Saint George’s Church on High Street, Belfast, was rebuilt in 1816 and claims the be be the oldest church in Belfast (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During our short weekend visit to Belfast, I visited or revisited a number of places of interest in the city, including Saint George’s Church. Although circumstances changed my plans to be in Saint George’s on Sunday morning, I managed to spend some time in the church on Saturday.
Saint George’s on High Street claims to be the oldest Church of Ireland church in Belfast. It was designed by Irish architect, John Bowden, and opened in 1816. It is the third church on the site, which dates back to 1306, if not earlier.
The church stands on what had been a fording place where the River Lagan and the River Farset met. The name Beál Féirsde means the ‘mouth of the River Farset’ or the ‘ford at the sandbank.’
The men of Ulster and the Picts fought a battle at the ford in the year 667. A small chapel belonging to the Church of Sancles (Shankill) stood there and was used by people waiting to cross the mud flats that were dangerous at high tides.
Inside Saint George’s Church, Belfast, looking east towards the chancel (Photograph: Patrick Comerford, 2024)
The earliest mention of ‘the Chapel of the Ford’ on the site is in the papal taxation rolls in 1306. Belfast was still a hamlet, with a chapel and castle, at Castle Junction near the top of High Street, in 1333, when William de Burgo was assassinated at ‘the ford near the castle.’
The River Farset was navigable as far as the church and further. When the church at Shankill, near the later Saint Matthew’s, fell into ruin, the Chapel at the Ford became the parish church of Belfast. James I granted a charter to Belfast in 1613 as a key town in the Plantation of Ulster, and the second church built on the site become known as the ‘Corporation Church’. The clergy were the Vicars of Belfast and he newly-founded Corporation of Belfast, with the Sovereign or Mayor and the burgesses or town councillors, attended the church as the civic church.
During the Civil Wars in the 1640s, Belfast was loyal to King Charles. Cromwell sent Colonel Robert Venables to Belfast, where he met little opposition, and he converted the ‘Chapel of the Ford’ into a military citadel. Cromwell’s troops were stationed in the building lead from the roof used to make musket balls.
William of Orange passed through Belfast on his way from Carrickfergus to the Battle of the Boyne and heard a sermon titled ‘Arise, Great King …!’ in the church on 15 June 1690.
Inside Saint George’s Church, Belfast, looking west from the chancel (Photograph: Patrick Comerford, 2024)
By the late 18th century, however, the church had fallen into disrepair and was demolished in 1774. The patron of the parish, Arthur Chichester (1739-1799), 5th Earl of Donegall and later Marquess of Donegall, was the dominant local landowner in Belfast. But, instead of rebuilding the church, he gave an expansive site for a new church on Donegall Street, a few hundred metres from Saint George’s.
The new church was named Saint Anne’s, after Lord Donegall’s first wife, Lady Anne Hamilton (1738-1780), daughter of James Hamilton, 5th Duke of Hamilton. Much of the ancient records, silver and other treasures of Saint George’s were moved to Saint Anne’s, while the bell and charity boards went to Clifton House, which opened in 1774. Saint Anne’s Church would later become Saint Anne’s Cathedral.
Meanwhile, the older church site late empty except for burials. Henry Joy McCracken, a leading member of the United Irishmen during the 1798 rebellion, was buried in Saint George’s churchyard after being hanged on 17 July 1798, but what was believed to be his body was later reburied to Clifton Street Cemetery in 1809.
King David in a stained glass window in the south aisle by Sillery or Dublin, ca 1870 (Photograph: Patrick Comerford, 2024)
The churchyard was bounded by the present-day Church Lane, Ann Street, Forest Lane (now Victoria Street) and High Street. It was the principal burying place for the oldest families in Belfast, with many monuments inside the boundary walls. In one of the last acts of the Irish Parliament before the Act of Union, Sir Edward May, father-in-law of George Chichester, 2nd Marquess of Donegall, introduced legislation prohibiting any further burials in the churchyard.
