The sun sets on 2024 … sunset at the harbour in Rethymnon in Crete (Photograph: Patrick Comerford, 2024)
Patrick Comerford
As the sun sets on 2024, and as I look forward to the New Year and the promises of 2025, I find it helpful this evening to look back on the past year, with all its blessings, and at both the new and the missed opportunities.
The year began on a very low note, with two of us feeling sorry for ourselves and isolated with another round of Covid-19, with no opportunity and no inclination to ring in the New Year. Of course, we recovered, and it is good to reflect on what an interesting year this has been.
As well as visiting places throughout Ireland, north and south, and England, my travels this year brought me to France, Greece, the Netherlands, Singapore and Kuching in East Malaysia.
Presenting a church bell to Father Jeffry Renos Nawie, Saint Matthias Chapel and the people of Sinar Baru
We spent almost five weeks in Kuching (15 October to 18 November), staying for the first week in the Marian, a boutique hotel that had once been the diocesan guesthouse, and before that a school boarding house for a girls’ school and the home of the Ong family.
For the rest of our visit, we stayed for four weeks in Charlotte’s flat in Chinatown, in the heart of the old town of Kuching.
In the past, I have had many working visits to Japan, Korea, China and Hong Kong in East Asia, but this was my first time to visit south-east Asia.
The highlights of the those five weeks in Sarawak included an afternoon on Damai Beach on the shores of the South China Sea as Charlotte and I celebrated our first wedding anniversary, seeing the Orangutans in Semenggoh Nature Reserve south of Kuching, a morning at the Sarawak Cultural Village, and a day in BaKo National Park.
We crossed the river on sampans at night, took a river cruise at sunset, ate out with family members and friends, went swimming in the pool at the Marian, and learned about the work in Kuching of the Irish architect Denis Santry from Cork. We also visited many cathedrals, churches, mosques, a Sikh temple and Chinese or Taoist and Buddhist temples, a theological college and graveyards. I even went in search of the Jewish community of Kuching that never existed.
Father Jeffry Renos Nawie of Saint Augustine’s Church, Mambong, brought us on whistle-stop tours of up to 20 churches in the Diocese of Kuching, including the seven churches and chapels in his own mission district.
In a thank-offering to celebrate our first wedding anniversary, Charlotte and I presented a new church bell to Father Jeffry, Saint Matthias Chapel and the people of Sinar Baru.
There were two stopovers in Singapore in October and November. Because of flight cancellations and rerouting, we missed the first opportunity to stay over in Singapore. But on the return journey we stayed in the Chinatown district of Singapore, visited many of the major sites, and, of course, sought out the street art, took a boat trip on the river and sipped a Singapore Sling in Raffles Hotel.
Once again, I went in search of churches, cathedrals, synagogues, mosques and Hindu, Buddhist and Chinese temples. It was particularly interesting to see the influence of five key Irish figures on the layout, streets and architecture of Singapore: Sir Orfeur Cavenagh from Wexford, George Drumgoole Coleman from Drogheda, and Denis Santry and Denis Lane McSwiney, both from Cork, and William Cuppage from Dublin.
Early morning on Rue Saint Séverin, in the Latin Quarter of Paris, off the Boulevard Saint-Michel (Photograph: Patrick Comerford, 2024)
My optimum definition of visiting somewhere is staying overnight. Using that yardstick, I have slept in 15 different beds in the past 12 months – not counting the sleeps I tried to catch on two overnight flights between Paris and Singapore, but including an unexpected stay in an hotel at Schiphol Airport in October when our flight from Birmingham to Amsterdam was delayed, and we were rerouted through Paris.
My minimum definition of visiting somewhere is if my feet are on the ground and I stop over long enough to have coffee and something to eat. This means we were in Paris three times this year: a delayed honeymoon in Paris in February, and two very brief stop-overs at Charles de Gaulle Airport in October and November on the way to and from Singapore and Kuching.
Our visit to Paris earlier in the year was what in reality was a delayed honeymoon, just two months after our wedding at the end of last year.
It was my first time to travel on the Eurostar, and we stayed in the Hotel Europe-Saint-Séverin on Rue St Séverin. We were in the heart of the Latin Quarter, a few steps away from the Boulevard Saint-Michel and across the river from Notre Dame Cathedral, where the restoration work was still under way but near completion.
We went in search of stories about Jean-Paul Sartre, Simone de Beauvoir, James Joyce and Samuel Beckett, I visited synagogues, churches and museums, and I found the house where Vladimir Nikolaievich Lossky, one of the more influential Orthodox theologians, had lived in the 1940s and 1960s.
The olive groves on the hillsides between Piskopianó and Koutouloufári above Hersonissos (Photograph: Patrick Comerford)
I returned to Greece in April, spending almost a week between Western Easter and Orthodox Easter in Rethymnon, where I stayed in the Brascos Hotel, overlooking the Municipal Gardens and close to the old town and the Venetian harbour. Since the mid-1980s, Rethymnon has been the nearest I have to any home town in Greece.
There was time for coffee, drinks, and even a long lingering lunch or two with old friends in Rethymnon, Platanias, Koutouloufari, Piskopiano, Iraklion and Panormos.
I had walks on the beaches and harbours in Rethymnon, Platanias, Hersonissos and Panrmos, it was exhilarating to stroll again in the hills and by the olive groves in Koutouloufari and Piskopiano. And I visited some favourite old churches and monasteries, browsed in the bookshops in the narrow streets of the old town, and watched the sunset behind the harbour and the Fortezza.
Looking across Dublin Bay from Blackrock to Howth Head during a summer visit to Dublin (Photograph: Patrick Comerford, 2024)
There were six visits to Ireland this year, including five return visits to Dublin. They included three family visits in June, August and shortly before Christmas this month. I stayed over on those three visits, in the Harcourt Hotel on Harcourt Street (June), the Martello Hotel in Bray, Co Wicklow (August), and the Travelodge in Rathmines (December).
During the visit in August, we had opportunities too to see the Iveagh Gardens in detail and to visit Newman House and the Museum of Literature Ireland (MoLI) on Saint Stephen’s Green.
We were in Belfast for two nights in September, when we were invited to a family celebration near Templepatrick, Co Antrim.
A school reunion in September involved lunch in Peploe’s restaurant on Saint Stephen’s when about 30 or more of us who left school at Gormanston, Co Meath, after the Leaving Certificate exams in 1969. It was surprising to see so many of us still looking hale and hearty in our early-to-mid 70s. But that lunch in September and a business meeting in October were flying visits, literally, flying into Dublin in the morning, and back to Birmingham late in the evening.
My family visit to Dublin shortly before Christmas was also an opportunity to hear about the current campaign to protect Kenilworth Square, Rathgar, from plans by Saint Mary’s College to develop its rugby and cricket facilities in the square.
Walking by the river and through Christchurch Meadows in Oxford (Photograph: Patrick Comerford, 2024)
I have been living in Stony Stratford, on the northern edges of Milton Keynes, for almost three years, and it offers me many opportunities to explore neighbouring cities, towns and countryside, to return to parts of England I have known for most of my life, and to see some new parts of England that I am only beginning to explore on my ‘escapades’.
I was in Norwich for the first time this year, when we stayed there in March while visiting an old friend. This was also an opportunity to visit Norwich Cathedral, the house and church associated with Julian of Norwich, and some of the places associated with Quaker history.
I was in Oxford for hospital tests towards the end of the year, but there were visits to Oxford throughout the year, to meet an old friend from India who is an Orthodox priest and theologian, to visit the exhibition ‘Kafka, Making of an Icon’ in the Weston Library, for the Corpus Christi procession from the Chapel of Pusey House to Saint Barnabas, Jericho, to see Holman Hunt’s ‘Light of the World’ in the Chapel of Keble College and visit other churches and chapels, to follow parts of the ‘Alice in Wonderland’ trail, for long lingering pub lunches in the King’s Arms with friends, and time to browse in bookshops, especially Blackwells.
There were walks through Christchurch Meadows, by the Cherwell and the Isis and by the boathouses, and to search for the oldest and longest-established coffee house in Europe.
I was back in Cambridge three times this year – twice on the way to and from the USPG conference in High Leigh, and again in November for the seminar and celebrations in Westminster College marking the 25th anniversary of the Institute for Orthodox Christian Studies. During those visits I also had the opportunity drop in again to Sidney Sussex College.
There have been days in London amd short ‘escapades’ to Aston, Beachampton, Bedford, Blisworth, Eaton Socon and Eaton Ford, Hampstead, Handsworth, Hoddesdon, Lamport, Leicester, Loughton, Northampton, Roade, St Neots, and Woughton-on-the-Green, there were forays in search of the traditional coffee houses that give their names to streets in Coffee Hall in Milton Keynes, and there was another visit to the museum at Bletchley Park.
Each time I see Comberford and Comberford Hall between Tamworth and Lichfield I recall old family stories (Photograph: Patrick Comerford, 2024)
I was in Lichfield and Tamworth throughout the year. In Lichfield, I attended the mid-day Eucharist and Choral Evensong in the cathedral, had lunch in the Hedgehog and went for long walks along Cross in Hand Lane, through Beacon Park and by Minster Pool and Stowe Pool.
In Tamworth, there were return visits to the Comberford Chapel in Saint Editha’s Collegiate Church and the Moat House, the former Comberford family home on Lichfield Street, and I was invited by the Tamworth and District Civic Society to deliver a lecture in April on the Wyatt architectural dynasty.
Each time I pass Comberford and Comberford Hall on the train between Tamworth and Lichfield, I continue to be filled with warm feelings and to recall past family stories.
However, one visit to Lichfield and Tamworth almost became a catastrophe when I lost my phone on the train. I never recovered it, and trying to recover contacts and update passwords and accounts remains a Sisyphean task even months later.
My researches on Comberford and Comerford links continued throughout the year. I was in Aston, near Birmingham, not only to visit the home of Aston Villa at Villa Park, but also to visit Aston Hall and to visit Saint Peter and Saint Paul Church to see an unusual Comberford family monument.
There were Comberford connections to explore closer to home too, at Stoke Bruerne in Northamptonshire and the neighbouring village of Shutlanger, where the house now known as the Monastery in Shutlanger was the main house on the Parles and Comberford estate in that part of Northamptonshire in the 15th and 16th centuries.
‘The Mother and Child’ sculpture by Glynn Williams in a courtyard in Milton Keynes University Hospital (Photograph: Patrick Comerford, 2024)
The year began wrapped up in bed with two of us feeling very sorry for ourselved during yet another attack of Covid-19. But my major health concerns this year included monitoring my continuing recovery from a stroke almost three years ago, and monitoring the symptoms of my pulmonary sarcoidosis and a severe deficiency of Vitamin B-12.
I returned to Milton Keynes University Hospital on 18 March to remember the second anniversary of my stroke in March 2022. There were seven other visits to the hospital in Milton Keynes, in March, June, twice in July, August, October and November, for respiratory and cardiac tests and CT scans, and further tests in the Whitehouse Health Centre near Milton Keynes in October and the John Radcliffe Hospital, Oxford, earlier this month.
I have yet another respiratory or lung test in Milton Keynes Hospital later this week.
I moved from High Street, Wexford, 50 years ago (Photograph: Patrick Comerford, 2024)
This has been a year of milestone anniversaries in my life story, some of which have been a delight and pleasure, but some of which I have not responded to with the grace and generosity that I ought to expect even of myself:
It is 55 years since I finished school at Gormanston College (1969).
It is 50 years since I left Wexford and the Wexford People and moved to Dublin and The Irish Times in 1974 and got married the first time in Dublin.
