21 March 2025

When Trump forgets the lyrics
of ‘God Bless America’ does he
think of the refugee Jewish child
who fled racism and pogroms?

Irving Berlin, author of ‘God Bless America … the cover of ‘Write On, Irving Berlin!’ by Leslie Kimmelman, illustrated by David C Gardner

Patrick Comerford

In sleepless moments in the early hours yesterday, I ended up doing an old ‘Quick crossword’ from the Guardian over three years ago (Quick crossword No 16,120, 6 January 2022). One of the clues near the end was:

17 Russian-born American songwriter, d. 1989 (6)’

In sleepless nights, I constantly pray ‘God Bless America.’ In the two months since Trump was sworn into office on 20 January 2025, we have seen a convicted felon, an economic migrant from South Africa and a self-styled hillbilly replace the rule of law with the diktats of a despot, tear up international conventions, threaten to invade their neighbours, undermine their allies, and cosy up to an invading despot who has brought Europe closer to the brink of war than it has ever been since 1945.

In his campaigns, Trump has hijacked the songs and music of many artists, including Leonard Cohen, Abba, Adele, Andrew Lloyd Weber, Beyoncé, Bruce Springsteen, Elton John, the Rolling Stones, Guns N Roses, Luciano Pavarotti, Neil Young, Queen, Sinéad O’Connor, Blondie, Sheryl Crow, Lionel Richie, Elvis Costello and Village People.

His use of music without permission has become the subject of satire, with The Onion claiming the estate of Irving Berlin is suing Trump for his glockenspiel rendition of ‘God Bless America’.

Irving Berlin (1888-1989) was born Israel Isidore Beilin (ישראל איזידור ביילין) in the former Russian empire. His songs and music form a large part of the Great American Songbook, and his many honours included Academy, Grammy and Tony awards, and the Presidential Medal of Freedom. The broadcast journalist Walter Cronkite once said he ‘helped write the story of this country, capturing the best of who we are and the dreams that shape our lives.’

Irving Berlin was born Israel Isidore Beilin (ישראל איזידור ביילין‎) in the Russian Empire on 11 May 1888, one of eight children of Moses Beilin (1848-1901) and Lena Lipkin Beilin (1850-1922). Although the family came from the shtetl of Tolochin, present-day Talachyn in Belarus, the songwriter was probably born in Tyumen, Siberia. His father was a cantor and took his family there to work in a synagogue.

Soon after his birth, the family returned From Tyumen to Tolochin. One of his few memories of those first five years in Russia was sitting on a blanket by the side of a road, watching the family home being burned down by Cossacks. By dawn, the house was in ashes.

The family fled Tolochin to Antwerp and left Europe on the SS Rhynland and arrived at Ellis Island on 14 September 1893. There the family were put in a pen until immigration officials declared them fit to be allowed into New York, and their name was changed from Beilin was changed to Baline.

They were one Jewish family among the hundreds of thousands who fled to the US in the late 19th and early 20th century, escaping antisemitism, racism, pogroms, discrimination and poverty – families such as those of George and Ira Gershwin, Al Jolson, Louis B Mayer of MGM and the Warner brothers.

But Moses Baline could not find work as a cantor and took a job at a kosher meat market, giving Hebrew lessons in the evening to make ends meet. While young Izzy Baline was at school he sang in a synagogue choir. He was eight when he began selling newspapers to support his family, his mother worked as a midwife, three of his sisters worked wrapping cigars, and his older brother worked making shorts in a sweatshop.

Shortly after his son’s bar mitzvah, Moses Baline died in 1901, leaving a widow and a family of young children. Izzy left school at 13, worked as a singing waiter, and then at 14 moved into one of the lodging house for homeless boys in the Bowery, before he foundi work with a music publisher at the age of 18 and got a job as a singing waiter in Chinatown.

He taught himself to play the piano, and started to publish his first songs under the name ‘I. Berlin’. He soon became one of the most prolific songwriters of all time.

The cover of ‘Irving Berlin: The Immigrant Boy Who Made America Sing’ by Nancy Churnin and illustrated by James Rey Sanchez

His first big success, ‘Alexander’s Ragtime Band’ (1911), sparked an international dance craze and made him a wealthy man at a young age. He had 20 original Broadway shows, 15 original Hollywood films – including Easter Parade (1948) and Holiday Inn (1942), which introduced ‘White Christmas’ – and 1,500 songs, including 232 Top 10 hits, with 25 reaching No 1.

After a whirlwind romance, he married 20-year-old Dorothy Goetz in February 1912. But she contracted typhoid fever on their honeymoon in Havana and died on 17 July.