The Revd Edward Sylvester May became Vicar of Belfast in 1809 only a few weeks after his ordination. He was an illegitimate son of Sir Edward May and a full brother of Anna May, the underage wife of George Chichester, 2nd Marquess of Donegall. On Sir Edward May’s orders, almost all the gravestones and memorials in the churchyard were destroyed or removed in 1806 and large parts of the graveyard were sold off in 1811 for the development of Church Lane and Ann Street.
Meanwhile, the population of Belfast was growing rapidly due to the industrial revolution. By the early 1800s it was becoming the principle industrial city of Ireland. The new Saint Anne’s Church was full to overflowing within a few decades, and Saint George’s Church was rebuilt as a chapel of ease to house the overflow.
A group of parishioners formed a building committee, and with minimal support from the state or the diocese, erected a chapel of ease on the site of the old Corporation Church. While the church was being built, the old cemetery nearby was removed.
The new church was designed by the Dublin architect John Bowden in 1811. The foundation stone was laid on 4 June 1813 by Chichester Clotworthy Skeffington (1746-1816), 4th Earl of Massereene, whose maternal grandfather was Arthur Chichester (1666-1706), 3rd Earl of Donegall. The new Saint George’s Church opened for worship on 16 June 1816.
The chancel and east end in Saint George’s Church, designed by Edward Braddell and added in 1882 (Photograph: Patrick Comerford, 2024)
The church is built from hard-wearing, honey-coloured Scrabo sandstone, seen on many of the city’s best buildings, including the Albert Memorial Clock and the Custom House. At the west end, facing High Street, the large porch and portico with four Corinthian columns gives the impression that the church is a two-storey building.
The portico was originally made to order in Egypt for Frederick Hervey, 4th Earl of Bristol and Bishop of Derry, to adorn the main entrance of Ballyscullion House, near Castledawson, Co Derry, built in 1788.
After the earl-bishop died in 1803, Ballyscullion House was gradually dismantled and the portico was bought and transported to Belfast. Initially, it was hauled by horse and cart to Lough Neagh. From there it went by barge, reputedly the first barge cargo brought to Belfast from Lough Neagh by the Lagan Canal. The coats of arms on the pediment are of the Diocese of Down and the city of Belfast.
The coats of arms of the Diocese of Down and the City of Belfast on the pediment (Photograph: Patrick Comerford, 2024)
Saint George’s was given its own parochial territory, known as the perpetual curacy of the Upper Falls. It extended from the Falls Road to the Lagan, and from Waring Street to Dumurry. In time, no less than 10 parishes have been formed out of its territory, leaving Saint George’s with only a small area in the city centre.
The church originally had a plain ceiling, but in 1865 this was removed and the trusses exposed and decorated in bright colours under the direction of the Newry architect William Joseph Barre (1830-1867), who also designed the Albert Memorial Clock.
Barre also designed a new pulpit in 1867. The pulpit is designed in the shape of a goblet and is ornamented with fine latticework painted in rich blue and gold in 1962 and repainted in deep red and gold in 2016.
The pulpit in Saint George’s Church was designed by WJ Barre in 1867 (Photograph: Patrick Comerford, 2024)
The chancel, designed by the Belfast architect Edward Braddell, was added in 1882 in memory of the Revd Dr William McIlwaine, Rector of Saint George’s in 1836-1880. Its high Victorian style and rich, colourful decoration offer a distinct contrast to the plain classical lines of the nave.
The oak altar is by Knox & Co of Belfast. The reredos has five mosaic panels depicting the Lamb of God and the four evangelists. The early 20th century panels on the east wall depict the Annunciation and the Baptism of Christ, and the dour archangels, Michael, Gabriel, Raphael and Uriel.
The chancel paintings were completed on canvas in 1883 by Alexander Gibbs, who is best known for his work with William Butterfield in All Saints’ Church, Margaret Street, London. The paintings on the north wall depict five healing miracles and Christ’s entry to Jerusalem on Palm Sunday; the painting on the south wall depicts Christ carrying the cross to Calvary.
The choir stalls were added when the chancel was completed. The chancel ceiling has 16 panels.