It has been 45 years since I was student in Japan, based in Tokyo for a full term in 1979 on a fellowship from Journalistes en Europe and Nihon Shimbun Kyokai, and with the support of Douglas Gageby, editor of The Irish Times.
It has been 45 since years since I became involved in re-founding the Irish Campaign for Nuclear Disarmament (CND) and as chair of Irish CND.
It has been 40 years since Mercier Press published my first book, Do You Want to Do for NATO? (1984).
It has been 40 years aince completing a Post-Graduate Diploma in Ecumenical Theology at the Irish School of Ecumenics and Trinity College Dublin in 1984, and beginning the BD course at the Kimmage Manor and the Pontifical University Maynooth.
It is 35 years since my elder son was born in 1989.
It has been 30 years since I was appointed Foreign Desk Editor of The Irish Times in 1994, and 30 years since I was commissioned in Christ Church Cathedral as a diocesan reader in the Church of Ireland.
It has been 25 years since I began training for ordination at the Church of Ireland Theological College (now CITI) in 1999.
It has been 20 years since my father died in December 2004.
It is 15 years since I stood down as chair of the Dublin University Far East Mission in 2009.
It has been 10 years since my mother died in May 2014.
The former Bea House on Pembroke Park … memories of student days at the Irish School of Ecumenics 40 years ago (Photograph: Patrick Comerford, 2024)
I am still waiting for Permission to Officiate (PTO) in the Diocese of Oxford. It is a difficult and at times heart-breaking process, and more difficult in the major Church seasons such as Easter and Christmas, and as I look forward to the 25th anniversary of my ordination as deacon in 2000.
But the local clergy in the Milton Keynes deanery have gone out of their way to welcome me to chapter meetings in the past year in local churches and parishes, including Bletchley, Shenley, Shenley Church End, Wavenden and Wolverton.
I continue to sing with the bass line in the parish choir in the Church of Saint Mary and Saint Giles, Stony Stratford. We rehearse each Wednesday, sing at the Parish Eucharist most Sundays, and we have also sung in All Saints’ Church, Calverton.
I attended the Cathedral Eucharist in Saint Thomas’s Cathedral each Sunday while we were staying in Kuching. During those five weeks, I visited the two cathedrals in Kuching and countless churches throughout the Diocese of Kuching.
There have been visits to Christ Church, Oxford, Lichfield Cathedral, Southwark Cathedral, Saint Anne’s Cathedral, Belfast, St Alban’s Cathedral, Leicester Cathedral, the two cathedrals in Norwich, the cathedrals in Rethymnon and Iraklion in Crete, the two cathedrals in Dublin, Christ Church and Saint Patrick’s, the two cathedrals in Kuching, Saint Thomas’s and Saint Joseph’s, and the two cathedrals in Singapore, Saint Andrew’s and the Good Shepherd.
Although I am no longer a trustee of the Anglican mission agency USPG (United Society Partners in the Gospel), I continue to be involved in its work, and deaw on the USPG prayer diary in my own online prayer diary each morning. I took part in the annual conference of USPG in High Leigh, near Hoddesdon, Hertfordshire, in July, when I was invited to lead the intercessions at the Eucharist on the closing day, and attended the annual founders’ day celebrations for USPG and SPCK in Saint Alban’s Church, Holborn, earlier in the year.
I watched the new iconostasis being put in place in the Greek Orthodox Church in Stony Stratford, where I have been warmly welcomed at the Good Friday and Easter liturgies and other celebrations, as well as numerous coffee mornings.
As well as churches, cathedrals and synagogues, there have been visits to mosques in England, Kuching and Singapore, and to Buddhist, Chinese or Taoist, Hindu, Jain and Sikh temples.
I took part in the Holocaust Memorial Day commemoration at the MK Rose in Campbell Park, Milton Keynes, and the Hiroshima Day commemorations at the Japanese Peace Pagoda by Willen Lake, and attended the Kol Nidre Service at Yom Kippur and the Chanukah party last weekend in our local synagogue.
Sunday afternoon by the beach at Bako in Sarawak looking out at the South China Sea (Photograph: Patrick Comerford, 2024)
During the summer months, Charlotte organised a street party, so we all got to know each other better as neighbours in Church Mews and White Horse Lane.
Living off the High Street in Stony Stratford for almost three years now, I miss being close to the sea, and opportunities to walk on a beach or by the sea. But during one visit to Dublin there were opportunities for walks by the shore in both Blackrock and Bray; there were walks on the beaches in Rethymnon, Platanias and Panormos and by the harbours in Rethymnon and Iraklion in Crete; and walks on the beaches in Sarawak in Bako National Park and by the South China Sea at Damai Beach Resort.
There were walks by the Ouse in Stony Stratford, Bedford and St Neots, the Cam in Cambridge, the Cherwell and the Isis or Thames and the boat clubs in Oxford, the Thames in London, the Liffey in Dublin, the Seine in Paris and by the rivers in Kuching and Singapore; there were strolls by Willen Lake in Milton Keynes and the Balancing Lakes near Wolverton; I had canal-side walks in Great Linford, Stoke Bruerne and Wolverton; there were boat trips on the canal in Stoke Bruerne, on the rivers in Kuching and Singapore and in Bako National Park in Sarawak; and there was time to enjoy the regatta and Dragon Boat races in Kuching.
Although I walk 3-5 km a day, I remain a couch potato when it comes to sports. But I was an enthusiastic television fan of the Irish rugby team, of the Irish and English rowers in the Olympics and the Cambridge crew in the boat race, enjoyed the spectacular opening and closing ceremonies at the Paris Olympics, enjoyed the Euros 2024, and kept up-to-date with results for Aston Villa, the Leinster rugby team and the Wexford hurlers.
A walk by the canal near Great Linford (Photograph: Patrick Comerford, 2024)
I continue to contribute to books, write papers and reviews for journals and magazines, and some of my photographs have been published too in books, magazines – and even in one calendar for next year.
My publications in 2024 included the Προλογος (‘Foreword’) in Ελληνικα Δημοτικα Τραγουδια, Greek Folk Songs by Panos Karagiorgos, (Thessaloniki, Εκδοτικος Οικος Κ & Μ Σταμουλη); a paper on ‘The Lamport Crucifix’ and photographs in 50 Years of the Lamport Hall Preservation Trust, edited by Catriona Finlayson (Lamport, 2024); a short description of ‘Bourke’s House’ in Denis O’Shaughnessy’s The Story of Athlunkard Street, 1824-2024 (Limerick, 2024), which has run to three printings and has sold out each time; the ‘Foreword’ and a photograph in Rod Smith’s Clancarty – the high times and humble of a noble Irish family (Tauranga, New Zealand: Eyeglass Press); and a small, six-page pamphlet with Sarah Friedman, Milton Keynes & District Reform Synagogue: an introduction, with six of my photographs.
I wrote a paper on Saint Patrick for Conversations, a new journal edited by Bernard Treacy and published by Dominican Publications in Dublin; and wrote a book review for The Journal of Malankara Orthodox Theological Studies, published by the Orthodox Theological Seminary in Kerala, India.
There were features and photographs about Bishop Richard Rawle, a 19th century Vicar of Tamworth and SPG-supported Bishop in Trinidad, and about the stained glass artist William Wailes in Tamworth Heritage Magazine; a photograph of Bryce House illustrating February 2025, in ‘Garnish Island Calendar 2025’ produced for a school, Glengarriff, Co Cork; and a photograph in The Liberty, a local newspaper in Dublin. I also continue to write occasionally for The Irish Times.
We visited Lamport Hall in rural Northamptonshire for the launch of Catriona Finlayson’s lavishly illustrated 50 Years of the Lamport Hall Preservation Trust, and met many of the other contributors to the publication.
I was supposed to launch Rod Smith’s book, Clancarty – the high times and humble of a noble Irish family, on the history of the Trench family in London in October. But, in my haste to get to London on time, I boarded the wrong train at Milton Keynes, and ended up instead in Crewe. A return train was never going to get me back to London on time. My embarrassment was redeemed in part, I hope, by recording what I had planned to say first on the train and later when I got back to Stony Stratford, and posting both recordings on YouTube.
I felt so sorry for Rod Smith, who had travelled all the way from New Zealand for the book launch, and we had met in Hampstead a few days earlier to plan what I was going to say. I could only hope the other book launch in Ballinasloe was less of a disaster.
I continue to blog about twice a day, with a prayer diary each morning and a second posting later in the day.
Thoughts shared for the launch of Rod Smith’s book ‘Clancarty – the high times and humble of a noble Irish family’ in London (Patrick Comerford, 2024)
I continue to serve as a trustee of the Retreat, a local almshouse off the High Street in Stony Stratford, and took part in a training day for almshouse trustees in Birmingham.
Throughout the year I have been involved in the Town Centre Working Group, a committee of Stony Stratford Town Council and successfully completing a commission for a public sculpture for Stony Stratford. In the course of that project, I have visited and photographed public sculptures already in situ in Stony Stratford, Wolverton, the campus of the Open University in Milton Keynes and in the grounds of Tamworth Castle.
It was a duty and a privilege to vote in this year’s local and general elections in May and July. I canvassed on the day of the general election and while I am pleased with the election results, including the results in Milton Keynes and Lichfield, I am concerned about the rise of Farage and Reform as part of the rise of the far-right across Europe and North America.
I was in Dublin to vote in the European elections, but this year’s general election in Ireland is probably the first I have not been able to vote in. From a distance, I was sorry to see my old friend Brendan Howlin retire from politics, I was delighted to see George Lawlor, former Mayor of Wexford, elected to the Dail, and I could breathe a sigh of relief that the expected upsurge in support for Sinn Fein was never realised.
A morning with the orangutans in Semenggoh Wildlife Centre (Patrick Comerford, 2024)
On the overnight flight from Paris to Singapore in October, I found it difficult to sleep and kept my eye on the flight path. It was interesting how many conflict zones had to be avoided: Ukraine, Russia, Syria, Israel, the West Bank, Yemen, many parts of the Gulf, Afghanistan … It made the map more interesting, but may have added up to an extra hour to the flight time, and made me more acutely aware of how fragile the world is.
Of course, I am deeply concerned about the continuing aggressive war Russia is waging in Ukraine and the conflicts being fought on so many fronts in the Middle East – in Gaza, Israel, Palestine, Lebanon, Syria and Yemen.
Of course, I am deeply concerned about the plight of refugees the world seems to have forgotten trying to cross the Mediterranean and the Channel and living in hellish conditions in northern France, on Greek islands, and in so many places across the world.
Of course, I am worried about the real threat Nigel Farage and his party could still pose to democracy in Britain, and about the rise of the far throughout Europe.
Of course, I am worried about the rise in antisemitism, Islamophobia, racism and misogyny, remembering that January 2025 marks the 80th anniversary of the liberation of the concentration camps, and that the coming year marks the 80th anniversary of the end of World War II.
And, of course, I am worried about the damage that is going to be wreaked not only in the US but across the globe during another four years of a Trump presidency, with Elon Musk pulling the strings as the puppet master, and what this could mean for the world economy, for democracy, for human rights, the climate change, for fundamental justice, decency and honesty in the public sphere.
There is no Planet B, as one campaign slogan reminds us. There is Nowehere else to go.
During our visit to Norwich earlier this year, we had dinner one evening in the small town of Acle on the Norfolk Broads. But it was too late in the evening to think of going to Great Yarmouth 8 or 9 miles to the east for a walk by the sea.
