracked open which exposes Adam’s skull and bones.

When Christ died on the Cross, a great earthquake split apart the rocks, and his blood flowed down from the Cross and on to the bones of Adam, indicating the redemption of fallen human nature made possible to the whole human race.

Christ replaces Adam as the New Adam. A new humanity is being established over the death of the old, and death is defeated on the Cross. This is the same emphasis that leads to the Orthodox focus on the harrowing of hell at Easter.

Saint John at the foot of the Cross … a detail in the icon of the Crucifixion in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Sunday 30 June 2024, Trinity V):

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 ‘Saint Luke’s Hospital, Nablus.’ This theme is introduced today with a programme update:

Ms E’s classroom is a special place. The children in her care come to learn, play, and laugh together which she knows are moments harder to come by since the conflict intensified in October 2023. When she first began to feel pain in her hand, Ms E was distraught. Teaching is her world and it had suddenly got a lot more difficult. Everyday activities like opening a jar or marking homework were now impossible.

Saint Luke’s Hospital in Nablus received the schoolteacher and monitored her situation carefully. Scans revealed that surgery was necessary to relieve her pain. Faced by the fear of high medical fees, Ms E was reluctant to receive help.

However, the hospital staff by her side informed her that Saint Luke’s would cover the cost. Ms E accepted the gracious offer and made a full recovery. ‘The next morning the horrible pain was gone!’ she explained with a weary smile.

Saint Luke’s Hospital administered by the Diocese of Jerusalem continues to serve the community with the spirit of love and care, and USPG is proud to be part of that journey for over 20 years.

The USPG Prayer Diary today (Sunday 30 June 2024, Trinity V) invites us to pray:

‘The Earth is the Lord’s and everything in it.’

O God, We have profoundly damaged creation.
Give us the strength to recover what we have tainted,
amplify the voices calling for renewal.

The Collect:

Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.

The new iconostasis or icon stand installed in the Greek Orthodox Church in Stony Stratford in recent weeks (Photograph: Patrick Comerford, 2024)

An introduction to the Stony Stratford iconostasis (15 June 2024)

Yesterday’s reflection

Continued tomorrow

The iconic representation of the Crucifixion behind the holy altar during the Divine Liturgy on a recent Sunday in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

The Annual Greek Festival takes place in Stony Stratford this afternoon

29 June 2024

Unexpected and unsolicited,
generous and encouraging
comments on a neglected site

I have been considering the future of the ‘Dead Anglican Theologians Society’ project for some time

Patrick Comerford

I have not paid much attention in recent years to the site ‘Dead Anglican Theologians Society’, a site I began in 2012 while I was a lecturer at the Church of Ireland Theological Institute and teaching Church History.

I was acutely aware at the time of the lack of appropriate resources when it came to looking for accurate biographies, personal accounts, reliable sources and useful illustrations. When it comes to the Church of Ireland, too much Church History has been written as pious and ill-researched hagiography.

I may have bitten off more than I could chew with that project a dozen years ago. Since then I have retired from academic life, it has been difficult to find the resources, the time and the energy to maintain the ‘Dead Anglican Theologians Society’ site. So much so that more recently I have seriously considered mothballing it, if not actually closing it down.

But then along came some surprising words of encouragement earlier this week that I read when I was on the train to Lichfield early one morning.

Professor Bruce Stewart, who now lives in Brazil, maintains the Irish historical website www.ricorso.net, with comprehensive bio-bibliographical information about 5,000 Irish authors. In recent days, he has left a very generous – and, I have to say, unsolicited – comment on a post from almost 12 years ago, ‘16: William Bedell (1571-1642), Caroline Divine and translator of the Bible into Irish.’

He says: ‘This [is] a wonderful essay on Bedell – great history-writing and immensely well-read in the historical and ecclesiastical questions concerned.

‘I have shameless[ly] copied the parts concerning his time in Ireland to Ricorso – hoping permission will not be denied – and want to thank the author, the website and Patrick Comerford, whose photography and personal warmth make him such a treasure to all who known him in Ireland and in the wide international circles where he shares his ecumenical message.’

These unexpected and encouraging comments from Bruce Stewart are making me think again about the future of the Dead Anglican Theologians Society website and pages.