The chancel paintings in Saint George’s were completed by Alexander Gibbs in 1883 (Photograph: Patrick Comerford, 2024)
The carved oak choir screen was planned as part of the chancel in 1882, but it was not added until 1926, when it was erected in memory of the Revd Dr Hugh Davis Murphy (1849-1927), rector in 1880-1927.
There is a gallery on three sides of the nave, and with the Victorian nave pews the church has seating for over 500 people.
Saint George’s first organist was Edward Bunting, between 1817 and 1821, best known for collecting Irish music at the Belfast Harp Festival. The present organ was built by JW Walker of London in 1863 and was moved from the west gallery to the south side of the chancel in 1883. It was rebuilt in 1896, and restored and refurbished in 1978.
The white marble octagonal font at the west end was donated in 1868. It is supported by a cluster of red Purbeck marble pillars and has a carved dome-shaped wooden lid.
The white marble octagonal font at the west end was donated in 1868 (Photograph: Patrick Comerford, 2024)
Saint George’s distinctive High Church ethos first began to emerge in the 1860s, the church had a series of rectors known for their flamboyant style, and Saint George’s attracted parishioners from across the Greater Belfast area and beyond.
The city centre population dwindled in the 20th century as people moved to the suburbs. Saint George’s found itself with declining congregations, and several attempts were made to close the church. In the Belfast Blitz in 1941, the parish school, which stood on the site of the current parish hall, was destroyed along with many other buildings around High Street.
During the ‘Troubles’, Saint George’s found itself in the middle of the IRA’s bombing campaign in the city centre. The church was damaged on 17 occasions, most notably when a 150 lb bomb hidden in a coffin in Church Lane exploded on Easter Saturday 1972, causing serious structural damage to the church.
Many parishioners became too afraid to travel into the city centre, and the future looked bleak for Saint George’s. But through those difficult years a faithful few, including the rector, Canon Edgar Turner (rector 1958-1990), the organist and a small but devoted congregation kept the parish and its unique traditions alive.
As the level of violence slowly declined through the 1980s, renewal came to Saint George’s with a revived men and boys’ choir. A steady growth in lead to the vibrant, thriving parish that exists today.
The piscina and sedilia in the chancel … Saint George’s is known for its liturgical and musical tradition (Photograph: Patrick Comerford, 2024)
Saint George’s continues to be known for its liturgical and musical tradition. Its ministry to the business community and to Belfast’s homeless population are an important part of parish life.
Saint George’s was the first Anglican church in Ireland to introduce Harvest Thanksgiving, musical recitals in church, early morning celebrations of the Holy Communion, a robed choir, drama in church, the Christmas Midnight Eucharist, the Three Hours Devotions on Good Friday, and to adopt the 1984 Alternative Prayer Book of the Church of Ireland.
Saint George’s celebrated its bicentenary in 2016, and major refurbishment work was completed in June 2000.
The Good Samritan window (1935) is in memory of Sir Robert Baird of the Belfast Telegraph and is by Clokey & Co, Belfast (Photograph: Patrick Comerford, 2024)
The previous rectors of Saint George’s include two former bishops: St John Surridge Pike (1909-1992), who was rector in 1952-1958, was later Bishop of Gambia and the Rio Pongas (1958-1963); Peter Barrett (1956-2015), who was rector, in1990-1994, was my contemporary as a student at the Irish School of Ecumenics, was later Dean of Waterford (1998-2002) and Bishop of Cashel, Ossory and Ferns (2002-2006).
The Revd Brian Stewart has been the rector of Saint George’s since 1994, the Revd William Odling-Smee is the curate, and the honorary assistant clergy include Archdeacon Scott Harte, the Revd Colin Young, the Revd Dr Keith Suckling, the Revd Ray Rennix and the Revd Ian Frazer. David Falconer is the Director of Music.
• The Eucharist is celebrated on Sundays at 9:30, 11 am and 5:30 pm.