There is a marshy area by the River Bure about three miles from Acle that was once known as Nowhere or No-Where. The villagers of Acle had salt-pans there to produce salt and in 1861 there were four inhabited houses in Nowehere and 16 residents. Originally, Nowhere was an extra-parochial liberty, until it was formally incorporated into Acle parish in 1862.
The name Nowhere no longer appears in maps and gazetteers, so I cannot say that this year I actually visited Nowehere. But then, there’s nowhere in Nowhere to have a coffee, and certainly nowhere there to stay overnight.
Happy New Year
Taking leave of 2024 and looking forward to 2025 (Photograph: Patrick Comerford, 2024)
31 December 2024
As the sun sets on 2024,
I look back on the past year,
and wonder about a world
that has Nowhere to go
Labels:
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Crete 2024,
End of year review,
Family History,
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Daily prayer in Christmas 2024-2025:
7, Tuesday 31 December 2024,
New Year’s Eve
‘On the Seventh Day of Christmas … seven swans-a-swimming’ on the Grand Canal at Inchicore, Dublin (Photograph: Patrick Comerford)
Patrick Comerford
On the seventh day of Christmas my true love sent to me … ‘seven swans a-swimming, six geese a-laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
We have come to the end of December, the end of the year, the end of 2024. This is New Year’s Eve, the seventh day of Christmas and the Hanukkah holiday continues today. Tomorrow is New Year’s Day.
Today, the Calendar of the Church of England in Common Worship remembers John Wyclif (1384), an early, pre-Reformation reformer. Before today begins, before I even begin to look back on the past year or to start thinking of New Year’s resolutions, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Christ in Majesty’ by Sir Ninian Comper in Southwark Cathedral, surrounded by seven doves, symbolising the seven gifts of the Holy Spirit (Photograph: Patrick Comerford)
John 1: 1-18 (NRSVA):
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. 15 (John testified to him and cried out, ‘This was he of whom I said, “He who comes after me ranks ahead of me because he was before me”.’) 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.
The Four Cardinal Virtues and the Three Theological Virtues … windows in the Church of Sant Jaume in Barcelona (Photographs: Patrick Comerford)
Today’s Reflection:
‘To begin at the beginning’ – these are the opening lines of Under Milk Wood by Dylan Thomas (1954).
Or I might begin with words from Alice in Wonderland by Lewis Carrol. In Chapter 12, the White Rabbit puts on his spectacles.
‘Where shall I begin, please your Majesty?’ he asked.
‘Begin at the beginning,’ the King said gravely, ‘and go on till you come to the end: then stop.’
TS Eliot’s ‘East Coker,’ the second of his Four Quartets, is set at the end of the year and opens:
In my beginning is my end.
It is December, and he goes on to say:
In my beginning is my end. Now the light falls
Across the open field, leaving the deep lane
Shuttered with branches, dark in the afternoon …
The opening words at the beginning of a play, a novel or a poem – or for that matter, a sermon – can be important for holding the reader’s or the listener’s attention and telling me what to expect. Begin as you mean to go on.
That is why I am surprised that Charles Dickens waits until the second sentence in David Copperfieldto say: ‘To begin my life with the beginning of my life …’
At the very end of the year, the Gospel reading at the Eucharist is the beginning of Saint John’s Gospel: ‘In the beginning was the Word, and the Word was with God, and the Word was God …’
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the seven swans a-swimming on this day as figurative representations of the seven gifts of the Holy Spirit or the seven virtues – Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord – or they might even represent the seven churches of the Book of Revelation.
Sir Ninian Comper’s East Window in Southwark Cathedral shows Christ in Majesty in the centre light, with the Virgin Mary on the left and Saint John the Evangelist on the right. Christ sits enthroned above the world surrounded by seven doves, symbolising the seven gifts of the Holy Spirit: Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord.
Christ is depicted in the window as a youthful figure, with a globe or the world below his feet bearing seven stars representing the seven churches in the Book of Revelation:
• Ephesus (Revelation 2: 1-7): known for toil and not patient endurance, and separating themselves from the wicked; admonished for having abandoned their first love (2: 4).
• Smyrna (Revelation 2: 8-11): admired for its affliction and poverty; about to suffer persecution (2: 10).
• Pergamum (Revelation 2: 12-17): living where ‘Satan’s throne is; needs to repent of allowing heretics to teach (2: 16).
• Thyatira (Revelation 2: 18-29): known for its love, faith, service, and patient endurance; tolerates the teachings of a beguiling and prophet who refuses to repent (2: 20).
• Sardis (Revelation 3: 1-6): admonished for being spiritually dead, despite its reputation; told to wake up and repent (3: 2-3).
• Philadelphia (Revelation 3: 7-13): known for its patient endurance and keeping God’s word (3: 10).
• Laodicea (Revelation 3: 14-22): is neither cold nor hot, but lukewarm, called on to be earnest and repent (3: 19).
The cardinal virtues comprise a set of four virtues recognised in Classical writings and are usually paired with the three theological virtues.
The cardinal virtues are the four principal moral virtues on which all other virtues hinge: prudence, justice, fortitude, and temperance. The three theological virtues are: faith, hope and love. Together, the cardinal virtues and the theological virtues comprise what are known as the seven virtues.
Plato is the first philosopher to discuss the cardinal virtues when he discusses them in the Republic. In his Rhetoric, Aristotle writes: ‘The forms of Virtue are justice, courage, temperance, magnificence, magnanimity, liberality, gentleness, prudence, wisdom.’ Cicero, like Plato, limits the list to four virtues.
Saint Ambrose, Saint Augustine of Hippo and Saint Thomas Aquinas adapted them, and Saint Ambrose was the first to use the term ‘cardinal virtues.’
The three Theological Virtues are: Faith, Hope and Love (see I Corinthians 13).
As we step into the New Year, we know that our world is a deeply uncertain place. Few of us predicted the events of the last few years – the return of Covid-19 in many new strains, a major land war in Europe, the conflicts on many fronts in the Middle East, the unresolved refugee crises, the rise of the far-right across Europe, the dreaded return of Donald Trump to a second term of office … Where shall I begin to imagine what lies ahead in 2025?
Once again, I call to mind TS Eliot in East Coker:
O dark dark dark. They all go into the dark …
I said to my soul, be still, and let the dark come upon you
Which shall be the darkness of God …
Yet, in this apocalyptic, visionary, poem, Eliot is neither all doom nor all gloom. He talks about Faith
… pointing to the agony
Of death and birth.
And he concludes East Coker:
Old men ought to be explorers
Here and there does not matter
We must be still and still moving
Into another intensity
For a further union, a deeper communion
Through the dark cold and empty desolation,
The wave cry, the wind cry, the vast waters
Of the petrel and the porpoise. In my end is my beginning.
‘On the Seventh Day of Christmas … seven swans-a-swimming’ on the Grand Canal at Harold’s Cross, Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 31 December 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 ‘We Believe, We Belong: Nicene Creed’. This theme was introduced on Sunday by Dr Paulo Ueti, Theological Advisor and Regional Manager for Latin America and the Caribbean, USPG.
The USPG Prayer Diary today (Tuesday 31 December 2024) invites us to pray:
As we prepare to celebrate the new year, may the truth of this Creed continue to inspire us, reminding us that you, O God, have revealed yourself fully in Christ, the Word made flesh. Empower us to live in the fullness of this revelation, proclaiming your love to the world.
The Collect:
Almighty God,
who wonderfully created us in your own image
and yet more wonderfully restored us
through your Son Jesus Christ:
grant that, as he came to share in our humanity,
so we may share the life of his divinity;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Heavenly Father,
whose blessed Son shared at Nazareth the life of an earthly home:
help your Church to live as one family,
united in love and obedience,
and bring us all at last to our home in heaven;
through Jesus Christ our Lord.
Additional Collect:
God in Trinity,
eternal unity of perfect love:
gather the nations to be one family,
and draw us into your holy life
through the birth of Emmanuel,
our Lord Jesus Christ.
Collect on the Eve of the Naming and Circumcision of Jesus:
Almighty God,
whose blessed Son was circumcised
in obedience to the law for our sake
and given the Name that is above every name:
give us grace faithfully to bear his Name,
to worship him in the freedom of the Spirit,
and to proclaim him as the Saviour of the world;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Happy New Year
Yesterday’s Reflection
Continued Tomorrow
The Swan … once claimed to be the oldest pub in Lichfield, but has since been turned into a restaurant and apartments (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
On the seventh day of Christmas my true love sent to me … ‘seven swans a-swimming, six geese a-laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
We have come to the end of December, the end of the year, the end of 2024. This is New Year’s Eve, the seventh day of Christmas and the Hanukkah holiday continues today. Tomorrow is New Year’s Day.
Today, the Calendar of the Church of England in Common Worship remembers John Wyclif (1384), an early, pre-Reformation reformer. Before today begins, before I even begin to look back on the past year or to start thinking of New Year’s resolutions, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Christ in Majesty’ by Sir Ninian Comper in Southwark Cathedral, surrounded by seven doves, symbolising the seven gifts of the Holy Spirit (Photograph: Patrick Comerford)
John 1: 1-18 (NRSVA):
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. 15 (John testified to him and cried out, ‘This was he of whom I said, “He who comes after me ranks ahead of me because he was before me”.’) 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.
The Four Cardinal Virtues and the Three Theological Virtues … windows in the Church of Sant Jaume in Barcelona (Photographs: Patrick Comerford)
Today’s Reflection:
‘To begin at the beginning’ – these are the opening lines of Under Milk Wood by Dylan Thomas (1954).
Or I might begin with words from Alice in Wonderland by Lewis Carrol. In Chapter 12, the White Rabbit puts on his spectacles.
‘Where shall I begin, please your Majesty?’ he asked.
‘Begin at the beginning,’ the King said gravely, ‘and go on till you come to the end: then stop.’
TS Eliot’s ‘East Coker,’ the second of his Four Quartets, is set at the end of the year and opens:
In my beginning is my end.
It is December, and he goes on to say:
In my beginning is my end. Now the light falls
Across the open field, leaving the deep lane
Shuttered with branches, dark in the afternoon …
The opening words at the beginning of a play, a novel or a poem – or for that matter, a sermon – can be important for holding the reader’s or the listener’s attention and telling me what to expect. Begin as you mean to go on.
That is why I am surprised that Charles Dickens waits until the second sentence in David Copperfieldto say: ‘To begin my life with the beginning of my life …’
At the very end of the year, the Gospel reading at the Eucharist is the beginning of Saint John’s Gospel: ‘In the beginning was the Word, and the Word was with God, and the Word was God …’
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the seven swans a-swimming on this day as figurative representations of the seven gifts of the Holy Spirit or the seven virtues – Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord – or they might even represent the seven churches of the Book of Revelation.
Sir Ninian Comper’s East Window in Southwark Cathedral shows Christ in Majesty in the centre light, with the Virgin Mary on the left and Saint John the Evangelist on the right. Christ sits enthroned above the world surrounded by seven doves, symbolising the seven gifts of the Holy Spirit: Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord.
Christ is depicted in the window as a youthful figure, with a globe or the world below his feet bearing seven stars representing the seven churches in the Book of Revelation:
• Ephesus (Revelation 2: 1-7): known for toil and not patient endurance, and separating themselves from the wicked; admonished for having abandoned their first love (2: 4).
• Smyrna (Revelation 2: 8-11): admired for its affliction and poverty; about to suffer persecution (2: 10).
• Pergamum (Revelation 2: 12-17): living where ‘Satan’s throne is; needs to repent of allowing heretics to teach (2: 16).