He married his second wife, the writer Ellin Mackay, a Catholic from an Irish family, in a civil ceremony in 1926. Ellin wanted to be married by a priest, but he refused. His daughter later explained, ‘The cantor’s son does not forget who his people are.’

Their marriage was bitterly opposed by her billionaire father Clarence Mackay was furious that his daughter had married a Jewish refugee and disinherited her. She was dropped from the social registry, but her sister who dated a Nazi diplomat remained in good standing.

Ellin later decided that their three daughters should get to know their father’s Jewish heritage and, toward that end she joined a Manhattan Reform synagogue and took their children to a Passover seder and Yom Kippur services.

Another enduring song is ‘White Christmas.’ His three-week old son Irving jr died from sudden infant death syndrome (SIDS) on Christmas Day 1928, which helps to explain the song’s strong undertone of melancholy. The song has sold over 50 million records and remains the highest top single selling song in recording history.

There is some irony that a ‘nice Jewish boy’ wrote songs such as ‘White Christmas’ and ‘Easter Parade’. But Irving Berlin insisted that Christmas was an all-American holiday in which Jews could take part without betraying their faith, with Christmas a celebration of the winter season and Easter a festival of spring fashion.



Irving Berlin was drafted into the army near the end of World War I in 1917. That year he wrote ‘God Bless America,’ although it was not recorded until 1938. He later said the song title was inspired by his mother who, despite a life of hardship and poverty, often exclaimed ‘G-d bless America’, saying it ‘with emotion which was almost exultation.’

His original lyrics were:

God bless America, land that I love
Stand beside her, and guide her,
to the right with a light from above.
Make her victorious on land and foam,
God bless America, my home sweet home.


Berlin revived the song shortly before World War II. But he wanted a song about peace, and changed the militaristic sounding ‘make her victorious on land and foam’ to the now familiar words ‘from the mountains, to the prairie, to the ocean, white with foam.’

Moreover, the term ‘to the right’ had developed political associations that he wanted to avoid, so he changed the lyric to ‘through the night with a light from above.’

‘God Bless America’ had its debut the day after Kristallnacht in Germany in November 1938. It was first performed by Kate Smith when Berlin gave it to her to sing as a patriotic song marking the 20th anniversary of Armistice Day. The song’s introduction, which Kate Smith sang, is rarely heard today:

While the storm clouds gather from across the sea,
let us swear allegiance to the land that’s free.
Let us all be grateful for a land so fair,
as we raise our voices in a solemn prayer.


Those lyrics seem so relevant so poignant these days.

‘God Bless America’ became a second anthem when the US entered World War II. But its popularity was not without controversy and antisemites and xenophobes were outraged that a Jew had written the song.

The German American Bund, a pro-nazi front, claimed it was part of a Jewish conspiracy and a manifestation of the mindset of ‘the refugee horde.’ Followers of the antisemitic and pro-nazi broadcaster Father Charles Coughlin regarded singing the song as ‘a provocation of violence’. The Ku Klux Klan called for its boycott.

Irving Berlin refused to profit from patriotism, and signed over all the rights and royalties to ‘God Bless America’ in perpetuity to the Boy Scouts and Girl Scouts of America. Since then, the song has generated many millions of dollars.

During World War II, he became involved in wartime musicals and shows for the army. Berlin insisted on integrated casts and staff, and hired African Americans to work on his play This is the Army. It became the first integrated division army unit in US history, and he wrote a song specifically to be sung by his black actors – as opposed to being sung by blackface singers – ‘That’s What the Well-Dressed Man in Harlem Will Wear’.

The play became a film of the same name in 1943, starring Ronald Reagan. Kate Smith also sang ‘God Bless America’ against a backdrop of anxious families apprehensive about the war.

It was deliberate action that strongly contrasts today with the Pentagon’s continuing purge of web content that is deemed to be related to diversity, equity, inclusion and accessibility (DEI) programmes, including pages about Jackie Robinson’s military career, the Native American code talkers, the heroes who raised the flag at Iwa Jima and – for some days – the page dedicated to Major General Calvin Charles Rogers.

There is deep personal significance in the number he wrote in 1925, ‘Don’t Send Me Back to Petrograd,’ about the 1924 American quota law. The National Origins Act effectively barred eastern Europeans from immigrating to the US during World War II and was not repealed until 1965. The singer pleads, ‘Now that I’m over here, they won’t let me stay ... Please don’t send me away’ – a sentiment that certainly resonates today.