Further Reading:
Brian M Walker, A History of St. George's Church Belfast: Two Centuries of Faith, Worship and Music (Belfast: Ulster Historical Foundation, 2016)
Tony Merrick, Parish Church of Saint George, High Street, Belfast, a brief guide to the church, historical and architectural points of interest
The previous rectors of Saint George’s include two former bishops (Photograph: Patrick Comerford, 2024)
16 September 2024
Daily prayer in Ordinary Time 2024:
129, Monday 16 September 2024
‘Jesus Heals the Centurion’s Servant’ … a modern Greek Orthodox icon
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Sixteenth Sunday after Trinity (15 September 2024).
I am back in Stony Stratford after our weekend in Belfast for a family celebration, having taken a flight back to Luton yesterday afternoon.
The calendar of the Church of England in Common Worship today remembers Ninian (ca 432), Bishop of Galloway, Apostle of the Picts, and Edward Bouverie Pusey (1882), Priest and Tractarian. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Jesus Heals the Centurion’s Servant,’ depicted by Ilyas Basim Khuri Bazzi Rahib, a 17th century Coptic monk in Egypt
Luke 7: 1-10 (NRSVA)
1 After Jesus had finished all his sayings in the hearing of the people, he entered Capernaum. 2 A centurion there had a slave whom he valued highly, and who was ill and close to death. 3 When he heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 4 When they came to Jesus, they appealed to him earnestly, saying, ‘He is worthy of having you do this for him, 5 for he loves our people, and it is he who built our synagogue for us.’ 6 And Jesus went with them, but when he was not far from the house, the centurion sent friends to say to him, ‘Lord, do not trouble yourself, for I am not worthy to have you come under my roof; 7 therefore I did not presume to come to you. But only speak the word, and let my servant be healed. 8 For I also am a man set under authority, with soldiers under me; and I say to one, “Go”, and he goes, and to another, “Come”, and he comes, and to my slave, “Do this”, and the slave does it.’ 9 When Jesus heard this he was amazed at him, and turning to the crowd that followed him, he said, ‘I tell you, not even in Israel have I found such faith.’ 10 When those who had been sent returned to the house, they found the slave in good health.
What did John Wayne really say, and did he say it with awe?
Today’s Reflection:
Movie trivia is one of those subjects that make for great rounds in table quizzes.
For example, it is said that when that great Biblical epic, The Greatest Story Ever Told, was being filmed almost 60 years ago (1965), Telly Savalas shaved his head for his role as Pontius Pilate. He kept his head bald for the rest of his life, as we all know from the 1970s television series Kojak.
The Swedish actor Max von Sydow said that the hardest part about playing Christ was the expectations people had of him to remain in character at all times. He could not smoke between takes, have a drink after work, or be affectionate with his wife on the set.
The director George Stevens was such a perfectionist that he did many takes of John Wayne’s single line, ‘Truly, this man was the Son of God.’ There is an apocryphal story that at one rehearsal Stevens pleaded with Wayne to show more emotion, to show some sense of awe. At the next take, Wayne changed his line to, ‘Aw, truly this man was the Son of God.’
But have you ever noticed how centurions show up frequently in the Gospels (see Luke 7: 1-10; Luke 23: 47; perhaps cf Luke 3: 14), and in the Acts of the Apostles (see Acts 10: 1; 30-32, 42-44; 27: 1-3)?
Roman soldiers and officials play such positive, even devout, roles in Luke and Acts that we have to ask why Saint Luke writes like this. So, for example, there is a series of devout centurions whose intervention at significant points leads to the furtherance of the Gospel.
It is surprising that these figures in the Roman occupation are portrayed in such positive ways in the New Testament, including the Gospel reading this morning (Luke 7: 1-10). They respond to Christ by recognising his identity and, at times, with faith.
In the seasons of the Church Calendar, we are in Ordinary Time, and in our weekday cycle of readings from Saint Luke’s Gospel, supplementing the Sunday readings from Saint Mark’s Gospel, we read of how Jesus deals with ordinary people, in ordinary situations that each of us can identify with in our own ordinary, everyday, true-life situations.
Today’s Gospel story deals with some everyday questions that we all come across in our lives: compassion and healing, humanity and humility, power and authority, how employers treat the workforce, who is an insider in our society and who is an outsider?