• Thyatira (Revelation 2: 18-29): known for its love, faith, service, and patient endurance; tolerates the teachings of a beguiling and prophet who refuses to repent (2: 20).
• Sardis (Revelation 3: 1-6): admonished for being spiritually dead, despite its reputation; told to wake up and repent (3: 2-3).
• Philadelphia (Revelation 3: 7-13): known for its patient endurance and keeping God’s word (3: 10).
• Laodicea (Revelation 3: 14-22): is neither cold nor hot, but lukewarm, called on to be earnest and repent (3: 19).
The cardinal virtues comprise a set of four virtues recognised in Classical writings and are usually paired with the three theological virtues.
The cardinal virtues are the four principal moral virtues on which all other virtues hinge: prudence, justice, fortitude, and temperance. The three theological virtues are: faith, hope and love. Together, the cardinal virtues and the theological virtues comprise what are known as the seven virtues.
Plato is the first philosopher to discuss the cardinal virtues when he discusses them in the Republic. In his Rhetoric, Aristotle writes: ‘The forms of Virtue are justice, courage, temperance, magnificence, magnanimity, liberality, gentleness, prudence, wisdom.’ Cicero, like Plato, limits the list to four virtues.
Saint Ambrose, Saint Augustine of Hippo and Saint Thomas Aquinas adapted them, and Saint Ambrose was the first to use the term ‘cardinal virtues.’
The three Theological Virtues are: Faith, Hope and Love (see I Corinthians 13).
As we step into the New Year, we know that our world is a deeply uncertain place. Few of us predicted the events of the last few years – the return of Covid-19 in many new strains, a major land war in Europe, the conflicts on many fronts in the Middle East, the unresolved refugee crises, the rise of the far-right across Europe, the dreaded return of Donald Trump to a second term of office … Where shall I begin to imagine what lies ahead in 2025?
Once again, I call to mind TS Eliot in East Coker:
O dark dark dark. They all go into the dark …
I said to my soul, be still, and let the dark come upon you
Which shall be the darkness of God …
Yet, in this apocalyptic, visionary, poem, Eliot is neither all doom nor all gloom. He talks about Faith
… pointing to the agony
Of death and birth.
And he concludes East Coker:
Old men ought to be explorers
Here and there does not matter
We must be still and still moving
Into another intensity
For a further union, a deeper communion
Through the dark cold and empty desolation,
The wave cry, the wind cry, the vast waters
Of the petrel and the porpoise. In my end is my beginning.
‘On the Seventh Day of Christmas … seven swans-a-swimming’ on the Grand Canal at Harold’s Cross, Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 31 December 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 ‘We Believe, We Belong: Nicene Creed’. This theme was introduced on Sunday by Dr Paulo Ueti, Theological Advisor and Regional Manager for Latin America and the Caribbean, USPG.
The USPG Prayer Diary today (Tuesday 31 December 2024) invites us to pray:
As we prepare to celebrate the new year, may the truth of this Creed continue to inspire us, reminding us that you, O God, have revealed yourself fully in Christ, the Word made flesh. Empower us to live in the fullness of this revelation, proclaiming your love to the world.
The Collect:
Almighty God,
who wonderfully created us in your own image
and yet more wonderfully restored us
through your Son Jesus Christ:
grant that, as he came to share in our humanity,
so we may share the life of his divinity;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Heavenly Father,
whose blessed Son shared at Nazareth the life of an earthly home:
help your Church to live as one family,
united in love and obedience,
and bring us all at last to our home in heaven;
through Jesus Christ our Lord.
Additional Collect:
God in Trinity,
eternal unity of perfect love:
gather the nations to be one family,
and draw us into your holy life
through the birth of Emmanuel,
our Lord Jesus Christ.
Collect on the Eve of the Naming and Circumcision of Jesus:
Almighty God,
whose blessed Son was circumcised
in obedience to the law for our sake
and given the Name that is above every name:
give us grace faithfully to bear his Name,
to worship him in the freedom of the Spirit,
and to proclaim him as the Saviour of the world;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Happy New Year
Yesterday’s Reflection
Continued Tomorrow
The Swan … once claimed to be the oldest pub in Lichfield, but has since been turned into a restaurant and apartments (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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30 December 2024
Playing party games at
Hanukkah becomes
a reminder of the long
Jewish history in Greece
Chanukiot with a colourful array of candles at the Chanukah party in Milton Keynes and District Reform Synagogue (Photograph: Patrick Comerford, 2024)
Patrick Comerford
Hanukkah this year began on the evening of Christmas Day, 25 December – coinciding in a rare convergence with Christmas Day for the first time in 19 years – and Wednesday night is the last night of Hanukkah, with the eight days of celebration coming to a close on Thursday (2 January 2025).
I was invited to a Hanukkah party in Milton Keynes and District Reform Synagogue yesterday. Each evening, Jewish families everywhere light the Chanukiah or nine-branch Hanukkah menorah, commemorating both the miraculous lasting of a single day's cruse of oil for eight days in the Temple and the triumphant victory of the Hasmoneans over Antiochos Epiphanes and their Greek oppressors.
A variety of chanukiot, with a colourful array of candles, were lit at the end of yesterday’s party. Traditionally, Sephardic Jews light their chanukiot at nightfall, Ashkenazi Jews light their chanukiot about 12 minutes after the sun has set. Sephardic custom calls for the head of the household to light the menorah for everyone, while Ashkenazi tradition has each family member light their own menorah.
Each night follows a traditional order for lighting, from right to left, adding a new candle to the left each evening, to symbolise how light and holiness should always increase, never diminish and the menorah is placed in a visible place, such as a window facing the street. The last candles will be lit in Jewish households this evening.
At the party on Sunday afternoon, we were served traditional Hanukkah foods, including food fried in oil, commemorating the miracle of the oil cruse, variety of sufganiyot or doughnuts with a variety of fillings, latkes and chocolate coins, and we heard traditional Hanukkah songs in Hebrew, English and Ladino (Ocho Kandelikas).
The Cheder children taught us the significance of playing with dreidels, one of the Hanukkah customs. The dreidel has the Hebrew letters נ (nun), ג (gimel), ה (hey), פ (peh) and ש (shin), representing the initials of the Hebrew phrase ‘A Great Miracle Happened There’.
It is interesting how the story of Hanukkah is so often told as throwing off the shackles of an oppressive Greek ruler. Antiochos Epiphanes (Ἀντίοχος ὁ Ἐπιφανής) claimed to be a successor to Alexander the Great, but was seen by many as a usurper.
His eccentric, cruel and capricious rule included outlawing Jewish religious practices, desecrating the Temple in Jerusalem, setting up a statue of Zeus in the holy of holies and sacrificing a pig. The name Antiochos comes from the city of Antioch, while the title Epiphanes (Ἐπιφανής ) means ‘God Manifest’. But his behaviour led to contemporaries, in a wordplay, to call him Epimanes (Ἐπιμανής, ‘The Mad’).
A menorah in the Monasterioton Synagogue, the only surviving, pre-war working synagogue in Thessaloniki (Photograph: Patrick Comerford)
But I wonder how the Jewish community in Greece responds to some traditional presentations of Hanukkah as a conflict between Jews and Greeks.
A new short film from the World Jewish Congress released last week shows how the presence of Jews in Greece predates Antiochos Epiphanes and the Maccabean revolt, going back thousands of years to the Babylonian exile, ca 585 to 549 BCE. Alexander the Great's conquest of the ancient Kingdom of Judah and the incorporation of the region into his empire coincided with the founding of a long-term Jewish community in Greece. Under his rule, the Jewish communities flourished and many lived a largely Hellenised lifestyle, speaking Greek rather than Hebrew. The words synagogue, Pentateuch and Pentecost are Greek, for example.
The Hellenised Jews in Greek-speaking cities such as Alexandria and Antioch were known as ‘Romaniote’ communities. They translated Jewish prayers into Greek and the first translation of the Bible was the Septuagint in Greek. Romaniote communities developed throughout the Byzantine era and many Jews completely assimilated into Greek culture.
The Ottoman Turkish capture of Constantinople in 1453 changed the life of Jews and in the Greek-speaking world. But it also marked the beginning of a Sephardic Jewish presence in Greece, and Ladino eventually language became the official language of Greek Jews.
Thessaloniki became the largest Jewish city in the Mediterranean, with about 50 synagogues and Jews making up more than half of the population, so that the city was known as the ‘Mother of Israel’.
The Jewish Holocaust Memorial at Liberty Square … a bronze sculpture by Nandor Glid of a menorah whose flames are wrapped around human bodies (Photograph: Patrick Comerford, 2018)
On the eve of the Shoah, over 70,000 Jews lived in Greece and were part of the country’s everyday life and culture. But the Holocaust devastated the Greek Jewish community, and only 10,000 Jews were left in Greece at the end of World War II: 96.5% of the Jewish community had been murdered in the Nazi death camps in Poland. Fewer than 2,000 of the 50,000 Jews of pre-war Thessaloniki survived; almost all the Jews of Rhodes were rounded up and deported to Auschwitz.
The Greek Jewish community today numbers 4,200 to 6,000 people. The majority of Greek Jews live in Athens, followed by Thessaloniki. Jews are also present in Corfu, Chalkis, Ioannina, Larissa, Rhodes, Trikala, Volos and Crete, and 10 active synagogues. In Athens, there are two functioning synagogues opposite each other on the same street – one Romaniote and the other is Sephardic – Thessaloniki has three active synagogues, and there are several Jewish day schools throughout Greece.
Patrick Comerford
Hanukkah this year began on the evening of Christmas Day, 25 December – coinciding in a rare convergence with Christmas Day for the first time in 19 years – and Wednesday night is the last night of Hanukkah, with the eight days of celebration coming to a close on Thursday (2 January 2025).
I was invited to a Hanukkah party in Milton Keynes and District Reform Synagogue yesterday. Each evening, Jewish families everywhere light the Chanukiah or nine-branch Hanukkah menorah, commemorating both the miraculous lasting of a single day's cruse of oil for eight days in the Temple and the triumphant victory of the Hasmoneans over Antiochos Epiphanes and their Greek oppressors.
A variety of chanukiot, with a colourful array of candles, were lit at the end of yesterday’s party. Traditionally, Sephardic Jews light their chanukiot at nightfall, Ashkenazi Jews light their chanukiot about 12 minutes after the sun has set. Sephardic custom calls for the head of the household to light the menorah for everyone, while Ashkenazi tradition has each family member light their own menorah.
Each night follows a traditional order for lighting, from right to left, adding a new candle to the left each evening, to symbolise how light and holiness should always increase, never diminish and the menorah is placed in a visible place, such as a window facing the street. The last candles will be lit in Jewish households this evening.
At the party on Sunday afternoon, we were served traditional Hanukkah foods, including food fried in oil, commemorating the miracle of the oil cruse, variety of sufganiyot or doughnuts with a variety of fillings, latkes and chocolate coins, and we heard traditional Hanukkah songs in Hebrew, English and Ladino (Ocho Kandelikas).
The Cheder children taught us the significance of playing with dreidels, one of the Hanukkah customs. The dreidel has the Hebrew letters נ (nun), ג (gimel), ה (hey), פ (peh) and ש (shin), representing the initials of the Hebrew phrase ‘A Great Miracle Happened There’.
It is interesting how the story of Hanukkah is so often told as throwing off the shackles of an oppressive Greek ruler. Antiochos Epiphanes (Ἀντίοχος ὁ Ἐπιφανής) claimed to be a successor to Alexander the Great, but was seen by many as a usurper.
