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)
29 December 2024
Daily prayer in Christmas 2024-2025:
5, Sunday 29 December 2024,
Christmas I
‘They found him in the temple, sitting among the teachers’ (Luke 2: 46) … a window in Saint Paul’s Church, Bedford (Photograph: Patrick Comerford, 2024)
Patrick Comerford
On the fifth day of Christmas my true love sent to me … ‘five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
This is the fifth day of Christmas, the First Sunday of Christmas and we are still in the Festival of Hanukkah. Later this morning, I hope to attend the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, and we have been invited to a Hanukkah party this afternoon.
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.
‘They found him in the temple, sitting among the teachers’ (Luke 2: 46) … a window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford, 2024)
Luke 2: 41-52 (NRSVA):
41 Now every year his parents went to Jerusalem for the festival of the Passover. 42 And when he was twelve years old, they went up as usual for the festival. 43 When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. 44 Assuming that he was in the group of travellers, they went a day’s journey. Then they started to look for him among their relatives and friends. 45 When they did not find him, they returned to Jerusalem to search for him. 46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers. 48 When his parents saw him they were astonished; and his mother said to him, ‘Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.’ 49 He said to them, ‘Why were you searching for me? Did you not know that I must be in my Father’s house?’ 50 But they did not understand what he said to them. 51 Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart.
52 And Jesus increased in wisdom and in years, and in divine and human favour.
‘They found him in the temple, sitting among the teachers’ (Luke 2: 46) … a window in Newman University Church, Saint Stephen’s Green, Dublin (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the five golden rings as figurative representations of the Torah or the Pentateuch, the first five books of the Bible, Genesis, Exodus, Leviticus, Numbers and Deuteronomy.
The Fifth Day of Christmas, 29 December, falls on a Sunday this year, but in other years is the Feast of Saint Thomas Becket in many parts of the Anglican Communion. In 1170, on the Fifth Day of Christmas, four knights from the court of King Henry II burst into Canterbury Cathedral as the archbishop is on his way to Vespers. Inside the cloister door, they murder Thomas Becket, whose defence of the rights of the Church has angered the king.
In his play, Murder in the Cathedral, TS Eliot reconstructs from historical sources the archbishop’s final sermon, preached in Canterbury Cathedral on Christmas Day. It is a remarkable meditation on the meaning of Christmas, martyrdom, and the true meaning of ‘peace on earth.’
Many people may not be expecting this morning’s Gospel story (Luke 2: 41-52) as the Gospel reading on this, the First Sunday of Christmas? Perhaps they are expecting another traditional Christmas story, such as:
• the visit of the Shepherds and the naming of Jesus (Luke 2: 15-21), the Gospel reading on Wednesday, New Year’s Day (1 January 2025)
• the Presentation in the Temple and the encounter with Simeon and Anna (Luke 2: 22-40), the Gospel reading on Wednesday, New Year’s Day (1 January 2025)
• the visit of the Magi (Matthew 2: 1-12), the reading for the feast of the Epiphany next week (Monday 6 January 2025)
• or, perhaps the flight into Egypt, part of yesterday’s reading (Matthew 2: 13-18)
Some may wonder why are we jumping 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. What happened to the intervening years, between the story of the stable and Jesus at the age of 12?
But this story completes the early identification of who Jesus is in Saint Luke’s Gospel. The Angel Gabriel tells the Virgin Mary that her child will be ‘holy’ and will be called the ‘Son of God’ (Luke 1: 35). At the Presentation, he is identified as ‘holy’ (Luke 2: 23). Now, in this reading, he identifies himself as God’s Son.
In the reading, the family travels from their provincial home to Jerusalem to worship in the Temple and there they find their young son ministering in the Temple. But this morning we might ask ourselves where do we find Christ?
Where do we seek him? Where is God’s Temple, the place where we are found to be truly in communion with God? And who got lost … the child or the parents?
I still remember with dread how I once lost sight of one of my children on an evening out in Crete 30 years ago. He was about three or four at the time and was missing only for a few moments. It may have been for only three or four minutes, but the fear and panic that struck me made it feel not like three or four minutes as I searched and shouted out his name, but like an eternity.
Temporary fears seemed to have everlasting consequences that I could not even bear to contemplate in my furtive search. I still remember the horror of that moment, it was so vivid and so real. When I found him, he knew where he was all the time, and could not grasp the enormity of my fears.
What was he doing that he lost sight of me? What was I doing that I lost sight of him? Who did I blame? Did I ever thank those who helped my search?