The first group of people who come to Jesus are some Jewish elders (see verse 3). They might not expect Jesus to have much time for a centurion. This man represents the foreigner, the outsider, perhaps even the oppressor. He does not share their language, their culture or their religion.
We might expect these elders, probably Pharisees, to speak up only on behalf of someone of their own religion, even their own brand of religion.
But the Jewish elders come to Jesus, not on behalf of the dying slave, but on behalf of the centurion. They come not on behalf of the powerless one, but on behalf of the powerful one. They speak up for him, not because he might return the favour … but because he has already done them favours.
He has been not just kind and gentle, he goes beyond that – he loves the people. The word they use here is ἀγάπη (agape), love of the highest form, love that the New Testament sees as love for God and love for humanity.
The second group of people sent by the centurion just as Jesus is near his house are the centurion’s friends (see verse 6). They would know that it was against Jewish custom for Jesus to enter a gentile’s, a Roman’s, a centurion’s home.
Yet this story comes at a strategic place to show that this centurion is a man of good character. Immediately before this (Luke 6: 46-49), Jesus warns about the foolish man who builds his house on sand – the centurion, however, builds with eternity in mind.
And immediately after (Luke 7: 11-17), we have the story of the widow of Nain and the death of her only son. The centurion, for his part, must surely know that despite what Jesus may do, the slave too will eventually die, even if in old age, so his only motivations can be love and compassion, like the love of a parent.
This centurion can say do this, can say do that, but there is one thing he cannot do. He cannot give life itself. He recognises his limitations. He knows that he is dependent on Christ. In other words, he knows he is not self-dependent, he has to depend on God. He is a man of moving humility.
The centurion in Capernaum is not Jewish, he is an outsider. We do not know how he prays, or how he lives, or how he worships. It is enough for the people of Capernaum, and for Jesus, that he loves the people. He builds a place for the people to worship, to learn and to meet. He cares for their needs, physical and spiritual.
And Jesus responds to this deep and genuine agape. He goes to his house, where he finds a man of great love and compassion who truly has great faith.
But why should we be surprised?
I imagine this centurion already knew about Jesus and his disciples, and that Jesus and the disciples knew who the centurion was.
It is probable that Capernaum was the hometown of Simon Peter, Andrew, James and John, as well as the tax collector Matthew. Earlier in this Gospel, we read how on one Saturday Jesus taught in the synagogue in Capernaum and then healed a man who was possessed by an unclean spirit (see Luke 4: 31-36). Afterwards, he also healed Simon Peter’s mother-in-law there (Luke 4: 38-39).
When we have finished reading this morning’s Gospel story, we do not know the after-story. We do not know about the future faith of this centurion, whether he changed roles, changed his lifestyle, left politics and the army life behind him. We do not know.
We do not know about the future of the slave. We know he is found in good health … but for how long? Did he live to an old age? Did he gain promotion, or even his freedom? What about his later religious beliefs? We do not know.
We do not know either what happens afterwards among the elders and friends sent out to Jesus. They arrive back late, after everything is over (see verse 10). But are they transformed? Do they move from respecting the centurion because of what he has done for him, to respecting him as an individual? Do they move from seeing him as an outsider to seeing him as an insider? Or will he remain on the margins, no matter how polite they may be about him … and no matter what Jesus does in his life?
This surprising story tells us that those we perceive as our enemies, as outsiders, as strangers, as foreigners, can teach us so much about trust and faith. In the end, this story is reminiscent of Christ’s teaching in the previous chapter: ‘Love your enemies, do good to those who hate you’ (Luke 6: 27).
If we concentrate on healing and the miracle potential of this story, we may just sell ourselves short and miss the point of the story. Indeed, we know very little about the healing in this story, it tells us nothing about a healing ministry, it just tells us that when the elders and friends return to the house they find the slave is ‘in good health’ (see verse 10).
Perhaps the real miracle is to be found when we wake up to the reminder once again that Jesus is concerned for those we regard as the outsider, those we treat as the other, those we exclude.