Bishop William Bedell of Kilmore (right) with Archbishop William Sancroft of Canterbury (left) in a window in the chapel of Emmanuel College, Cambridge (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2024:
51, Saturday 29 June 2024

The icon of the Raising of Lazarus in the new iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Patrick Comerford

Tomorrow is the Fifth Sunday after Trinity (Trinity V, 30 June 2024), and during the week I have been remembering the anniversaries of my ordination as deacon on 25 June 2000 and as priest on 24 June 2001.

Today is the Festival of Saint Peter and Saint Paul, and ‘Peter-tide’ is traditionally associated with ordinations. Among the ordinations this weekend, there are deacon ordinations in both Lichfield Cathedral and Christ Church, Oxford, this evening. Alison Drury, who was on placement in Wolverton last autumn, is being be ordained in Oxford today and will serve her curacy in the Walton Churches Partnership in Milton Keynes; and Kara Gander, who was on placement in Wolverton in 2022-2023, is being ordained in Derby tomorrow and will serve her curacy in Swadlincote.

Please pray for all who are being ordained this Petertide and the parishes and people they will serve amongst.

Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the icons in the new iconostasis or icon stand in the Greek Orthodox Church in Stony Stratford.

3, a prayer from the USPG prayer diary;

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

The icon depicting the Raising of Lazarus is fifth from the left among the 12 feasts depicted in the upper tier of the new iconostasis in Stony Stratford (Photograph: Patrick Comerford, 2024; click on images to view full screen)

Matthew 16: 13-19 (NRSVUE):

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

Lazarus is unbound from his grave clothes … a detail in the icon of the Raising of Lazarus in the iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

The Stony Stratford iconostasis 14: The Raising of Lazarus (Ἡ Εγερση του Λαζάρου):

Over the last few weeks, I have been watching the building and installation of the new iconostasis or icon screen in the Greek Orthodox Church in Stony Stratford. In my prayer diary over these weeks, I am reflecting on this new iconostasis, and the theological meaning and liturgical significance of its icons and decorations.

The lower, first tier of a traditional iconostasis is sometimes called Sovereign. On the right side of the Beautiful Gates or Royal Doors facing forward is an icon of Christ, often as the Pantokrator, representing his second coming, and on the left is an icon of the Theotokos (the Virgin Mary), symbolising the incarnation. It is another way of saying all things take place between Christ’s first coming and his second coming.

The six icons on the lower, first tier of the iconostasis in Stony Stratford depict Christ to the right of the Royal Doors, as seen from the nave of the church, and the Theotokos or the Virgin Mary to the left. All six icons depict (from left to right): the Dormition, Saint Stylianos, the Theotokos, Christ Pantocrator, Saint John the Baptist and Saint Ambrosios.

Traditionally, the upper tier has an icon of the Mystical Supper in the centre, with icons of the Twelve Great Feasts on either side, in two groups of six: the Nativity of the Theotokos (8 September), the Exaltation of the Cross (14 September), the Presentation of the Theotokos (21 November), the Nativity of Christ (25 December), the Baptism of Christ (6 January), the Presentation of Christ in the Temple (2 February), the Annunciation (25 March), the Entry into Jerusalem (Palm Sunday), the Ascension, Pentecost, the Transfiguration (6 August) and the Dormition (15 August).

In Stony Stratford, these 12 icons in the top tier, on either side of the icon of the Mystical Supper, are (from left): the Ascension, the Nativity, the Baptism of Christ, the Entry into Jerusalem on Palm Sunday, the Raising of Lazarus and the Crucifixion; and the Harrowing of Hell or the Resurrection, the Incredulity of Saint Thomas, Pentecost, the Transfiguration, the Presentation and the Annunciation.

The fifth in this top tier of 12 icons in Stony Stratford is the icon of the Raising of Lazarus, and the Greek title above reads Ἡ Εγερση του Λαζάρου (He Egerse tou Lazarou). The icon is also known in Greek as Ἡ Ανάσταση του Λαζάρου (He Anastase tou Lazarou), the Resurrection of Lazarus.