His eccentric, cruel and capricious rule included outlawing Jewish religious practices, desecrating the Temple in Jerusalem, setting up a statue of Zeus in the holy of holies and sacrificing a pig. The name Antiochos comes from the city of Antioch, while the title Epiphanes (Ἐπιφανής ) means ‘God Manifest’. But his behaviour led to contemporaries, in a wordplay, to call him Epimanes (Ἐπιμανής, ‘The Mad’).
A menorah in the Monasterioton Synagogue, the only surviving, pre-war working synagogue in Thessaloniki (Photograph: Patrick Comerford)
But I wonder how the Jewish community in Greece responds to some traditional presentations of Hanukkah as a conflict between Jews and Greeks.
A new short film from the World Jewish Congress released last week shows how the presence of Jews in Greece predates Antiochos Epiphanes and the Maccabean revolt, going back thousands of years to the Babylonian exile, ca 585 to 549 BCE. Alexander the Great's conquest of the ancient Kingdom of Judah and the incorporation of the region into his empire coincided with the founding of a long-term Jewish community in Greece. Under his rule, the Jewish communities flourished and many lived a largely Hellenised lifestyle, speaking Greek rather than Hebrew. The words synagogue, Pentateuch and Pentecost are Greek, for example.
The Hellenised Jews in Greek-speaking cities such as Alexandria and Antioch were known as ‘Romaniote’ communities. They translated Jewish prayers into Greek and the first translation of the Bible was the Septuagint in Greek. Romaniote communities developed throughout the Byzantine era and many Jews completely assimilated into Greek culture.
The Ottoman Turkish capture of Constantinople in 1453 changed the life of Jews and in the Greek-speaking world. But it also marked the beginning of a Sephardic Jewish presence in Greece, and Ladino eventually language became the official language of Greek Jews.
Thessaloniki became the largest Jewish city in the Mediterranean, with about 50 synagogues and Jews making up more than half of the population, so that the city was known as the ‘Mother of Israel’.
The Jewish Holocaust Memorial at Liberty Square … a bronze sculpture by Nandor Glid of a menorah whose flames are wrapped around human bodies (Photograph: Patrick Comerford, 2018)
On the eve of the Shoah, over 70,000 Jews lived in Greece and were part of the country’s everyday life and culture. But the Holocaust devastated the Greek Jewish community, and only 10,000 Jews were left in Greece at the end of World War II: 96.5% of the Jewish community had been murdered in the Nazi death camps in Poland. Fewer than 2,000 of the 50,000 Jews of pre-war Thessaloniki survived; almost all the Jews of Rhodes were rounded up and deported to Auschwitz.
The Greek Jewish community today numbers 4,200 to 6,000 people. The majority of Greek Jews live in Athens, followed by Thessaloniki. Jews are also present in Corfu, Chalkis, Ioannina, Larissa, Rhodes, Trikala, Volos and Crete, and 10 active synagogues. In Athens, there are two functioning synagogues opposite each other on the same street – one Romaniote and the other is Sephardic – Thessaloniki has three active synagogues, and there are several Jewish day schools throughout Greece.
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Daily prayer in Christmas 2024-2025:
6, Monday 30 December 2024
The Presentation in the Temple and the Flight into Egypt … scenes from Christ’s childhood years in windows designed by Father Vincent Chin in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford, 2024)
Patrick Comerford
On the sixth day of Christmas my true love sent to me … ‘six geese a-laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
This is the sixth day of Christmas, and the Hanukkah holiday continues today.
Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Christ Child in the Temple and the Holy Family in Nazareth … scenes from Christ’s childhood years in windows designed by Father Vincent Chin in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford, 2024)
Luke 2: 41-52 (NRSVA):
36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.
39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.
‘Christ in the House of His Parents’ (1850) by John Everett Millais
Today’s Reflection:
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the six geese a-laying as figurative representations of the six days of Creation (see Genesis 1).
The Gospel reading yesterday, for the First Sunday Christmas (Luke 2: 41-52), jumped from the story of Jesus’ birth in a stable in Bethlehem on Christmas Day to the story of the teenage Christ who is lost in the Temple on this first Sunday after Christmas.
It may have left some people wondering what happened to the intervening years, between the story of the stable and Jesus at the age of 12?
Saint Luke gives no account of the exile in Egypt or Herod’s slaughter of the innocent children. Instead, after the circumcision and naming of Jesus eight days after his birth and his presentation in the Temple at 40 days, we are told Mary and Joseph returned with him to Galilee and their own town of Nazareth, and that ‘the child grew and became strong, filled with wisdom; and the favour of God was upon him.’ The translation in the Authorised or King James Version says ‘the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.’
Very little is told about the childhood of Jesus, between his birth and the beginning of his public ministry, apart from the meeting in the Temple with Simeon and Anna and the 12-year-old being lost in the Temple.
Between the two Temple incidents, he spent the years of his childhood and youth growing, learning and developing. Nothing in Scripture suggests his divine nature disqualified him from the human experiences of learning and development.
The infinite, eternal God took on human flesh. This is the miracle of Christmas, the Incarnation. The Second Person of the Trinity, uncreated, without beginning and without end, at a particular time and place in history came into this world just like one of us, needing to grow, learn develop, for Jesus Christ was truly God and truly human.
As a normal child, he learned to walk and talk, probably learned several languages, including Aramaic, Hebrew and Greek, and perhaps a little Latin, hung around with the local children, learned the building and carpentry trades from Joseph, and probably went fishing too, went to the synagogue on Friday nights and on Saturdays, studied Scripture, learned how to pray and celebrated high days and holy days.
The stories of Christ as an apprentice in the workshop of Joseph the carpenter are popular and pious, but are not found in any Gospel narrative (see Luke 2: 39-40). But these ‘hidden years’ inspired Pre-Raphaelite artists and stained-glass artists in the 19th century, including John Everett Millais, William Holman Hunt and Nathaniel Westlake.
Sir John Everett Millais (1829-1869) was one of the founders of the Pre-Raphaelite Brotherhood, which was founded at his parents’ house in London. He completed his painting ‘Christ in the House of His Parents’ (1849-1850) in 1850. It is a work in oil on canvas, measures 86.4 cm × 139.7 cm and is in the Tate Britain in London.
Millais created controversy when this painting was first exhibited in 1850. But it brought the previously obscure Pre-Raphaelites to public attention and was a major contributor to the debate about Realism in the arts.
By the late 1850s, Millais was moving away from the Pre-Raphaelite style. His later works were enormously successful, making him one of the wealthiest artists of his day. His ‘Christ in the House of His Parents’ depicts the Holy Family in Saint Joseph’s carpentry workshop. The painting was controversial when it was first exhibited, prompting many negative reviews.
The realistic depiction of a carpentry workshop, especially the dirt and detritus on the floor, down to the details of Saint Joseph’s dirty fingernails, stirred criticism. Charles Dickens accused Millais of portraying the Virgin Mary as an alcoholic who looks ‘… so hideous in her ugliness that … she would stand out from the rest of the company as a Monster, in the vilest cabaret in France, or the lowest gin-shop in England.’
Dickens said the young Christ looks like a ‘hideous, wry-necked, blubbering, red-haired boy in a night-gown who seems to have received a poke playing in an adjacent gutter.’
Other critics also objected to the portrayal of Christ, one complaining that it was ‘painful’ to see ‘the youthful Saviour’ depicted as ‘a red-headed Jew boy.’ Others still suggested that the characters displayed signs of rickets and other disease associated with slum conditions.
Saint Joseph is making a door, which is laid on his carpentry work-table. Christ has cut his hand on an exposed nail, leading to a sign of the stigmata, prefiguring the crucifixion. As Saint Anne removes the nail with a pair of pincers, his concerned mother, the Virgin Mary, offers her cheek for a kiss while Saint Joseph examines his wounded hand.
The young Saint John the Baptist is bringing in water to wash the wound, and so prefigures his later baptism of Christ. An assistant of Saint Joseph, representing potential future Apostles, is watching all that is going on.
In the background we can see many objects that hep to further point up the theological significance of the subject. A ladder, referring to Jacob’s ladder and the ladder used to take Christ down from the cross, is leaning against the back wall. A dove, representing the Holy Spirit rests on it. Other carpentry implements refer to the Holy Trinity.
The sheep in the fold in the background represent Christ’s future followers, who know Christ as the Good Shepherd.
The painting was exhibited at the Royal Academy, with a companion piece by Millais’s colleague, William Holman Hunt, ‘A Converted British Family sheltering a Christian Missionary from the persecution of the Druids.’
John Ruskin supported Millais in letter to the press and in his lecture ‘Pre-Raphaelitsm,’ although he personally disliked the painting. Its use of Symbolic Realism led to a wider movement in which typology was combined with detailed observation.
Because of the controversy, Queen Victoria asked for the painting to be taken to Buckingham Palace so that she could view it in private. We do not know whether she was amused, but Millais said he hoped the painting ‘would not have a bad effect on her mind.’
The critical reception of the painting brought prompt attention to the Pre-Raphaelite movement and stimulated a debate about the relationship between modernity, realism and mediaevalism in the arts.
William Holman Hunt (1827-1910) was another founding member of the Pre-Raphaelite movement. His ‘The Shadow of Death’ is painted in oil on canvas, measures 214.2 cm × 168.2 cm, and is in the Manchester City Art Gallery.
Holman Hunt was born in Cheapside, London, on 2 April 1827, and died in Kensington on 7 September 1910. He concentrated on history and religious painting, and his best-known works include ‘The Light of the World,’ ‘The Finding of the Saviour in the Temple,’ ‘The Shadow of Death,’ and ‘The Scapegoat.’
He worked on ‘The Shadow of Death’ from 1870 to 1873, during his second visit to Jerusalem and the Holy Land. He painted it as he sat on the roof of his house in Jerusalem, and the work was completed it in 1873.
The artist shows Christ as a young man working as a carpenter in Saint Joseph’s workshop in Nazareth. The youthful Christ is stretching his arms after sawing wood. The shadow of his outstretched arms falls on a wooden spar on which carpentry tools hang, creating a shadow of death that prefigures the crucifixion. His mother, the Virgin Mary, looks up at the cross-shaped shadow, having been searching in a box where she keeps the gifts from the Magi.
Hunt’s depiction of Christ as a muscular hard-working craftsman was also probably influenced by Thomas Carlyle, who emphasised the spiritual value of honest labour and who earlier criticised Holman Hunt’s earlier depiction of Christ in ‘The Light of the World’ as ‘papistical’ because it showed Christ in regal clothing.
The portrayal of the Virgin Mary, who has carefully saved the Magi’s gifts, depicts the working class values of thrift, financial responsibility and honesty.
The first painting went on display in 1874, the year after its completion. It went on show in Dublin and Belfast in 1875. It was a popular success, especially among the working class, and was widely reproduced as an engraving. The profits from the prints paid for its donation to the city of Manchester in 1883, and it is now held by Manchester City Art Gallery.
Hunt also painted a smaller version in 1873. It was sold for £1.8 million in 1994, which at the time was the highest price paid for a Pre-Raphaelite painting.
Jesus as an apprentice in Joseph the Carpenter’s workshop … a window by NHJ Westlake in the south wall in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford)
Today’s Prayers (Monday 30 December 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 ‘We Believe, We Belong: Nicene Creed’. This theme was introduced yesterday by Dr Paulo Ueti, Theological Advisor and Regional Manager for Latin America and the Caribbean, USPG.
The USPG Prayer Diary today (Monday 30 December 2024) invites us to pray:
We pray for a Church that embraces diversity in all its forms. Help us recognise the beauty in differing expressions of faith and remain united in Christ without suppressing the unique voices within your Church.