Who are our modern-day Gentiles? Those we describe as unbelievers, agnostics, atheists or secularists? These are the people the Church needs to listen to and to talk to today, just as Christ listens to the centurion’s delegates and friends, and eventually to the centurion himself.
Jesus commends the faith of the centurion. He has seen nothing like it, even among his own people. He commends the centurion for his faith, and invites us to embrace that calling to live as people of faith.
It is interesting in all of this that seemingly the slave is not aware of any of this. The slave plays a rather passive role in the story.
So, we should note that Christ does not discriminate against the centurion, or against the slave. He makes no distinctions, no categorisation, allows no compartmentalisation. We do not know the religion, the ethnicity, the sexuality, the age or the cultural background of the slave.
Christ does not allow us to hold on to any prejudices or attitudes that tolerate racism, sexism or ageism. We judge other people’s worthiness every time we withhold compassion or refuse to stand up for justice in solidarity with the oppressed, the ostracised, and the under-served. Will we take our cues from Christ and let God’s compassion and justice demolish the dividing lines we draw to protect ourselves?
This story, which follows Saint Luke’s account of the Sermon on the Mount, challenges us to put the Sermon on the Mount into practice, to consider what it is to be a disciple of Christ, to place ourselves under his authority, which includes accepting his values so that we also value the other, the outsider.
Pusey House in Oxford was founded in 1884 in memory of Edward Bouverie Pusey, who is remembered in the Church Calendar on 16 September (Photograph Patrick Comerford)
Today’s Prayers (Monday 16 September 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 ‘The 5-finger prayer from the Diocese of Kuching, Malaysia.’ This theme was introduced yesterday in reflections as told to Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Monday 16 September 2024) invites us to pray:
Thumb (people who are close to you): Heavenly Father, we thank you for our close friends and family and we ask for your protection of them.
The Collect:
Almighty and everlasting God,
who called your servant Ninian to preach the gospel
to the people of northern Britain:
raise up in this and every land
heralds and evangelists of your kingdom,
that your Church may make known the immeasurable riches
of your Son our Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Ninian and all your saints
in the eternal banquet of Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
The library at Pusey House has a collection of 75,000 volumes, including Pusey’s library (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
We are continuing in Ordinary Time in the Church Calendar and this week began with the Sixteenth Sunday after Trinity (15 September 2024).
I am back in Stony Stratford after our weekend in Belfast for a family celebration, having taken a flight back to Luton yesterday afternoon.
The calendar of the Church of England in Common Worship today remembers Ninian (ca 432), Bishop of Galloway, Apostle of the Picts, and Edward Bouverie Pusey (1882), Priest and Tractarian. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Jesus Heals the Centurion’s Servant,’ depicted by Ilyas Basim Khuri Bazzi Rahib, a 17th century Coptic monk in Egypt
Luke 7: 1-10 (NRSVA)
1 After Jesus had finished all his sayings in the hearing of the people, he entered Capernaum. 2 A centurion there had a slave whom he valued highly, and who was ill and close to death. 3 When he heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 4 When they came to Jesus, they appealed to him earnestly, saying, ‘He is worthy of having you do this for him, 5 for he loves our people, and it is he who built our synagogue for us.’ 6 And Jesus went with them, but when he was not far from the house, the centurion sent friends to say to him, ‘Lord, do not trouble yourself, for I am not worthy to have you come under my roof; 7 therefore I did not presume to come to you. But only speak the word, and let my servant be healed. 8 For I also am a man set under authority, with soldiers under me; and I say to one, “Go”, and he goes, and to another, “Come”, and he comes, and to my slave, “Do this”, and the slave does it.’ 9 When Jesus heard this he was amazed at him, and turning to the crowd that followed him, he said, ‘I tell you, not even in Israel have I found such faith.’ 10 When those who had been sent returned to the house, they found the slave in good health.
What did John Wayne really say, and did he say it with awe?
Today’s Reflection:
Movie trivia is one of those subjects that make for great rounds in table quizzes.