In the Orthodox Calendar, Lazarus Saturday marks the end of Lent and the beginning of the Easter or Paschal cycle. It is known as Το Σάββατο του Λαζάρου (To Sabbato tou Lazarou), the Saturday of Lazarus. The story of the raising of Lazarus is found only in John 11.

The icon takes us to Bethany on the outskirts of the Jerusalem, in a rocky landscape where, according to tradition, the tomb of Lazarus has been hollowed out In one of the rocks.

Here, once again, Christ is the most prominent figure in the icon. His grief is obvious, but we can still see that he is divine. This is manifest firstly in his majestic stance, and secondly, by the fact that the people present are looking not at Lazarus but at Christ.

Christ is holding a scroll in his left hand, while his right hand is extended towards Lazarus, in blessing or in with a gesture that is intense.

Christ’s halo contains a cross, although only three arms of the cross are visible, indicating a Trinitarian reference. Three Greek letters are in the three arms of the cross: Ο ΩΝ, ὁ ὤν (Ho On), ‘He Who Is’. These letters form the present participle, ὤν, of the Greek verb to be, with a masculine singular definite article, ὁ. A literal translation of Ὁ ὬΝ would be ‘the being one,’ although ‘He who is’ is a better translation. These words are the answer Moses received on Mount Sinai when he asked for the name of him to whom he was speaking (Exodus 3: 14a; see John 8: 58). In the Septuagint, this is ἐγώ εἰμί ὁ ὢν, ego eimi ho on, ‘I am he who is’ or ‘I am’.

Above Christ’s left shoulder are the letters IC and XC, forming the Christogram ICXC (for ‘Jesus Christ’). The IC is composed of the Greek characters iota (Ι) and lunate sigma (C, instead of Σ, ς) – the first and last letters of Jesus in Greek (Ἰησοῦς); in XC the letters are chi (Χ) and again the lunate sigma – the first and last letters of Christ in Greek (Χριστός).

A young man is removing the shroud’s bands while another is moving the slab away from the entrance to the tomb.

Mary and Martha, the sisters of Lazarus, are prostrate before Christ, their faces lined with unspeakable grief. The apostles too show the same sentiments of deep solemnity and lamentation so full of self-denial.

This icon contains elements that are both divine and human. Other icons, such as the Ascension and the Resurrection, may retain their mystery obscure while their symbolic character is obvious. Here, everything is comprehensible and obvious.

Leonid Alexandrovich Ouspensky (1902-1987), one of the most important Russian émigré icon writers of the last century, writes: ‘The icon gives us the external, the natural side of the miracle, making it as accessible to human perception and examination, as it was when the actual miracle was performed, and exactly as it was described in the Bible.’

The scene is a moving one, with the people who have comes to console the two grief-stricken sisters seen in the background. ‘One of the onlookers covers his nose, for ‘there is a stench because he has been dead four days’ (John 11: 39). They become eyewitnesses of the miracle, and many of them, having ‘seen what Jesus did believed in him’ (John 11: 45).

The icon of the Raising of Lazarus also recalls Christ’s words to Martha: ‘I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die’ (John 11: 25-26).

In the Eastern Orthodox tradition, Lazarus would become the first bishop of Kition or Kiteia, modern-day Larnaca on the south coast of Cyprus. Latin Christianity had a different tradition in which Lazarus, Mary and Martha were set adrift in a boat by hostile people, and miraculously floated to Marseille on the south coast of France, where Lazarus became the first bishop. It is a legend that seems to have developed by the 13th century, and it is likely to have confused the biblical Lazarus with another bishop in France.

Mary and Martha at the feet of Jesus … a detail in the icon of the Raising of Lazarus in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Saturday 29 June 2024, the Festival of Saint Peter and Paul, Apostles):

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), has been ‘Anglican support and advocacy for exiled people in Northern France.’ This theme was introduced on Sunday with a programme update by Bradon Muilenburg, Anglican Refugee Support Lead in Northern France, the Diocese in Europe, the Diocese of Canterbury and USPG.

The USPG Prayer Diary today (Saturday 29 June 2024, Saint Peter and Saint Paul) invites us to pray:

Lord, let us remember the examples of St Peter and St Paul, two of your most loyal disciples. May we seek to emulate the conviction of their faith through our deeds and words.