Did that experience inhibit me in his later years when I should have let my sons have the freedom to grow and to mature?
Christ is no longer a child in this reading. But Saint Joseph and the Virgin Mary do not yet see him as an adult. I can fully identify with them in their panic and in their fear in this reading.
It was my pattern to go on holiday in Greece each summer, and I had felt safe, perhaps naively safe, wherever I was. Perhaps, because they went to Jerusalem for the Passover each year, Saint Joseph and the Virgin Mary felt comfortable and relaxed as they moved through the courts and the arcades of the Temple, and through the side streets and the market stalls of Jerusalem.
On the way home, if Jesus was still seen as a child, he might have travelled with the women in the caravan; if he was now seen as a man, he might have been expected to travel with the men in the caravan. Any family travelling through a modern airport on holidays today, with the father taking some children through and the mother taking others, understands completely what may have happened at that Passover.
If it is an experience you have forgotten, gone without or have yet to go through, you can catch some of the flavour of the setting for this story in one of the all-time favourite Christmas movies, Home Alone (1990).
In the opening chapters of this Gospel, Saint Luke portrays Saint Joseph and the Virgin Mary as a devout and righteous couple. They observe the religious rites and practices of Judaism, they have Jesus circumcised (Luke 2: 21), and three times he emphasises how they acted ‘according to the law’ (verses 22, 24, 39).
In this reading, we are told that they go to the Passover festival in Jerusalem ‘every year’ and they observe the ‘custom of the feast’ (see KJV, NIV). With this emphasis on the family’s religious devotion, Saint Luke is saying the Jewish boy Jesus grew up in a thoroughly Jewish world. It is a story that challenges antisemitism whenever and wherever it finds its ugly expressions today.
The setting for this story is the festival of the Passover, celebrating the deliverance from slavery in Egypt. Every year, Joseph, Mary and Jesus go to Jerusalem for this festival (verse 41), and they are still doing this when he is a 12-year-old (verse 42).
When the eight-day festival ends, the people they have travelled with begin the long journey back home to Nazareth. The entourage in this caravan includes both ‘relatives and friends’ (verse 42), which makes it a safe group but also a large crowd. They have gone a full day when Joseph and Mary realise Jesus is missing. Perhaps they were about to have a meal together, perhaps they were putting up the tents for the night or they had arrived at a hostel or inn were they found a room for the night.
They search for him there first of all before returning to Jerusalem. After three days, they find Jesus in the Temple, ‘sitting among the teachers’ (verse 46), the experts in Jewish law or rabbis. He not only listens and asks questions, but he also answers their questions. This was the rabbinical style of teaching at the time.
When Saint Joseph and the Virgin Mary find him, they are distraught as Mary asks, ‘Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety’ (verse 48). In their eyes, Jesus is still a child.
But the words in verse 49 mark a turning point in this Gospel. These are the first words Christ speaks in the Gospels. And Jesus speaks of his bounden duty to do the work of God, the work of God the Father.
The Virgin Mary and Saint Joseph do not understand what Jesus says to them (verse 50). Now they have found Jesus, they probably have to travel back north to Nazareth by themselves, which was much more dangerous than traveling with the caravan they had had to leave. This danger is understood by everyone who first heard the story of the Good Samaritan (Luke 10: 25-37). Perhaps this too is a literary hint at the later dangers in the journey that Jesus makes to Jerusalem.
When the family returns to Nazareth, Jesus is obedient to his parents in everyday life. In spite of not understanding what has happened and what has been said, Mary ‘treasured all these things in her heart’ (verse 51) – just as she ‘treasured all these words and pondered them in her heart’ after she heard the shepherds’ report of what the angels proclaimed (Luke 2: 19).
Saint Luke says that after this story Jesus spent his years in Nazareth, growing ‘in wisdom and in years, and in divine and human favour’ (verse 52). But, in the meantime, something has changed. Jesus is now on the way, on the path.
Saint Luke says Joseph and Mary search for Jesus for three days. When early Christians heard this story in the context of the Passover (verses 41-42) and the phrase ‘after three days’ (verse 46), they would have thought immediately of the Passover when Christ was raised from the dead after three days. So, we should also read this story in the light of the Resurrection.
In the Resurrection, the new family of God supersedes our earthly family, the Temple becomes the place where Christ is at the centre. He is in dialogue with the tradition, yet with a new understanding.
There can be no true meaning in Christmas unless it looks forward to Easter.