The Collect:
Almighty God,
who wonderfully created us in your own image
and yet more wonderfully restored us
through your Son Jesus Christ:
grant that, as he came to share in our humanity,
so we may share the life of his divinity;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Heavenly Father,
whose blessed Son shared at Nazareth the life of an earthly home:
help your Church to live as one family,
united in love and obedience,
and bring us all at last to our home in heaven;
through Jesus Christ our Lord.
Additional Collect:
God in Trinity,
eternal unity of perfect love:
gather the nations to be one family,
and draw us into your holy life
through the birth of Emmanuel,
our Lord Jesus Christ.
Yesterday’s Reflection
Continued Tomorrow
‘The Shadow of Death’ (1870-1873) by William Holman Hunt
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
On the sixth day of Christmas my true love sent to me … ‘six geese a-laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
This is the sixth day of Christmas, and the Hanukkah holiday continues today.
Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Christ Child in the Temple and the Holy Family in Nazareth … scenes from Christ’s childhood years in windows designed by Father Vincent Chin in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford, 2024)
Luke 2: 41-52 (NRSVA):
36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.
39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.
‘Christ in the House of His Parents’ (1850) by John Everett Millais
Today’s Reflection:
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the six geese a-laying as figurative representations of the six days of Creation (see Genesis 1).
The Gospel reading yesterday, for the First Sunday Christmas (Luke 2: 41-52), jumped from the story of Jesus’ birth in a stable in Bethlehem on Christmas Day to the story of the teenage Christ who is lost in the Temple on this first Sunday after Christmas.
It may have left some people wondering what happened to the intervening years, between the story of the stable and Jesus at the age of 12?
Saint Luke gives no account of the exile in Egypt or Herod’s slaughter of the innocent children. Instead, after the circumcision and naming of Jesus eight days after his birth and his presentation in the Temple at 40 days, we are told Mary and Joseph returned with him to Galilee and their own town of Nazareth, and that ‘the child grew and became strong, filled with wisdom; and the favour of God was upon him.’ The translation in the Authorised or King James Version says ‘the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.’
Very little is told about the childhood of Jesus, between his birth and the beginning of his public ministry, apart from the meeting in the Temple with Simeon and Anna and the 12-year-old being lost in the Temple.
Between the two Temple incidents, he spent the years of his childhood and youth growing, learning and developing. Nothing in Scripture suggests his divine nature disqualified him from the human experiences of learning and development.
The infinite, eternal God took on human flesh. This is the miracle of Christmas, the Incarnation. The Second Person of the Trinity, uncreated, without beginning and without end, at a particular time and place in history came into this world just like one of us, needing to grow, learn develop, for Jesus Christ was truly God and truly human.
As a normal child, he learned to walk and talk, probably learned several languages, including Aramaic, Hebrew and Greek, and perhaps a little Latin, hung around with the local children, learned the building and carpentry trades from Joseph, and probably went fishing too, went to the synagogue on Friday nights and on Saturdays, studied Scripture, learned how to pray and celebrated high days and holy days.
The stories of Christ as an apprentice in the workshop of Joseph the carpenter are popular and pious, but are not found in any Gospel narrative (see Luke 2: 39-40). But these ‘hidden years’ inspired Pre-Raphaelite artists and stained-glass artists in the 19th century, including John Everett Millais, William Holman Hunt and Nathaniel Westlake.
Sir John Everett Millais (1829-1869) was one of the founders of the Pre-Raphaelite Brotherhood, which was founded at his parents’ house in London. He completed his painting ‘Christ in the House of His Parents’ (1849-1850) in 1850. It is a work in oil on canvas, measures 86.4 cm × 139.7 cm and is in the Tate Britain in London.
Millais created controversy when this painting was first exhibited in 1850. But it brought the previously obscure Pre-Raphaelites to public attention and was a major contributor to the debate about Realism in the arts.
By the late 1850s, Millais was moving away from the Pre-Raphaelite style. His later works were enormously successful, making him one of the wealthiest artists of his day. His ‘Christ in the House of His Parents’ depicts the Holy Family in Saint Joseph’s carpentry workshop. The painting was controversial when it was first exhibited, prompting many negative reviews.
The realistic depiction of a carpentry workshop, especially the dirt and detritus on the floor, down to the details of Saint Joseph’s dirty fingernails, stirred criticism. Charles Dickens accused Millais of portraying the Virgin Mary as an alcoholic who looks ‘… so hideous in her ugliness that … she would stand out from the rest of the company as a Monster, in the vilest cabaret in France, or the lowest gin-shop in England.’
Dickens said the young Christ looks like a ‘hideous, wry-necked, blubbering, red-haired boy in a night-gown who seems to have received a poke playing in an adjacent gutter.’
Other critics also objected to the portrayal of Christ, one complaining that it was ‘painful’ to see ‘the youthful Saviour’ depicted as ‘a red-headed Jew boy.’ Others still suggested that the characters displayed signs of rickets and other disease associated with slum conditions.
Saint Joseph is making a door, which is laid on his carpentry work-table. Christ has cut his hand on an exposed nail, leading to a sign of the stigmata, prefiguring the crucifixion. As Saint Anne removes the nail with a pair of pincers, his concerned mother, the Virgin Mary, offers her cheek for a kiss while Saint Joseph examines his wounded hand.
The young Saint John the Baptist is bringing in water to wash the wound, and so prefigures his later baptism of Christ. An assistant of Saint Joseph, representing potential future Apostles, is watching all that is going on.
In the background we can see many objects that hep to further point up the theological significance of the subject. A ladder, referring to Jacob’s ladder and the ladder used to take Christ down from the cross, is leaning against the back wall. A dove, representing the Holy Spirit rests on it. Other carpentry implements refer to the Holy Trinity.
The sheep in the fold in the background represent Christ’s future followers, who know Christ as the Good Shepherd.
The painting was exhibited at the Royal Academy, with a companion piece by Millais’s colleague, William Holman Hunt, ‘A Converted British Family sheltering a Christian Missionary from the persecution of the Druids.’
John Ruskin supported Millais in letter to the press and in his lecture ‘Pre-Raphaelitsm,’ although he personally disliked the painting. Its use of Symbolic Realism led to a wider movement in which typology was combined with detailed observation.
Because of the controversy, Queen Victoria asked for the painting to be taken to Buckingham Palace so that she could view it in private. We do not know whether she was amused, but Millais said he hoped the painting ‘would not have a bad effect on her mind.’
The critical reception of the painting brought prompt attention to the Pre-Raphaelite movement and stimulated a debate about the relationship between modernity, realism and mediaevalism in the arts.
William Holman Hunt (1827-1910) was another founding member of the Pre-Raphaelite movement. His ‘The Shadow of Death’ is painted in oil on canvas, measures 214.2 cm × 168.2 cm, and is in the Manchester City Art Gallery.
Holman Hunt was born in Cheapside, London, on 2 April 1827, and died in Kensington on 7 September 1910. He concentrated on history and religious painting, and his best-known works include ‘The Light of the World,’ ‘The Finding of the Saviour in the Temple,’ ‘The Shadow of Death,’ and ‘The Scapegoat.’
He worked on ‘The Shadow of Death’ from 1870 to 1873, during his second visit to Jerusalem and the Holy Land. He painted it as he sat on the roof of his house in Jerusalem, and the work was completed it in 1873.
The artist shows Christ as a young man working as a carpenter in Saint Joseph’s workshop in Nazareth. The youthful Christ is stretching his arms after sawing wood. The shadow of his outstretched arms falls on a wooden spar on which carpentry tools hang, creating a shadow of death that prefigures the crucifixion. His mother, the Virgin Mary, looks up at the cross-shaped shadow, having been searching in a box where she keeps the gifts from the Magi.
Hunt’s depiction of Christ as a muscular hard-working craftsman was also probably influenced by Thomas Carlyle, who emphasised the spiritual value of honest labour and who earlier criticised Holman Hunt’s earlier depiction of Christ in ‘The Light of the World’ as ‘papistical’ because it showed Christ in regal clothing.
The portrayal of the Virgin Mary, who has carefully saved the Magi’s gifts, depicts the working class values of thrift, financial responsibility and honesty.
The first painting went on display in 1874, the year after its completion. It went on show in Dublin and Belfast in 1875. It was a popular success, especially among the working class, and was widely reproduced as an engraving. The profits from the prints paid for its donation to the city of Manchester in 1883, and it is now held by Manchester City Art Gallery.
Hunt also painted a smaller version in 1873. It was sold for £1.8 million in 1994, which at the time was the highest price paid for a Pre-Raphaelite painting.
Jesus as an apprentice in Joseph the Carpenter’s workshop … a window by NHJ Westlake in the south wall in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford)
Today’s Prayers (Monday 30 December 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 ‘We Believe, We Belong: Nicene Creed’. This theme was introduced yesterday by Dr Paulo Ueti, Theological Advisor and Regional Manager for Latin America and the Caribbean, USPG.
The USPG Prayer Diary today (Monday 30 December 2024) invites us to pray:
We pray for a Church that embraces diversity in all its forms. Help us recognise the beauty in differing expressions of faith and remain united in Christ without suppressing the unique voices within your Church.
The Collect:
Almighty God,
who wonderfully created us in your own image
and yet more wonderfully restored us
through your Son Jesus Christ:
grant that, as he came to share in our humanity,
so we may share the life of his divinity;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Heavenly Father,
whose blessed Son shared at Nazareth the life of an earthly home:
help your Church to live as one family,
united in love and obedience,
and bring us all at last to our home in heaven;
through Jesus Christ our Lord.
Additional Collect:
God in Trinity,
eternal unity of perfect love:
gather the nations to be one family,
and draw us into your holy life
through the birth of Emmanuel,
our Lord Jesus Christ.
Yesterday’s Reflection
Continued Tomorrow
‘The Shadow of Death’ (1870-1873) by William Holman Hunt
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
29 December 2024
Denis Lane McSwiney,
the architect from Cork
who designed the Catholic
Cathedral in Singapore
The Cathedral of the Good Shepherd, designed by Denis Lane McSwiney from Cork, is the oldest Roman Catholic church in Singapore (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During our visit to Singapore last month, I visited a large number of churches, cathedrals and other places of worship, and admired the work of a number of Irish-born architects, including George Drumgoole Coleman (1795-1844) from Drogheda, who designed the original Saint Andrew’s Cathedral, the Armenian Church and many public buildings, and Denis Santry (1879-1960) who was born in Cork.
The Cathedral of the Good Shepherd in Singapore was designed by yet another Irish-born architect, Denis Lane McSwiney (1800-1867), who was also born in Cork, and who returned to live there when he retired. The cathedral is the oldest Roman Catholic church in Singapore. It sits within shaded grounds in the Museum Planning Area in the Civic District of Singapore, and it is bounded by Queen Street, Victoria Street and Bras Basah Road.
The Roman Catholic Church in Singapore at first was part of the Diocese of Malacca, established in 1558. But the history of a continuous Catholic presence in Singapore begins soon after Singapore was established as a British trading port in 1819, when European Catholics started arriving on the island.
Singapore was transferred to the Vicariate Apostolic of Ava and Pegu in 1838 and then to the Vicariate Apostolic of Siam in 1840. In 1841, the Catholic Church in Singapore was placed under the jurisdiction of the Vicariate Apostolic of Western Siam, the Vicariate Apostolic of the Malay Peninsula and then the Vicariate Apostolic of Malacca-Singapore.