The Collect:

Almighty God,
whose blessed apostles Peter and Paul
glorified you in their death as in their life:
grant that your Church,
inspired by their teaching and example,
and made one by your Spirit,
may ever stand firm upon the one foundation,
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.

Post Communion Prayer:

Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel:
by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love; through Jesus Christ our Lord.

Collect on the Eve of Trinity V:

Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The new iconostasis or icon stand installed in the Greek Orthodox Church in Stony Stratford in recent weeks (Photograph: Patrick Comerford, 2024)

An introduction to the Stony Stratford iconostasis (15 June 2024)

Yesterday’s reflection

Continued tomorrow

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

Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

Saint Peter (left) and Saint Paul (right) amnong the carved figures on the west front of Lichfield Cathedral (Photograph: Patrick Comerford, 2024)

28 June 2024

Celebrating 100 years of
Geza Vermes, Jesus scholar
and Dead Sea Scrolls expert
who reclaimed his Jewish identity

Geza Vermes, Dead Sea Scrolls expert, Jesus scholar and Jewish theologian … born 100 years ago on 22 June 1924 (Photograph: Patrick Comerford)

Patrick Comerford

The past week has seen the 100th anniversary of the birth of Professor Geza Vermes (1924-2013), one the leading Jewish scholars in Britain in the 20th century. He was the first Oxford Professor of Jewish Studies, and one of the world’s leading authorities on the Dead Sea Scrolls, the origins of Christianity, and the Jewish culture and identity of Jesus.

He was born into an assimilated Jewish family, but when he was six his parents converted to Catholicism he was baptised. He survived the Holocaust, and his eventful life later included ordination to the priesthood, a return to Judaism, appointment to a university chair at Oxford, and a voluminous output on the Dead Sea Scroll and on the Jewish identity of the historical Jesus.

Geza Vermes was born in Makó, Hungary, 100 years ago last Saturday, on 22 June 1924, and died 11 years ago at the age of 88 on 8 May 2013. The Vermes family was of Jewish background but had given up religious practice by the mid-19th century. His mother Terézia (Riesz) was a schoolteacher; his father Erno was a journalist and poet who was close to the leading Hungarian intellectuals of the day.

When the family moved to Gyula, his parents converted to Catholicism, and he was six when all three were baptised. Referring to his parents’ conversion, Geza Vermes later said it was a way to escape from the rise in antisemitism across Europe, yet his mother took their conversion seriously and became a devout Catholic.

Geza Vermes attended a Catholic primary school, and when he finished his Catholic secondary school he considered becoming a priest. He was turned down by the Jesuits, but was accepted by the Diocese of Nagyvárad. At the age of 18, he entered the seminary at Szatmárnémeti in north-east Hungary (now Satu Mare in Romania) in 1942 to prepare for ordination. The move would save his life.

Nazi Germany invaded Hungary on 19 March 1944, and within just 52 days, between May and July, 440,000 Jews were deported to Auschwitz. Terézia and Erno Vermes were murdered in the Holocaust but their son never learned when, where or how. He remained hidden by the Church until Russian troops liberated Budapest on Christmas Eve 1944.

He resumed his studies for the priesthood, but an attempt to join the Dominicans was rebuffed. Instead he joined the Order of the Fathers of Notre-Dame de Sion, and entered their house in Leuven, Belgium, in 1948, and was ordained in 1950. At the Catholic University of Leuven, he specialised in Oriental history, civilisations and languages and received post-graduate degrees in theology and philosophy. He received his doctorate in theology in 1952 with the first dissertation written on the Dead Sea Scrolls and their historical framework.

In 1947, an Arab shepherd had chanced upon the first scrolls – texts written in ancient Hebrew and its sister language Aramaic – in a cave in the cliffs at Qumran by the shore of the Dead Sea. These were published rapidly, but reports kept circulating that more caves containing more manuscripts were being found.

With his careful analysis, Geza Vermes argued that the Jewish sect behind the scrolls originated at the time of the Maccabean crisis in the mid-second century BCE.

After completing his doctorate, Vermes was moved from Leuven to the community’s house in Paris. There he studied under the French Jewish scholar Georges Vajda, a graduate of the Rabbinical Seminary of Budapest, and Renée Bloch introduced him to the field of Midrash or Jewish Biblical commentary. He worked closely with Paul Demann, who also had Hungarian Jewish origins. Together they challenged antisemitism in Catholic education and ritual of the time. The Second Vatican Council would later accept many of the theological arguments by Vermes, Demann and Bloch.