When we next meet Jesus in this Gospel, he is at the Jordan, about to be baptised by Saint John the Baptist, which is the Gospel reading (Luke 3: 15-17, 21-22) for Sunday week, the First Sunday after the Epiphany (12 January 2025).
‘They found him in the temple, sitting among the teachers’ (Luke 2: 46) … ‘Jesus and Doctors’ by Rod Borghese
Today’s Prayers (Sunday 29 December 2024, Christmas I):
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 is introduced today with Reflections by Dr Paulo Ueti, Theological Advisor and Regional Manager for Latin America and the Caribbean, USPG:
Let us reflect critically on the significance of the Council of Nicaea and its legacy in shaping the Christian faith. Convened by Emperor Constantine in 325 AD, the council profoundly impacted Christian doctrine, but it was also a moment when faith and imperial power intersected in complex ways. While the Nicene Creed was intended to unite the church and ensure that the divinity of Christ was firmly established, we must acknowledge the historical context in which this took place – within the framework of the Roman Empire.
The Council of Nicaea was called to resolve the Arian controversy* and stabilise the empire through religious cohesion. This raises important questions about how imperial power shaped the decisions made at the council. Unity was as much a political goal as a theological one. While the creed brought Christians together around shared beliefs, we must be aware of the dangers of equating unity with uniformity. When faith becomes entangled with political power, there is always a risk that diversity will be suppressed in the name of order.
As we commemorate the anniversary of the Council of Nicaea, let us pray for a church that embraces unity in diversity, recognising the richness of different expressions of faith without imposing uniformity. In a global context where the church has often been used as an instrument of colonialism and control, we are called to reflect critically on our history and to seek a form of unity that respects cultural and theological diversity. Let us pray for a church that resists the temptation of imperial conformity and instead embodies Christ's message of love, justice and inclusion for all creation.
[* The Arian controversy was a series of theological disputes about the nature of Jesus Christ.]
The USPG Prayer Diary today (Sunday 29 December 2024, Christmas I) invites us to pray:
Lord, we give thanks for the wisdom and discernment granted to the church at the Council of Nicaea, where the foundation of our faith was affirmed. We praise you for the clarity provided through the Nicene Creed, which proclaims Jesus as fully divine and fully human, one with you in substance and essence.
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
William Holman Hunt, ‘The Finding of the Saviour in the Temple’ (1854-1860), Birmingham Museum and Art Gallery
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 fifth day of Christmas my true love sent to me … ‘five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
This is the fifth day of Christmas, the First Sunday of Christmas and we are still in the Festival of Hanukkah. Later this morning, I hope to attend the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, and we have been invited to a Hanukkah party this afternoon.
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.
‘They found him in the temple, sitting among the teachers’ (Luke 2: 46) … a window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford, 2024)
Luke 2: 41-52 (NRSVA):
41 Now every year his parents went to Jerusalem for the festival of the Passover. 42 And when he was twelve years old, they went up as usual for the festival. 43 When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. 44 Assuming that he was in the group of travellers, they went a day’s journey. Then they started to look for him among their relatives and friends. 45 When they did not find him, they returned to Jerusalem to search for him. 46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers. 48 When his parents saw him they were astonished; and his mother said to him, ‘Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.’ 49 He said to them, ‘Why were you searching for me? Did you not know that I must be in my Father’s house?’ 50 But they did not understand what he said to them. 51 Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart.
52 And Jesus increased in wisdom and in years, and in divine and human favour.
‘They found him in the temple, sitting among the teachers’ (Luke 2: 46) … a window in Newman University Church, Saint Stephen’s Green, Dublin (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the five golden rings as figurative representations of the Torah or the Pentateuch, the first five books of the Bible, Genesis, Exodus, Leviticus, Numbers and Deuteronomy.
The Fifth Day of Christmas, 29 December, falls on a Sunday this year, but in other years is the Feast of Saint Thomas Becket in many parts of the Anglican Communion. In 1170, on the Fifth Day of Christmas, four knights from the court of King Henry II burst into Canterbury Cathedral as the archbishop is on his way to Vespers. Inside the cloister door, they murder Thomas Becket, whose defence of the rights of the Church has angered the king.
In his play, Murder in the Cathedral, TS Eliot reconstructs from historical sources the archbishop’s final sermon, preached in Canterbury Cathedral on Christmas Day. It is a remarkable meditation on the meaning of Christmas, martyrdom, and the true meaning of ‘peace on earth.’