The site of the Cathedral of the Good Shepherd in Singapore was allotted by the Resident Councillor, George Bonham, to Father Jean-Baptiste Boucho (Photograph: Patrick Comerford, 2024)
At first, Catholic Masses were celebrated in private homes, including the home of the Irish-born architect Denis McSwiney, until a small chapel was built.
The chapel was built wood and attap and had neither a tower nor spire. This first chapel stood on the site of the former Saint Joseph’s Institution buildings, now the site of the Singapore Art Museum, but it soon was too small for the rapidly expanding Catholic congregation.
Father Jean-Marie Beurel, a priest from the Society of Foreign Missions of Paris (MEP), secured a plot of land from the government to build a brick-and-mortar church. Denis McSwiney helped secure the site, which was allotted by the Resident Councillor, George Bonham, to Father Jean-Baptiste Boucho, a French missionary who had come from Penang.
The Government surveyor, John Turnbull Thomson (1821-1884), prepared the first design for the church, but it was considered too expensive to build and difficult to maintain. The design that was then accepted was by Denis McSwiney.
Donations came from both the local Catholics and Catholics abroad, including Maria Amalia of Naples and Sicily who was then the Queen of France, and later from Archbishop Michael J O’Doherty of Manila, who was from Co Mayo.
Inside the Cathedral of the Good Shepherd, facing east (Photograph: Patrick Comerford, 2024)
The church was designed by Denis Lane McSwiney (1800-1867) or Denis Lesley McSwiney from Cork, who came to Singapore in 1828. He was born in Cork on 11 October 1800, one of eight children of Patrick McSwiney and Ellen McSwiney; his brothers included two priests, Father Daniel McSwiney (1787-1845), parish priest of Bandon, Co Cork, and Father Patrick McSwiney (1791-1865), President of the Irish College, Paris (1828-1850).
McSwiney joined the East India Company and became a staff sergeant and then a public works sub-conductor, working in Madras (Chennai) and at Fort St George, the first English fortress in India. He married Anne Marren in Fort St George on 19 March 1825, and their first son, Patrick McSwiney, was born there in 1826 and baptised on Saint Patrick’s Day, 17 March. Denis McSwiney arrived with his family in Singapore in 1828. His daughter Ellen was born there in 1829, but died eight days later.
In Singapore, McSwiney became a merchant and contractor and clerk to the Irish-born architect George Drumgoole Coleman (1795-1844) from Drogheda.
Coleman was the first Superintendent of Public Works in Singapore and had a key role in designing and building much of early Singapore after it was founded by Sir Stamford Raffles in 1819. His surviving buildings in Singapore include the Armenian Church, Maxwell’s House, later the Old Parliament House, Caldwell House and, perhaps, the Jamae Mosque that gives its name to Mosque Street.
McSwiney was the father of two more children who were born in Singapore: a son Daniel Lawrence McSwiney (1830) and a daughter Julianna (1833-1862).
Anne McSwiney died at the age of 33 on 1 November 1833; Denis returned to Ireland on leave in 1835 and resigned from the East India Company on 4 January 1836. He married his second wife, Catherine (Kate) Mary Harnett, in Cork on 28 November 1836. They returned to Singapore, and two more daughters were born there: Maryann (1837) and Helen (1838).
The High Altar and sanctuary in the Cathedral of the Good Shepherd (Photograph: Patrick Comerford, 2024)
On McSwiney’s return, the French bishop celebrated Mass in his house on the corner of Bras Basah and Queen Street. Denis was involved in securing a site for the church, building work began on 18 June1843, and the Church of the Good Shepherd was completed on 6 June 1847.
His work done, McSwiney left Singapore for good with his second wife Kate and their children. They left on 7 October 1847 on board the Eleanor Russell and arrived in London four months later on 12 February 1848. They then returned home to Ballyvolane House, Cork, which had been the McSwiney family home for several generations.
His surviving son Daniel Lawrence emigrated to the US at the age of 19 in 1849. His only surviving daughter Marian Josephine married Robert Ferguson, of Queenstown (Cobh).
Denis McSwiney died at the age of 66 at Adelaide Terrace, Cork, on 22 August 1867. His will included property at Ballyvolane and in Singapore. His widow Catherine died in Queenstown (Cobh) aged 72 on 15 December 1869.
McSwiney designed only one other known building in Singapore: the first Assembly Rooms was built on the site of the old Hill Street Police Station, but it had become unserviceable in 1858, 10 years after it was built.
A monument to John Connolly from Tullamore who laid the foundation stone of the Church of the Good Shepherd in 1843 (Photograph: Patrick Comerford, 2024)
The foundation stone of the Church of the Good Shepherd was blessed by Bishop Jean-Paul-Hilaire-Michel Courvezy, Vicar Apostolic of Malacca-Singapore, on the Feast of Corpus Christi, 18 June 1843, and was laid by John Connolly, a merchant from Tullamore, King’s County (Offaly). The completed church was blessed and opened by Father Beurel on 6 June 1847.
McSwiney’s design was said to owe much to Coleman’s original Saint Andrew’s Church, but it was inspired by two churches in London: Saint Paul’s Church, Covent Garden, and Saint Martin-in-the-Fields, Trafalgar Square.
The cathedral is in the shape of a Latin cross, and its Tuscan columns surround the perimeters of the church. The stained-glass panels above the entrance doors and windows include one depicting the Madonna and Child, and another with Saint Joseph.
The main entrance at the west end of the cathedral serves as the porte-cochère (Photograph: Patrick Comerford, 2024)
The main entrance at the west end of the cathedral serves as the porte-cochère. The two side entrances at the nave are in the form of diminutive porticos and are smaller and less imposing than the entrances at the ends of the transept.
Over the centre door is a statue of the Good Shepherd in a niche, with an inscription over it that reads ‘I am the Good Shepherd’.
The nave is a simple hall without aisles. There are two transepts, also without aisles, and these are screened off by two doric columns on each side.
The eight large windows in the nave together with the other six at the transept and two at the sacristy are arched. Originally there were eight large windows in the transept until the walling up of the two fronting Victoria Street. The original timber louvred casements of the windows were replaced by glass shutters with green glass in 1937. The stained glass windows in the lunettes of the nave and transept windows were presented to the cathedral by Bishop Charles Arsène Bourdon.
The timber ceiling is in a concave form and is made up of three rows of six rectangular panels. All 18 panels are rather simply ornamented, with a simple rectangular border and a ceiling rose at their centres. The ceiling roses in the centre row are larger and more elaborate than those in the side rows. From the centre of each circle hangs a lamp.
The ceiling edge ends in a deeply moulded plaster cornice that runs along the length of the cathedral. As the height of the east end has been raised at different times, the dimensions of the entablature no longer relate to the columns properly, as their bases have been raised.
There are two confessionals to the left and right side of the nave and they are topped with pediments ornamented with a circle and cross at the centre. The Stations of the Cross are a set of 14 oil paintings on the walls of the nave. At the crossing is the final grave of Bishop Edouard Gasnier, the first bishop of the revived Diocese of Malacca.
The baptistry is in the north transept.
There are memorial plaques to John Connolly, Bishop Michel-Esther Le Turdu and Father Jean-Marie Beurel.
The 30-stop pipe organ in the choir loft is the oldest working pipe organ in Singapore (Photograph: Patrick Comerford, 2024)
The 30-stop pipe organ in the choir loft was installed by Bevington & Sons of London in 1912. It is the oldest working pipe organ in Singapore and the only pipe organ in a Roman Catholic Church in Singapore.
The cathedral was once lit with Victorian crystal chandeliers, but these have since been replaced with simpler lamps. Electric lighting was introduced in 1913 and electric fans in 1914.
The steeple was added in 1847 to a design by the Scottish architect Charles Andrew Dyce, modelled on the steeple John Turnbull Thomson added to the Saint Andrew’s Cathedral. It has three distinct sections: a rectangular cuboid base, an octagonal mid-section, and a six-sided conical top. A budded cross surmounts the steeple.
The three cathedral bells were cast by the Crouzet-Hildebrand Foundry in Paris.
The dedication to the Good Shepherd is associated with Saint Laurent-Joseph-Marius Imbert. It is said Father (later Bishop) Imbert was the first Catholic priest to celebrate Mass in Singapore, when he was on his way to Korea. Bishop Imbert was betrayed and arrested at a time when Catholics were being persecuted in Korea. He encouraged his fellow priests to surrender to prevent the extermination of Catholics in Korea, telling them ‘the good shepherd lays down his life for his sheep.’ He was beheaded on 21 September 1839.
When news of the Korean martyrs reached Singapore, it inspired Bishop Boucho and Father Beurel to name the new church after the Good Shepherd. Bishop Imbert and the other Korean martyrs were canonised in 1984, and his relics are enshrined in the Cathedral of the Good Shepherd.
Within the cathedral grounds, the original Parochial House was built in 1859 and is now Archbishop’s House. A second Parochial House, now the Cathedral Rectory, was designed by Father Charles-Benedict Nain and built in 1911.
Father Beurel was also built two mission schools in Singapore. He visited Paris in 1851 to recruit teachers and two teaching congregations – the Institute of the Brothers of the Christian Schools (Christian Brothers) and the Congregation of the Holy Infant Jesus (CHIJ) – came to Singapore and founded Saint Joseph’s Institution and the Convent of the Holy Infant Jesus.
The bishop's cathedra in the Cathedral of the Good Shepherd … the church became a cathedral in 1888 (Photograph: Patrick Comerford, 2024)
The church became a cathedral in 1888 when the Diocese of Malacca was revived. Bishop Edouard Gasnier, the first bishop of the revived Diocese of Malacca died in 1896 and is buried in the cathedral. His successor, Bishop René-Michel-Marie Fée, was consecrated bishop in the cathedral in 1896, and he consecrated the church as a cathedral on 14 February 1897.
Improvements to the cathedral were gradual. The dwarf wall, gate pillars and ornamental cast iron gates and railings around the grounds were completed in 1908.
When the Japanese occupied Singapore during World War II, the cathedral was used as an emergency hospital.
The Cathedral of the Good Shepherd was gazetted a national monument on 28 June 1973.
A major structural restoration of the cathedral in 2013-2016 addressed structural defects caused by new developments nearby. A new annexe building and basement were built at this time. The cathedral reopened on 20 November 2016 and was rededicated on 14 February 2017, 120 years after the original consecration in 1897.
The grounds include a bronze life-size statue of Pope John Paul II, a 7.38 meter-high cross, statues of the Virgin Mary and the Good Shepherd, and a statue of the Homeless Jesus by Timothy Schmaltz.
The Diocese of Malacca became the Archdiocese of Malacca in 1953, the Archdiocese of Malacca-Singapore in 1955, and the Archdiocese of Singapore in 1972. The present Archbishop of Singapore is Cardinal William Goh.
The Cathedral of the Good Shepherd was gazetted a national monument in 1973 (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During our visit to Singapore last month, I visited a large number of churches, cathedrals and other places of worship, and admired the work of a number of Irish-born architects, including George Drumgoole Coleman (1795-1844) from Drogheda, who designed the original Saint Andrew’s Cathedral, the Armenian Church and many public buildings, and Denis Santry (1879-1960) who was born in Cork.
The Cathedral of the Good Shepherd in Singapore was designed by yet another Irish-born architect, Denis Lane McSwiney (1800-1867), who was also born in Cork, and who returned to live there when he retired. The cathedral is the oldest Roman Catholic church in Singapore. It sits within shaded grounds in the Museum Planning Area in the Civic District of Singapore, and it is bounded by Queen Street, Victoria Street and Bras Basah Road.