On a visit to Britain in 1955, a mutual friend introduced him to Pamela Hobson Curle, a poet and a scholar of the Jewish philosopher Martin Buber. They fell in love, but Pam was then married to Adam Curle (1906-2006), a professor of education and psychology at Exeter University and later a Quaker peace activist, and she was the mother of two young daughters, while Geza was still a Catholic priest.

Pam separated from her husband, Geza left the Fathers of Sion and took up a teaching post in 1957 at the University of Newcastle, where he taught Biblical Hebrew, and they married in 1958. They continued to collaborate in academic work and writing until she died in 1993.

He enhanced his scholarly reputation with Scripture and Tradition (1961), a seminal study of early Jewish bible commentary. As one of the first scholars to examine the Dead Sea Scrolls, he completed the standard English translation, The Dead Sea Scrolls in English (1962). It became a best-seller and made him a household name. It became his best-known work, and was revised later and much augmented.

He joined the Faculty of Oriental Studies at the University of Oxford in 1965, when he was appointed Reader in Jewish Studies. Some members of the Jewish community opposed his appointment, but he was supported by Oxford luminaries such as David Daube (1909-1999), then Regius Professor of Civil Law and known for his work in Biblical law.

Vermes later embraced his Jewish identity, and in 1970 he reconverted to Judaism as a liberal Jew, and became a member of the Liberal Jewish Synagogue in North London.

He told the Jewish Chronicle he considered himself ‘someone who belongs to Judaism without practising it and who has a great respect for certain teachings of Christianity.’ In an interview many years later, he said: ‘In fact, I never was anything but a Jew with a temporary sort of outer vestment. I realised I ought to recognise my genuine identity.’

He threw himself into college life as a Fellow of the newly founded Iffley College, which metamorphosed within a year into Wolfson College under the presidency of Isaiah Berlin. His achievements in what he described as ‘the wonderland of Oxford’ were extensive: he taught modules on the Mishnah, he was the editor of the Journal of Jewish Studies from 1971 until his death, turning it into one of the foremost in its field.

Vermes published Jesus the Jew: A historian’s reading of the Gospels in 1973, a controversial book that secured his enduring status as a public intellectual. It was one of the earliest of his many studies of Jesus and the origins of Christianity, and he helped launch the new quest for the historical Jesus.

He became one of the most important voices in contemporary Jesus research, and was described as the greatest Jesus scholar of his time. In Jesus the Jew, he describes Jesus as a thoroughly Jewish Galilean charismatic. In The Gospel of Jesus the Jew (1981), he examines Jewish parallels to Jesus’s teaching.

These were followed by Jesus and the World of Judaism (1983) and The Religion of Jesus the Jew (1993), The Changing Faces of Jesus (2000), which I reviewed for The Irish Times in 2000, The Authentic Gospel of Jesus (2003), and Jesus: Nativity, Passion, Resurrection (2010). In Christian Beginnings: From Nazareth to Nicaea (ad 30–325) (2012), he traces the evolution of the figure of Jesus from Jewish charismatic in the synoptic Gospels to equality with God in the Council of Nicea in 325 CE.

His work on Jesus focused principally on the Jewishness of the historical Jesus, within the broader context of the narrative scope of Jewish history and theology, while questioning and challenging the basis of the Christian doctrine on Jesus.

Previously, New Testament scholars had struggled to deal adequately with the Jewishness of Jesus. For Vermes, Jesus the Jew was inescapably Jesus the Galilean Jew. He argued that Galilee had a distinctive ethos that made Judaism there different from Judaism in Judaea or in the Diaspora.

He argued that the Jesus of the Synoptic Gospels overlapped with portraits of Galilean contemporaries preserved in rabbinic tradition, resembling them in character and behaviour, but outstripping them in eloquence.