Many people may not be expecting this morning’s Gospel story (Luke 2: 41-52) as the Gospel reading on this, the First Sunday of Christmas? Perhaps they are expecting another traditional Christmas story, such as:
• the visit of the Shepherds and the naming of Jesus (Luke 2: 15-21), the Gospel reading on Wednesday, New Year’s Day (1 January 2025)
• the Presentation in the Temple and the encounter with Simeon and Anna (Luke 2: 22-40), the Gospel reading on Wednesday, New Year’s Day (1 January 2025)
• the visit of the Magi (Matthew 2: 1-12), the reading for the feast of the Epiphany next week (Monday 6 January 2025)
• or, perhaps the flight into Egypt, part of yesterday’s reading (Matthew 2: 13-18)
Some may wonder why are we jumping 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. What happened to the intervening years, between the story of the stable and Jesus at the age of 12?
But this story completes the early identification of who Jesus is in Saint Luke’s Gospel. The Angel Gabriel tells the Virgin Mary that her child will be ‘holy’ and will be called the ‘Son of God’ (Luke 1: 35). At the Presentation, he is identified as ‘holy’ (Luke 2: 23). Now, in this reading, he identifies himself as God’s Son.
In the reading, the family travels from their provincial home to Jerusalem to worship in the Temple and there they find their young son ministering in the Temple. But this morning we might ask ourselves where do we find Christ?
Where do we seek him? Where is God’s Temple, the place where we are found to be truly in communion with God? And who got lost … the child or the parents?
I still remember with dread how I once lost sight of one of my children on an evening out in Crete 30 years ago. He was about three or four at the time and was missing only for a few moments. It may have been for only three or four minutes, but the fear and panic that struck me made it feel not like three or four minutes as I searched and shouted out his name, but like an eternity.
Temporary fears seemed to have everlasting consequences that I could not even bear to contemplate in my furtive search. I still remember the horror of that moment, it was so vivid and so real. When I found him, he knew where he was all the time, and could not grasp the enormity of my fears.
What was he doing that he lost sight of me? What was I doing that I lost sight of him? Who did I blame? Did I ever thank those who helped my search?
Did that experience inhibit me in his later years when I should have let my sons have the freedom to grow and to mature?
Christ is no longer a child in this reading. But Saint Joseph and the Virgin Mary do not yet see him as an adult. I can fully identify with them in their panic and in their fear in this reading.
It was my pattern to go on holiday in Greece each summer, and I had felt safe, perhaps naively safe, wherever I was. Perhaps, because they went to Jerusalem for the Passover each year, Saint Joseph and the Virgin Mary felt comfortable and relaxed as they moved through the courts and the arcades of the Temple, and through the side streets and the market stalls of Jerusalem.
On the way home, if Jesus was still seen as a child, he might have travelled with the women in the caravan; if he was now seen as a man, he might have been expected to travel with the men in the caravan. Any family travelling through a modern airport on holidays today, with the father taking some children through and the mother taking others, understands completely what may have happened at that Passover.
If it is an experience you have forgotten, gone without or have yet to go through, you can catch some of the flavour of the setting for this story in one of the all-time favourite Christmas movies, Home Alone (1990).
In the opening chapters of this Gospel, Saint Luke portrays Saint Joseph and the Virgin Mary as a devout and righteous couple. They observe the religious rites and practices of Judaism, they have Jesus circumcised (Luke 2: 21), and three times he emphasises how they acted ‘according to the law’ (verses 22, 24, 39).
In this reading, we are told that they go to the Passover festival in Jerusalem ‘every year’ and they observe the ‘custom of the feast’ (see KJV, NIV). With this emphasis on the family’s religious devotion, Saint Luke is saying the Jewish boy Jesus grew up in a thoroughly Jewish world. It is a story that challenges antisemitism whenever and wherever it finds its ugly expressions today.
The setting for this story is the festival of the Passover, celebrating the deliverance from slavery in Egypt. Every year, Joseph, Mary and Jesus go to Jerusalem for this festival (verse 41), and they are still doing this when he is a 12-year-old (verse 42).
When the eight-day festival ends, the people they have travelled with begin the long journey back home to Nazareth. The entourage in this caravan includes both ‘relatives and friends’ (verse 42), which makes it a safe group but also a large crowd. They have gone a full day when Joseph and Mary realise Jesus is missing. Perhaps they were about to have a meal together, perhaps they were putting up the tents for the night or they had arrived at a hostel or inn were they found a room for the night.