The Roman Catholic Church in Singapore at first was part of the Diocese of Malacca, established in 1558. But the history of a continuous Catholic presence in Singapore begins soon after Singapore was established as a British trading port in 1819, when European Catholics started arriving on the island.
Singapore was transferred to the Vicariate Apostolic of Ava and Pegu in 1838 and then to the Vicariate Apostolic of Siam in 1840. In 1841, the Catholic Church in Singapore was placed under the jurisdiction of the Vicariate Apostolic of Western Siam, the Vicariate Apostolic of the Malay Peninsula and then the Vicariate Apostolic of Malacca-Singapore.
The site of the Cathedral of the Good Shepherd in Singapore was allotted by the Resident Councillor, George Bonham, to Father Jean-Baptiste Boucho (Photograph: Patrick Comerford, 2024)
At first, Catholic Masses were celebrated in private homes, including the home of the Irish-born architect Denis McSwiney, until a small chapel was built.
The chapel was built wood and attap and had neither a tower nor spire. This first chapel stood on the site of the former Saint Joseph’s Institution buildings, now the site of the Singapore Art Museum, but it soon was too small for the rapidly expanding Catholic congregation.
Father Jean-Marie Beurel, a priest from the Society of Foreign Missions of Paris (MEP), secured a plot of land from the government to build a brick-and-mortar church. Denis McSwiney helped secure the site, which was allotted by the Resident Councillor, George Bonham, to Father Jean-Baptiste Boucho, a French missionary who had come from Penang.
The Government surveyor, John Turnbull Thomson (1821-1884), prepared the first design for the church, but it was considered too expensive to build and difficult to maintain. The design that was then accepted was by Denis McSwiney.
Donations came from both the local Catholics and Catholics abroad, including Maria Amalia of Naples and Sicily who was then the Queen of France, and later from Archbishop Michael J O’Doherty of Manila, who was from Co Mayo.
Inside the Cathedral of the Good Shepherd, facing east (Photograph: Patrick Comerford, 2024)
The church was designed by Denis Lane McSwiney (1800-1867) or Denis Lesley McSwiney from Cork, who came to Singapore in 1828. He was born in Cork on 11 October 1800, one of eight children of Patrick McSwiney and Ellen McSwiney; his brothers included two priests, Father Daniel McSwiney (1787-1845), parish priest of Bandon, Co Cork, and Father Patrick McSwiney (1791-1865), President of the Irish College, Paris (1828-1850).
McSwiney joined the East India Company and became a staff sergeant and then a public works sub-conductor, working in Madras (Chennai) and at Fort St George, the first English fortress in India. He married Anne Marren in Fort St George on 19 March 1825, and their first son, Patrick McSwiney, was born there in 1826 and baptised on Saint Patrick’s Day, 17 March. Denis McSwiney arrived with his family in Singapore in 1828. His daughter Ellen was born there in 1829, but died eight days later.
In Singapore, McSwiney became a merchant and contractor and clerk to the Irish-born architect George Drumgoole Coleman (1795-1844) from Drogheda.
Coleman was the first Superintendent of Public Works in Singapore and had a key role in designing and building much of early Singapore after it was founded by Sir Stamford Raffles in 1819. His surviving buildings in Singapore include the Armenian Church, Maxwell’s House, later the Old Parliament House, Caldwell House and, perhaps, the Jamae Mosque that gives its name to Mosque Street.
McSwiney was the father of two more children who were born in Singapore: a son Daniel Lawrence McSwiney (1830) and a daughter Julianna (1833-1862).
Anne McSwiney died at the age of 33 on 1 November 1833; Denis returned to Ireland on leave in 1835 and resigned from the East India Company on 4 January 1836. He married his second wife, Catherine (Kate) Mary Harnett, in Cork on 28 November 1836. They returned to Singapore, and two more daughters were born there: Maryann (1837) and Helen (1838).
The High Altar and sanctuary in the Cathedral of the Good Shepherd (Photograph: Patrick Comerford, 2024)
On McSwiney’s return, the French bishop celebrated Mass in his house on the corner of Bras Basah and Queen Street. Denis was involved in securing a site for the church, building work began on 18 June1843, and the Church of the Good Shepherd was completed on 6 June 1847.
His work done, McSwiney left Singapore for good with his second wife Kate and their children. They left on 7 October 1847 on board the Eleanor Russell and arrived in London four months later on 12 February 1848. They then returned home to Ballyvolane House, Cork, which had been the McSwiney family home for several generations.
His surviving son Daniel Lawrence emigrated to the US at the age of 19 in 1849. His only surviving daughter Marian Josephine married Robert Ferguson, of Queenstown (Cobh).
Denis McSwiney died at the age of 66 at Adelaide Terrace, Cork, on 22 August 1867. His will included property at Ballyvolane and in Singapore. His widow Catherine died in Queenstown (Cobh) aged 72 on 15 December 1869.
McSwiney designed only one other known building in Singapore: the first Assembly Rooms was built on the site of the old Hill Street Police Station, but it had become unserviceable in 1858, 10 years after it was built.
A monument to John Connolly from Tullamore who laid the foundation stone of the Church of the Good Shepherd in 1843 (Photograph: Patrick Comerford, 2024)
The foundation stone of the Church of the Good Shepherd was blessed by Bishop Jean-Paul-Hilaire-Michel Courvezy, Vicar Apostolic of Malacca-Singapore, on the Feast of Corpus Christi, 18 June 1843, and was laid by John Connolly, a merchant from Tullamore, King’s County (Offaly). The completed church was blessed and opened by Father Beurel on 6 June 1847.
McSwiney’s design was said to owe much to Coleman’s original Saint Andrew’s Church, but it was inspired by two churches in London: Saint Paul’s Church, Covent Garden, and Saint Martin-in-the-Fields, Trafalgar Square.
The cathedral is in the shape of a Latin cross, and its Tuscan columns surround the perimeters of the church. The stained-glass panels above the entrance doors and windows include one depicting the Madonna and Child, and another with Saint Joseph.
The main entrance at the west end of the cathedral serves as the porte-cochère (Photograph: Patrick Comerford, 2024)
The main entrance at the west end of the cathedral serves as the porte-cochère. The two side entrances at the nave are in the form of diminutive porticos and are smaller and less imposing than the entrances at the ends of the transept.
Over the centre door is a statue of the Good Shepherd in a niche, with an inscription over it that reads ‘I am the Good Shepherd’.
The nave is a simple hall without aisles. There are two transepts, also without aisles, and these are screened off by two doric columns on each side.
The eight large windows in the nave together with the other six at the transept and two at the sacristy are arched. Originally there were eight large windows in the transept until the walling up of the two fronting Victoria Street. The original timber louvred casements of the windows were replaced by glass shutters with green glass in 1937. The stained glass windows in the lunettes of the nave and transept windows were presented to the cathedral by Bishop Charles Arsène Bourdon.
The timber ceiling is in a concave form and is made up of three rows of six rectangular panels. All 18 panels are rather simply ornamented, with a simple rectangular border and a ceiling rose at their centres. The ceiling roses in the centre row are larger and more elaborate than those in the side rows. From the centre of each circle hangs a lamp.
The ceiling edge ends in a deeply moulded plaster cornice that runs along the length of the cathedral. As the height of the east end has been raised at different times, the dimensions of the entablature no longer relate to the columns properly, as their bases have been raised.
There are two confessionals to the left and right side of the nave and they are topped with pediments ornamented with a circle and cross at the centre. The Stations of the Cross are a set of 14 oil paintings on the walls of the nave. At the crossing is the final grave of Bishop Edouard Gasnier, the first bishop of the revived Diocese of Malacca.
The baptistry is in the north transept.
There are memorial plaques to John Connolly, Bishop Michel-Esther Le Turdu and Father Jean-Marie Beurel.
The 30-stop pipe organ in the choir loft is the oldest working pipe organ in Singapore (Photograph: Patrick Comerford, 2024)
The 30-stop pipe organ in the choir loft was installed by Bevington & Sons of London in 1912. It is the oldest working pipe organ in Singapore and the only pipe organ in a Roman Catholic Church in Singapore.
The cathedral was once lit with Victorian crystal chandeliers, but these have since been replaced with simpler lamps. Electric lighting was introduced in 1913 and electric fans in 1914.
The steeple was added in 1847 to a design by the Scottish architect Charles Andrew Dyce, modelled on the steeple John Turnbull Thomson added to the Saint Andrew’s Cathedral. It has three distinct sections: a rectangular cuboid base, an octagonal mid-section, and a six-sided conical top. A budded cross surmounts the steeple.
The three cathedral bells were cast by the Crouzet-Hildebrand Foundry in Paris.
The dedication to the Good Shepherd is associated with Saint Laurent-Joseph-Marius Imbert. It is said Father (later Bishop) Imbert was the first Catholic priest to celebrate Mass in Singapore, when he was on his way to Korea. Bishop Imbert was betrayed and arrested at a time when Catholics were being persecuted in Korea. He encouraged his fellow priests to surrender to prevent the extermination of Catholics in Korea, telling them ‘the good shepherd lays down his life for his sheep.’ He was beheaded on 21 September 1839.
When news of the Korean martyrs reached Singapore, it inspired Bishop Boucho and Father Beurel to name the new church after the Good Shepherd. Bishop Imbert and the other Korean martyrs were canonised in 1984, and his relics are enshrined in the Cathedral of the Good Shepherd.
Within the cathedral grounds, the original Parochial House was built in 1859 and is now Archbishop’s House. A second Parochial House, now the Cathedral Rectory, was designed by Father Charles-Benedict Nain and built in 1911.
Father Beurel was also built two mission schools in Singapore. He visited Paris in 1851 to recruit teachers and two teaching congregations – the Institute of the Brothers of the Christian Schools (Christian Brothers) and the Congregation of the Holy Infant Jesus (CHIJ) – came to Singapore and founded Saint Joseph’s Institution and the Convent of the Holy Infant Jesus.
The bishop's cathedra in the Cathedral of the Good Shepherd … the church became a cathedral in 1888 (Photograph: Patrick Comerford, 2024)
The church became a cathedral in 1888 when the Diocese of Malacca was revived. Bishop Edouard Gasnier, the first bishop of the revived Diocese of Malacca died in 1896 and is buried in the cathedral. His successor, Bishop René-Michel-Marie Fée, was consecrated bishop in the cathedral in 1896, and he consecrated the church as a cathedral on 14 February 1897.
Improvements to the cathedral were gradual. The dwarf wall, gate pillars and ornamental cast iron gates and railings around the grounds were completed in 1908.
When the Japanese occupied Singapore during World War II, the cathedral was used as an emergency hospital.
The Cathedral of the Good Shepherd was gazetted a national monument on 28 June 1973.
A major structural restoration of the cathedral in 2013-2016 addressed structural defects caused by new developments nearby. A new annexe building and basement were built at this time. The cathedral reopened on 20 November 2016 and was rededicated on 14 February 2017, 120 years after the original consecration in 1897.
The grounds include a bronze life-size statue of Pope John Paul II, a 7.38 meter-high cross, statues of the Virgin Mary and the Good Shepherd, and a statue of the Homeless Jesus by Timothy Schmaltz.
The Diocese of Malacca became the Archdiocese of Malacca in 1953, the Archdiocese of Malacca-Singapore in 1955, and the Archdiocese of Singapore in 1972. The present Archbishop of Singapore is Cardinal William Goh.
The Cathedral of the Good Shepherd was gazetted a national monument in 1973 (Photograph: Patrick Comerford, 2024)
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