Although Irving Berlin married a Christian and was often described as an agnostic, he continued to identify as a Jew and supported Jewish charities. He was honoured by the National Conference of Christians and Jews in 1944 for ‘advancing the aims of the conference to eliminate religious and racial conflict’, and he was honoured by the Young Men’s Hebrew Association (YMHA) in 1949 as one of the 12 ‘most outstanding Americans of Jewish faith’.

Irving Berlin died on 22 September 1989 at 101. Twelve years later, ‘God Bless America’ took on a new significance in the US after 9-11 in 2001, when it became the spontaneous symbol of national unity and collective mourning after members of Congress stood together singing it on the steps of the Capitol.

Yet Donald Trump forgot the words of ‘God Bless America’ during an event at the White House in 2018. Seven years later, he panders to a dictatorial and war-mongering Russian despot, defies court orders, ignores democratic processes, deports refugee children, welcomes an Irish rapist into the Oval Office and fulminates racist bile and hatred.

I wonder whether he and his cabal ever stop to think the migrant child who escaped prejudice, racism, antisemitism and violence and became the author of ‘God Bless America’, one of the greatest American anthems and how it celebrates liberty and democracy, diversity, equity, inclusion and accessibility.

Shabbat Shalom, שבת שלום‎

Speaking at a protest against Trump’s policies outside the US Embassy in Dublin during his previous presidency

Daily prayer in Lent 2025:
17, Friday 21 March 2025

‘Now when the owner of the vineyard comes, what will he do …’ (Matthew 21: 40) … vineyards, vines, groves and terraces near San Gimignano in Tuscany (Photograph: Patrick Comerford)

Patrick Comerford

Lent began more than two weeks ago on Ash Wednesday (5 March 2025), and this week began with was the Second Sunday in Lent (Lent II). Today, the Calendar of the Church of England in Common Worship remembers Thomas Cranmer (1556), Archbishop of Canterbury and Reformation Martyr.

Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading 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.

‘Now when the owner of the vineyard comes, what will he do?’ (Matthew 21: 40) … ripening grapes on the vines at the Hedgehog in Lichfield (Photograph: Patrick Comerford)

Matthew 21: 33-43 (NRSVA):

[Jesus said to them:] 33 ‘Listen to another parable. There was a landowner who planted a vineyard, put a fence around it, dug a wine press in it, and built a watch-tower. Then he leased it to tenants and went to another country. 34 When the harvest time had come, he sent his slaves to the tenants to collect his produce. 35 But the tenants seized his slaves and beat one, killed another, and stoned another. 36 Again he sent other slaves, more than the first; and they treated them in the same way. 37 Finally he sent his son to them, saying, “They will respect my son.” 38 But when the tenants saw the son, they said to themselves, “This is the heir; come, let us kill him and get his inheritance.” 39 So they seized him, threw him out of the vineyard, and killed him. 40 Now when the owner of the vineyard comes, what will he do to those tenants?’ 41 They said to him, ‘He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time.’

42 Jesus said to them, ‘Have you never read in the scriptures:
“The stone that the builders rejected
has become the cornerstone;
this was the Lord’s doing,
and it is amazing in our eyes”?

43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom.’

‘The stone that the builders rejected has become the cornerstone’ (Matthew 21: 42) … a cross cut into a cornerstone in the main church in the Monastery of Vlatádon in Thessaloniki (Photograph: Patrick Comerford)

Today’s Reflection:

It is sometimes said that the parables are ways in which Christ makes truth more accessible, taking complicated theological ideas and rephrasing them in terms that anyone can understand. But sometimes he says he is telling his parables for the opposite reason, so that the crowds might not understand (see Matthew 13: 1-9, Mark 4: 1-9, and Luke 8: 9-10).

When confronted with these puzzling parables, we are sometimes tempted to resolve the ambiguities by interpreting them allegorically. We start out by deciding immediately the characters, the objects and the actions represent; we decide before we interpret or try to apply those parables which character or object represents God, which one is Christ, who represent the Disciples, and so on.

In other words, we try to harmonise difficult parables with our own already-formed views, rather than allowing those parables to challenge and reshape our views.

But Christ tries through his parables to get us to challenge what we already presume to be simply true.

In today’s Gospel reading (Matthew 21: 33-43), do we read the parable in the way we have learned to read it? We already presume the landowner is God. God sends messengers to people (in particular, to Israel). The people reject the messengers. God sends his son. The people kill the son. So God is going to reject Israel and choose another people. But how well does the parable really fit that interpretation? How well does that interpretation fit the weight of the canon regarding the role of Israel?

As a point of comparison, it might be useful to look at the theology of Israel in Saint Luke’s Gospel and the Acts of the Apostles, where we find a continuing and central role for Israel. There the invitation extended to Gentiles through Christ is to join Israel, God’s people.