He wrote that the Gospel image of Jesus must be inserted into the historical canvas of Palestine in the first century CE, with the help of the works of Flavius Josephus, the Dead Sea Scrolls and early rabbinic literature. He believed the historical Jesus can be retrieved only within the context of first-century Galilean Judaism. For example, he pointed to the way the word ‘carpenter’ can be used in the Talmud for a very learned man, and suggested the New Testament description of Joseph as a carpenter could indicate he was wise and literate in the Torah.

With Fergus Millar and Martin Goodman, Vermes substantially revised Emil Schurer’s three-volume work, The History of the Jewish People in the Age of Jesus Christ over a period of 27 years.

The Oxford Centre for Hebrew and Jewish Studies … Geza Vermes directed the Oxford Forum for Qumran Research (Photograph: Patrick Comerford)

Geza Vermes became the first Oxford Professor of Jewish Studies in 1989 before he retired in 1991. He was one of the founding Iffley Fellows at Wolfson College, and directed the Oxford Forum for Qumran Research at the Oxford Centre for Hebrew and Jewish Studies. He was also a member of the academic council of Leo Baeck College.

He helped build up Jewish studies as an academic discipline in Oxford. He inspired the creation of the British Association for Jewish Studies in 1975 and the European Association for Jewish Studies in 1981 and was the founding president of both. He attracted a group of talented students to work with him, many of whom became scholars of distinction.

He continued to work on the Dead Sea Scrolls, and thanks to his persistence access to the unpublished scrolls was granted to interested scholars in 1991. He edited and with Philip Alexander of Manchester, his first doctoral student at Oxford, published the Cave 4 fragments of the Dead Sea Sect’s rule-book, the so-called Community Rule. It was published as Discoveries in the Judaean Desert XXVI in 1998.

His An Introduction to the Complete Dead Sea Scrolls, revised edition (2000), is a study of the collection at Qumran.

He was interviewed on Desert Island Discs in June 2000, and the one disc he chose to take to his desert island was Bach’s St Matthew Passion. His deeply felt comments on the recitative ‘Now from the sixth hour’ led to a cameo appearance some months later on Songs of Praise.

In 2004, when journalists from The Guardian invited him to a press preview of Mel Gibson’s The Passion of the Christ to judge its authenticity, he chortled derisively, ‘It’s quite obvious that none of the actors could speak Aramaic.’ As one Guardian journalist put it, Vermes ‘knew hokum when he saw it.’

Penguin Books celebrated the golden jubilee of The Dead Sea Scrolls in English at Wolfson College, Oxford, on 23 January 2012. The book has sold half-a-million copies worldwide, and a 50th anniversary edition was published in the Penguin Classics series.

He was a Professor Emeritus of Jewish Studies and Emeritus Fellow of Wolfson College, Oxford, and he continued to teach at the Oriental Institute in Oxford until he died.

He had a doctorate from Oxford (DLitt 1988) and honorary doctorates from many universities. He was a Fellow of the British Academy and a Fellow of the European Academy of Arts, Sciences and Humanities.

Pamela died in 1993, and in 1996 he married Margaret Unarska, a Polish scientist whom he and Pam had known for years. Geza Vermes died 11 years ago on 8 May 2013 at the age of 88.

May his memory be a blessing, זיכרונו לברכה

Shabbat Shalom, שבת שלום


Penguin Books celebrated the golden jubilee of ‘The Dead Sea Scrolls in English’ at Wolfson College in 2012 … Geza Vermes was a Fellow of Wolfson College (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2024:
50, Friday 28 June 2024

The icon for Palm Sunday or the entry of Christ into Jerusalem in the new iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Patrick Comerford

The week began with the Fourth Sunday after Trinity (Trinity IV, 23 June 2024), and Monday was the Feast of the Birth of Saint John the Baptist. Today (28 June), the calendar of the Church of England in Common Worship remembers Saint Irenæus (ca 200), Bishop of Lyons and Teacher of the Faith.

Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the icons in the new iconostasis or icon stand in the Greek Orthodox Church in Stony Stratford.

3, a prayer from the USPG prayer diary;

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

The icon depicting Palm Sunday is fourth from the left among the 12 feasts depicted in the upper tier of the new iconostasis in Stony Stratford (Photograph: Patrick Comerford, 2024; click on images to view full screen)

Matthew 8: 1-4 (NRSVUE):

1 When Jesus had come down from the mountain, great crowds followed him, 2 and there was a man with a skin disease who came to him and knelt before him, saying, “Lord, if you are willing, you can make me clean.” 3 He stretched out his hand and touched him, saying, “I am willing. Be made clean!” Immediately his skin disease was cleansed. 4 Then Jesus said to him, “See that you say nothing to anyone, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.”