For example, it is said that when that great Biblical epic, The Greatest Story Ever Told, was being filmed almost 60 years ago (1965), Telly Savalas shaved his head for his role as Pontius Pilate. He kept his head bald for the rest of his life, as we all know from the 1970s television series Kojak.
The Swedish actor Max von Sydow said that the hardest part about playing Christ was the expectations people had of him to remain in character at all times. He could not smoke between takes, have a drink after work, or be affectionate with his wife on the set.
The director George Stevens was such a perfectionist that he did many takes of John Wayne’s single line, ‘Truly, this man was the Son of God.’ There is an apocryphal story that at one rehearsal Stevens pleaded with Wayne to show more emotion, to show some sense of awe. At the next take, Wayne changed his line to, ‘Aw, truly this man was the Son of God.’
But have you ever noticed how centurions show up frequently in the Gospels (see Luke 7: 1-10; Luke 23: 47; perhaps cf Luke 3: 14), and in the Acts of the Apostles (see Acts 10: 1; 30-32, 42-44; 27: 1-3)?
Roman soldiers and officials play such positive, even devout, roles in Luke and Acts that we have to ask why Saint Luke writes like this. So, for example, there is a series of devout centurions whose intervention at significant points leads to the furtherance of the Gospel.
It is surprising that these figures in the Roman occupation are portrayed in such positive ways in the New Testament, including the Gospel reading this morning (Luke 7: 1-10). They respond to Christ by recognising his identity and, at times, with faith.
In the seasons of the Church Calendar, we are in Ordinary Time, and in our weekday cycle of readings from Saint Luke’s Gospel, supplementing the Sunday readings from Saint Mark’s Gospel, we read of how Jesus deals with ordinary people, in ordinary situations that each of us can identify with in our own ordinary, everyday, true-life situations.
Today’s Gospel story deals with some everyday questions that we all come across in our lives: compassion and healing, humanity and humility, power and authority, how employers treat the workforce, who is an insider in our society and who is an outsider?
The first group of people who come to Jesus are some Jewish elders (see verse 3). They might not expect Jesus to have much time for a centurion. This man represents the foreigner, the outsider, perhaps even the oppressor. He does not share their language, their culture or their religion.
We might expect these elders, probably Pharisees, to speak up only on behalf of someone of their own religion, even their own brand of religion.
But the Jewish elders come to Jesus, not on behalf of the dying slave, but on behalf of the centurion. They come not on behalf of the powerless one, but on behalf of the powerful one. They speak up for him, not because he might return the favour … but because he has already done them favours.
He has been not just kind and gentle, he goes beyond that – he loves the people. The word they use here is ἀγάπη (agape), love of the highest form, love that the New Testament sees as love for God and love for humanity.
The second group of people sent by the centurion just as Jesus is near his house are the centurion’s friends (see verse 6). They would know that it was against Jewish custom for Jesus to enter a gentile’s, a Roman’s, a centurion’s home.
Yet this story comes at a strategic place to show that this centurion is a man of good character. Immediately before this (Luke 6: 46-49), Jesus warns about the foolish man who builds his house on sand – the centurion, however, builds with eternity in mind.
And immediately after (Luke 7: 11-17), we have the story of the widow of Nain and the death of her only son. The centurion, for his part, must surely know that despite what Jesus may do, the slave too will eventually die, even if in old age, so his only motivations can be love and compassion, like the love of a parent.
This centurion can say do this, can say do that, but there is one thing he cannot do. He cannot give life itself. He recognises his limitations. He knows that he is dependent on Christ. In other words, he knows he is not self-dependent, he has to depend on God. He is a man of moving humility.
The centurion in Capernaum is not Jewish, he is an outsider. We do not know how he prays, or how he lives, or how he worships. It is enough for the people of Capernaum, and for Jesus, that he loves the people. He builds a place for the people to worship, to learn and to meet. He cares for their needs, physical and spiritual.
And Jesus responds to this deep and genuine agape. He goes to his house, where he finds a man of great love and compassion who truly has great faith.
But why should we be surprised?
I imagine this centurion already knew about Jesus and his disciples, and that Jesus and the disciples knew who the centurion was.