At the apostolic council in Jerusalem (see Acts 15), the Christian leaders present include Pharisees (see verse 5) – not former Pharisees, but Pharisees. In the Acts of the Apostles (23: 6), Saint Paul continues to identify himself as a Pharisee – not as a former Pharisee.

For Saint Luke, the vineyard of Israel has not been taken away to be given to others. Instead, Christ has opened it to new workers called to gather in God’s abundant harvest.

The setting of the parable is the estate of a wealthy landowner. This landowner does not live on the land, and does not work at planting or harvesting. The hard work is carried out by the hired labourers, who must turn over most of what they grow to the landowner. The landowner in the parallel parable in Luke 19 is a harsh, demanding man, reaping what he does not sow (see Luke 19: 20).

This absentee landlord does not send messengers out of any great love for the people or the land, but to collect the profits from their labour that sustain his life of ease in the cosmopolitan city where he lives.

In Saint Matthew’s version of parable, the farmers have had enough. The next time the landowner sends one of his servants to collect the rent, the farmers send him packing. Forget how you have consistently read this parable for years. Those who listened to Christ telling this parable for the first time probably smiled at the demanding landlord getting a revolutionary response from the exploited tenants living on the edge and on the margins.

After all, Saint Paul tells us in the Pastoral Epistles: ‘for the scripture says, “You shall not muzzle an ox while it is treading out the grain,” and, “The labourer deserves to be paid”.’ (I Timothy 5: 18).

Then the landowner sends another agent to collect the rent. Again, the farmers get together to send him away empty-handed. More cause for rejoicing among the first listeners.

Then the son of the landowner arrives. He has a different standing than the messengers. He is the son, perhaps the ‘beloved son,’ probably the only son. If he is the heir and the landowner had died, then he has inherited the estate himself. If the son dies and he does not have an heir, the land goes to those who live on it, and the farmers will be free. The farmers have been resisting years of what they feel has been exploitation, and now they rise up and kill the son.

But the twist in the story is that the landowner is not dead. He does exactly what we expect him to do in the circumstances. He wreaks revenge, slaughters the farmers and replaces them with others. He does this so he can return to his life of ease in the city, living on the income provided by the labour of others.

However, no-one among those who hear this ending to the story for the first time would hardly regard it as comforting or good news.

The chief priests and the scribes who are listening the audience, and who come from the same social class as the rich landowner and his hirelings, must realise that they have just heard a scathing condemnation from Christ of how they exploit their fellow Jews.

The peasants or tenant farmers who hear the story are reminded that escalating the spiral of violence only results in more violence being visited upon them and their children.

Everyone who listens is challenged to rethink their prejudices and their judgmental values. In this, the parable is a challenge to us today.

In what ways are we like the absentee landlord, dependent on the exploitation of others to support our lives of relative ease?

How much do we consume without knowing or caring about where our clothes, our coffee, our computers, our gadgets and toys come from, or about the cost to poor people and the environments in which they live?

In what ways are we like the agents, willing to do wrong to achieve what we think is right, to escalate interpersonal and international conflict in ways that will be visited upon generations to come?

And in what ways are we responding to Christ’s challenge to care for those the world disregards and to disregard the world’s standards of strength and honour?

As Sarah Dylan writes, Christ challenges us to do the unthinkable, to turn the other cheek and let others think us weak, to care as much for God’s children who make our clothes and shoes, who mine the ore for our electronics and dispose of the toxic computer monitors we discard when want newer and better ones, as we do for our own children.

Christ challenges us to bless and honour the peacemakers rather than the mighty, to strive for justice and peace and the dignity of every human being above our own comfort.

A lost vineyard in Platanias, east of Rethymnon in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Friday 21 March 2025):

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 ‘Truth: The Path to Reconciliation’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.

The USPG Prayer Diary today (Friday 21 March 2025, UN International Day for the Elimination of Racial Discrimination) invites us to pray:

Lord, grant us a prophetic consciousness to stand against racial discrimination and injustice. Help us be bold advocates for truth and righteousness, promoting equality and unity among all people. May we create a world where every person is valued and treated with dignity.

The Collect:

Father of all mercies,
who through the work of your servant Thomas Cranmer
renewed the worship of your Church
and through his death revealed your strength in human weakness:
by your grace strengthen us to worship you
in spirit and in truth
and so to come to the joys of your everlasting kingdom;
through Jesus Christ our Mediator and Advocate,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

God our redeemer,
whose Church was strengthened by the blood of your martyr Thomas Cranmer:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

Ripening grapes on a vine in Tsesmes, east of Rethymnon in Crete (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