Christ arrives in Jerusalem, followed by the disciples … a detail in the icon of Palm Sunday in the iconostasis or icon stand in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

The Stony Stratford iconostasis 13: Christ’s Entry into Jerusalem (Palm Sunday, Η Βαϊοφόρος):

Over the last few weeks, I have been watching the building and installation of the new iconostasis or icon screen in the Greek Orthodox Church in Stony Stratford. In my prayer diary over these weeks, I am reflecting on this new iconostasis, and the theological meaning and liturgical significance of its icons and decorations.

The lower, first tier of a traditional iconostasis is sometimes called Sovereign. On the right side of the Beautiful Gates or Royal Doors facing forward is an icon of Christ, often as the Pantokrator, representing his second coming, and on the left is an icon of the Theotokos (the Virgin Mary), symbolising the incarnation. It is another way of saying all things take place between Christ’s first coming and his second coming.

The six icons on the lower, first tier of the iconostasis in Stony Stratford depict Christ to the right of the Royal Doors, as seen from the nave of the church, and the Theotokos or the Virgin Mary to the left. All six icons depict (from left to right): the Dormition, Saint Stylianos, the Theotokos, Christ Pantocrator, Saint John the Baptist and Saint Ambrosios.

Traditionally, the upper tier has an icon of the Mystical Supper in the centre, with icons of the Twelve Great Feasts on either side, in two groups of six: the Nativity of the Theotokos (8 September), the Exaltation of the Cross (14 September), the Presentation of the Theotokos (21 November), the Nativity of Christ (25 December), the Baptism of Christ (6 January), the Presentation of Christ in the Temple (2 February), the Annunciation (25 March), the Entry into Jerusalem (Palm Sunday), the Ascension, Pentecost, the Transfiguration (6 August) and the Dormition (15 August).

In Stony Stratford, these 12 icons in the top tier, on either side of the icon of the Mystical Supper, are (from left): the Ascension, the Nativity, the Baptism of Christ, the Entry into Jerusalem on Palm Sunday, the Raising of Lazarus and the Crucifixion; and the Harrowing of Hell or the Resurrection, the Incredulity of Saint Thomas, Pentecost, the Transfiguration, the Presentation and the Annunciation.

The fourth in this top tier of 12 icons in Stony Stratford is the icon of Palm Sunday or Christ’s Triumphant Entry into Jerusalem, which recounts an event narrated in all four gospels: Matthew 21: 1-11; Mark 11: 1-11; Luke 19: 28-44; and John 12: 12-19.

In the Greek Orthodox tradition, this icon is called H Βαϊοφόρος (I Baiophoros, meaning ‘The Palm-bearing.’ Βαϊον (baion) in Greek means ‘a palm branch or leaf,’ and the suffix -φόρος (-phoros) comes from the Greek word meaning ‘to bear, to carry.’ This ending is found in the name of Saint Christophoros the ‘Christ-bearer,’ Saint Christopher.

Christ’s arrival in Jerusalem on a colt or donkey would have been bewildering to people who expected a military Messiah to free them from Roman. The donkey symbolises an animal of peace and a colt is representative of the gentiles – so either animal would have been confusing to the people of Jerusalem: a king entering a city on a horse meant war, but a king arriving on a donkey meant peace.

To the left is the Mount of Olives and to the right is the city of Jerusalem, often depicted with the domed Temple. The composition of this icon creates movement that directs our attention towards the heavenly Jerusalem. The mountain and city walls serve as a geometric funnel directly to the city of Jerusalem. Even the bending palm tree in the background and the lowered head of the colt or donkey draw our eyes towards the city.

In iconography, buildings often represent the Church, and in some versions of this icon the city of Jerusalem anachronistically includes a temple with a cross on top.

In his left hand Christ holds a scroll indicating he is the fulfilment of the prophecies. A scroll in the hand tells the viewer that this person has authority and wisdom. It also refers to Christ as the one who is worthy to open the scroll (see Revelation 5: 1-5).