They search for him there first of all before returning to Jerusalem. After three days, they find Jesus in the Temple, ‘sitting among the teachers’ (verse 46), the experts in Jewish law or rabbis. He not only listens and asks questions, but he also answers their questions. This was the rabbinical style of teaching at the time.
When Saint Joseph and the Virgin Mary find him, they are distraught as Mary asks, ‘Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety’ (verse 48). In their eyes, Jesus is still a child.
But the words in verse 49 mark a turning point in this Gospel. These are the first words Christ speaks in the Gospels. And Jesus speaks of his bounden duty to do the work of God, the work of God the Father.
The Virgin Mary and Saint Joseph do not understand what Jesus says to them (verse 50). Now they have found Jesus, they probably have to travel back north to Nazareth by themselves, which was much more dangerous than traveling with the caravan they had had to leave. This danger is understood by everyone who first heard the story of the Good Samaritan (Luke 10: 25-37). Perhaps this too is a literary hint at the later dangers in the journey that Jesus makes to Jerusalem.
When the family returns to Nazareth, Jesus is obedient to his parents in everyday life. In spite of not understanding what has happened and what has been said, Mary ‘treasured all these things in her heart’ (verse 51) – just as she ‘treasured all these words and pondered them in her heart’ after she heard the shepherds’ report of what the angels proclaimed (Luke 2: 19).
Saint Luke says that after this story Jesus spent his years in Nazareth, growing ‘in wisdom and in years, and in divine and human favour’ (verse 52). But, in the meantime, something has changed. Jesus is now on the way, on the path.
Saint Luke says Joseph and Mary search for Jesus for three days. When early Christians heard this story in the context of the Passover (verses 41-42) and the phrase ‘after three days’ (verse 46), they would have thought immediately of the Passover when Christ was raised from the dead after three days. So, we should also read this story in the light of the Resurrection.
In the Resurrection, the new family of God supersedes our earthly family, the Temple becomes the place where Christ is at the centre. He is in dialogue with the tradition, yet with a new understanding.
There can be no true meaning in Christmas unless it looks forward to Easter.
When we next meet Jesus in this Gospel, he is at the Jordan, about to be baptised by Saint John the Baptist, which is the Gospel reading (Luke 3: 15-17, 21-22) for Sunday week, the First Sunday after the Epiphany (12 January 2025).
‘They found him in the temple, sitting among the teachers’ (Luke 2: 46) … ‘Jesus and Doctors’ by Rod Borghese
Today’s Prayers (Sunday 29 December 2024, Christmas I):
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 is introduced today with Reflections by Dr Paulo Ueti, Theological Advisor and Regional Manager for Latin America and the Caribbean, USPG:
Let us reflect critically on the significance of the Council of Nicaea and its legacy in shaping the Christian faith. Convened by Emperor Constantine in 325 AD, the council profoundly impacted Christian doctrine, but it was also a moment when faith and imperial power intersected in complex ways. While the Nicene Creed was intended to unite the church and ensure that the divinity of Christ was firmly established, we must acknowledge the historical context in which this took place – within the framework of the Roman Empire.
The Council of Nicaea was called to resolve the Arian controversy* and stabilise the empire through religious cohesion. This raises important questions about how imperial power shaped the decisions made at the council. Unity was as much a political goal as a theological one. While the creed brought Christians together around shared beliefs, we must be aware of the dangers of equating unity with uniformity. When faith becomes entangled with political power, there is always a risk that diversity will be suppressed in the name of order.
As we commemorate the anniversary of the Council of Nicaea, let us pray for a church that embraces unity in diversity, recognising the richness of different expressions of faith without imposing uniformity. In a global context where the church has often been used as an instrument of colonialism and control, we are called to reflect critically on our history and to seek a form of unity that respects cultural and theological diversity. Let us pray for a church that resists the temptation of imperial conformity and instead embodies Christ's message of love, justice and inclusion for all creation.
[* The Arian controversy was a series of theological disputes about the nature of Jesus Christ.]
The USPG Prayer Diary today (Sunday 29 December 2024, Christmas I) invites us to pray:
Lord, we give thanks for the wisdom and discernment granted to the church at the Council of Nicaea, where the foundation of our faith was affirmed. We praise you for the clarity provided through the Nicene Creed, which proclaims Jesus as fully divine and fully human, one with you in substance and essence.
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
William Holman Hunt, ‘The Finding of the Saviour in the Temple’ (1854-1860), Birmingham Museum and Art Gallery
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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