It is probable that Capernaum was the hometown of Simon Peter, Andrew, James and John, as well as the tax collector Matthew. Earlier in this Gospel, we read how on one Saturday Jesus taught in the synagogue in Capernaum and then healed a man who was possessed by an unclean spirit (see Luke 4: 31-36). Afterwards, he also healed Simon Peter’s mother-in-law there (Luke 4: 38-39).
When we have finished reading this morning’s Gospel story, we do not know the after-story. We do not know about the future faith of this centurion, whether he changed roles, changed his lifestyle, left politics and the army life behind him. We do not know.
We do not know about the future of the slave. We know he is found in good health … but for how long? Did he live to an old age? Did he gain promotion, or even his freedom? What about his later religious beliefs? We do not know.
We do not know either what happens afterwards among the elders and friends sent out to Jesus. They arrive back late, after everything is over (see verse 10). But are they transformed? Do they move from respecting the centurion because of what he has done for him, to respecting him as an individual? Do they move from seeing him as an outsider to seeing him as an insider? Or will he remain on the margins, no matter how polite they may be about him … and no matter what Jesus does in his life?
This surprising story tells us that those we perceive as our enemies, as outsiders, as strangers, as foreigners, can teach us so much about trust and faith. In the end, this story is reminiscent of Christ’s teaching in the previous chapter: ‘Love your enemies, do good to those who hate you’ (Luke 6: 27).
If we concentrate on healing and the miracle potential of this story, we may just sell ourselves short and miss the point of the story. Indeed, we know very little about the healing in this story, it tells us nothing about a healing ministry, it just tells us that when the elders and friends return to the house they find the slave is ‘in good health’ (see verse 10).
Perhaps the real miracle is to be found when we wake up to the reminder once again that Jesus is concerned for those we regard as the outsider, those we treat as the other, those we exclude.
Who are our modern-day Gentiles? Those we describe as unbelievers, agnostics, atheists or secularists? These are the people the Church needs to listen to and to talk to today, just as Christ listens to the centurion’s delegates and friends, and eventually to the centurion himself.
Jesus commends the faith of the centurion. He has seen nothing like it, even among his own people. He commends the centurion for his faith, and invites us to embrace that calling to live as people of faith.
It is interesting in all of this that seemingly the slave is not aware of any of this. The slave plays a rather passive role in the story.
So, we should note that Christ does not discriminate against the centurion, or against the slave. He makes no distinctions, no categorisation, allows no compartmentalisation. We do not know the religion, the ethnicity, the sexuality, the age or the cultural background of the slave.
Christ does not allow us to hold on to any prejudices or attitudes that tolerate racism, sexism or ageism. We judge other people’s worthiness every time we withhold compassion or refuse to stand up for justice in solidarity with the oppressed, the ostracised, and the under-served. Will we take our cues from Christ and let God’s compassion and justice demolish the dividing lines we draw to protect ourselves?
This story, which follows Saint Luke’s account of the Sermon on the Mount, challenges us to put the Sermon on the Mount into practice, to consider what it is to be a disciple of Christ, to place ourselves under his authority, which includes accepting his values so that we also value the other, the outsider.
Pusey House in Oxford was founded in 1884 in memory of Edward Bouverie Pusey, who is remembered in the Church Calendar on 16 September (Photograph Patrick Comerford)
Today’s Prayers (Monday 16 September 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 ‘The 5-finger prayer from the Diocese of Kuching, Malaysia.’ This theme was introduced yesterday in reflections as told to Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Monday 16 September 2024) invites us to pray:
Thumb (people who are close to you): Heavenly Father, we thank you for our close friends and family and we ask for your protection of them.
The Collect:
Almighty and everlasting God,
who called your servant Ninian to preach the gospel
to the people of northern Britain:
raise up in this and every land
heralds and evangelists of your kingdom,
that your Church may make known the immeasurable riches
of your Son our Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Ninian and all your saints
in the eternal banquet of Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
The library at Pusey House has a collection of 75,000 volumes, including Pusey’s library (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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