Christ’s halo contains a cross, although only three arms of the cross are visible, indicating a Trinitarian reference. Three Greek letters are in the three arms of the cross: Ο ΩΝ, ὁ ὤν (Ho On), ‘He Who Is’. These letters form the present participle, ὤν, of the Greek verb to be, with a masculine singular definite article, ὁ. A literal translation of Ὁ ὬΝ would be ‘the being one,’ although ‘He who is’ is a better translation. These words are the answer Moses received on Mount Sinai when he asked for the name of him to whom he was speaking (Exodus 3: 14a; see John 8: 58). In the Septuagint, this is ἐγώ εἰμί ὁ ὢν, ego eimi ho on, ‘I am he who is’ or ‘I am’.

Above Christ’s shoulders are the letters IC and XC, forming the Christogram ICXC (for ‘Jesus Christ’). The IC is composed of the Greek characters iota (Ι) and lunate sigma (C, instead of Σ, ς) – the first and last letters of Jesus in Greek (Ἰησοῦς); in XC the letters are chi (Χ) and again the lunate sigma – the first and last letters of Christ in Greek (Χριστός).

In some icons, Christ looks back at his disciples and followers as though to encourage them to persevere through this difficult phase. In this icon, he looks forward towards his glory as he leads the Apostles.

Typically, the two most visible disciples behind Christ are Saint Peter and Saint John, who are the pillars of the Church. Behind them, the Apostles may look a little confused and fearful. Many iconographers depict them with expressions of mixed wonder and apprehension, if only because they do not understand why Christ is returning to a place of danger where the religious and political authorities were planning his death.

Child’s play conveys a visual reminder of Christ’s words, ‘Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it’ (Mark 10: 15). Children are shown climbing the palm tree, laying their outer tunics before Christ and in many icons laying branches down. Laying garments beneath someone’s feet is a symbol of total surrender – think of the story of Sir Walter Raleigh laying his cloak before Queen Elizabeth I.

The people of Jerusalem are richly dressed, with hints of gold trimmings around the hems of their robes, like robes worn at a wedding or for greeting a King.

In some icons, when the children remove their outer garments, they are wearing white tunics which, like baptismal gowns, represent purity and innocence. Sometimes a child is shown pulling a thorn from the foot of another child who acquired it by climbing a palm tree, demonstrating that spiritual ascent can be painful or difficult.

A child chops branches off a palm tree … a detail in the icon of Palm Sunday in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Friday 28 June 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 ‘Anglican support and advocacy for exiled people in Northern France.’ This theme was introduced on Sunday with a programme update by Bradon Muilenburg, Anglican Refugee Support Lead in Northern France, the Diocese in Europe, the Diocese of Canterbury and USPG.

The USPG Prayer Diary today (Friday 28 June 2024) invites us to pray:

We pray that the Church would accompany people in exile in their loss of home, friends and family. May they be beacons of light, safety and hospitality for all those in need.

The Collect:

O God, the protector of all who trust in you,
without whom nothing is strong, nothing is holy:
increase and multiply upon us your mercy;
that with you as our ruler and guide
we may so pass through things temporal
that we lose not our hold on things eternal;
grant this, heavenly Father,
for our Lord Jesus Christ’s sake,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Eternal God,
comfort of the afflicted and healer of the broken,
you have fed us at the table of life and hope:
teach us the ways of gentleness and peace,
that all the world may acknowledge
the kingdom of your Son Jesus Christ our Lord.

Collect on the Eve of Saint Peter and Saint Paul:

Almighty God,
whose blessed apostles Peter and Paul
glorified you in their death as in their life:
grant that your Church,
inspired by their teaching and example,
and made one by your Spirit,
may ever stand firm upon the one foundation,
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 new iconostasis or icon stand installed in the Greek Orthodox Church in Stony Stratford in recent weeks (Photograph: Patrick Comerford, 2024)

An introduction to the Stony Stratford iconostasis (15 June 2024)

Yesterday’s reflection

Continued tomorrow

The entry into Jerusalem on Palm Sunday … a fresco in Analipsi Church in Georgioupoli in Crete (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.