The new €1 stamp issued by An Post … memories of Gormanston, Greece and bedsit parties
Patrick Comerford
An Post, the Irish postal service, has issued a €1 stamp featuring the face of Che Guevara, a leading figure in the Cuban Revolution of the 1950s and 1960s who was murdered 50 years ago on 9 October 1967.
The stamp’s design is based on the famous image of Che Guevara by the Dublin artist Jim Fitzpatrick – a poster that decorated the many bedsits and flats that hosted late-night and weekend parties I attended in the 1970s.
Despite protests in the US, the stamp is appropriate for An Post – not only because Jim Fitzpatrick’s image is now rated among the world’s top 10 most iconic images, but because Che Guevara came from an immediate Irish background.
The revolutionary who helped Fidel Castro overthrow the US-backed dictator Fulgencio Batista was born in Argentina. His father, Ernesto Guevara Lynch, was a civil engineer of Irish descent and once said: ‘In my son’s veins flowed the blood of Irish rebels.’
Che Guevera was murdered 50 years ago this month in an ambush in Bolivia. Jim Fitzpatrick later produced his iconic image that became one of the most famous images of the 1960s.
Jim Fitzpatrick is best known for his elaborately detailed work inspired by the Celtic tradition. But his most famous single work is his iconic two-tone portrait of Che Guevara created in 1968 and based on a photograph by Alberto Korda.
Jim and I went to the same school, Franciscan College Gormanston, Co Meath, between Drogheda and Balbriggan – although he was many years ahead of me (he is now 73), and our time there did not overlap.
His motivations for producing his poster of Che Guevara were personal and political – he was 16 when he met the revolutionary leader, and he was a left-wing activist by the time he produced his first Che image five years later.
Che Guevara visited Ireland on many occasions, and Jim Fitzpatrick met him on one of those visits to Kilkee, Co Clare, in 1963. Jim was then a teenager in school at Gormanston and was working on a summer job at the Marine Hotel pub in Kilkee, the town where his mother was born.
One morning, Che Guevara walked into the bar with two Cubans and ordered an Irish whiskey. Fitzpatrick immediately recognised him because of his interest in the Cuban revolution.
Knowing about the story of Irish people in Argentina, Jim asked Che about his roots. Che told him that his grandmother was Irish – his great-grandmother Isabel was from Galway and there were other family members from Cork.
Later, Jim was in Germany in 1967 when he first saw the famed photograph of Che Guevarra by Alberto Diaz Gutierrez (known as Alberto Korda) in Stern – it was also published that summer in Paris Match. Korda had taken the photograph, ‘Guerrillero Heroico,’ at a rally in Havana in 1960.
Che Guevara was captured soon after and was murdered in October 1967. Jim Fitzpatrick’s black and red screen-printed poster version was produced soon after and was based on a high-quality photo of Korda’s original photograph.
The poster was a two-colour screen print, with the yellow star on the beret coloured in by hand with a magic marker. The eyes were given a slightly more upward gaze, creating a saintly appearance, and he gave his subject more hair because long hair was then a symbol of rebellion.
In recent days, I have also been listening again to Maria Farantouri’s version of Hasta Siempre, Comandante, or simply Hasta Siempre, a 1965 song by the Cuban composer Carlos Puebla. In the 1960s and the 1970s, this song became one of the many anthems in the resistance to the colonels’ regime in Greece.
The lyrics are a reply to Che Guevara’s farewell letter when he left Cuba to promote revolution in Congo and Bolivia.
The lyrics recount key moments in the Cuban Revolution, and the song, which gained in popularity after Che Guevara’s murder, has been covered by many artists. There are more than 200 versions of this song, which has been covered by many singers. Although Victor Jara never sang this song, many attribute the Carlos Puebla version to him by mistake.
The title is a part of Che Guevara’s well known saying ¡Hasta la victoria siempre! (‘Until victory, always!’).
Maria Farantouri is one of the finest Greek singers of the 20th century, and she celebrates her 70th birthday next month on 28 November.
During the colonels’ regime in 1967-1974, Maria Farantouri recorded protest songs in Europe with Mikis Theodorakis. In 1971, she recorded Songs and Guitar Pieces by Theodorakis with the Australian guitarist John Williams, which included seven poems by Federico García Lorca.
She has recorded songs in Spanish, including ‘Hasta Siempre Comandante Che Guevara,’ Italian, and English (‘Joe Hill’), as well as works by Greek composers.
Aprendimos a quererte
desde la historica altura
donde el sol de tu bravura
le puso cerco a la muerte.
Aqui se queda la clara,
la entrenable transparencia
de tu querida presencia
Comandante Che Guevara.
Tu mano gloriosa y fuerte
sobre la historia dispara
cuando todo Santa Clara
se despierta para verte.
Aqui se queda la clara,
la entrenable transparencia
de tu querida presencia
Comandante Che Guevara.
Vienes quemando la brisa
con soles de primavera
para plantar la bandera
con la luz de tu sonrisa
Aqui se queda la clara,
la entrenable transparencia
de tu querida presencia
Comandante Che Guevara.
Tu amor revolucionario
te conduce a nueva empresa
donde esperan la firmeza
de tu brazo libertario.
Aqui se queda la clara,
la entrenable transparencia
de tu querida presencia
Comandante Che Guevara.
Seguiremos adelante
como junto a ti seguimos,
y con Fidel te decimos:
¡Hasta siempre, Comandante!
Aqui se queda la clara,
la entrenable transparencia
de tu querida presencia
Comandante Che Guevara.
English translation:
We learned to love you
from the historical heights
where the sun of your bravery
laid siege to death
Chorus:
Here lies the clear,
dear transparency
of your beloved presence,
Commander Che Guevara
Your glorious and strong hand
over history it shoots
when all of Santa Clara
awakens to see you.
(Your glorious efforts throughout history resound like a rifle shot awakening Santa Clara.)
[Chorus]
You come burning the breeze
with springtime suns
to plant the flag
with the light of your smile
[Chorus]
Your revolutionary love
leads you to new undertaking
where they are waiting for the firmness
of your liberating arm
[Chorus]
We will carry on
as we followed you then
and with Fidel we say to you:
‘Until forever, Commander!’
10 October 2017
Counting in those who are
counted out at the harvest
A mediaeval carved image of Saint Francis of Assisi in the cloisters in the ruins of the Franciscan friary in Askeaton, Co Limerick (Photograph: Patrick Comerford, 2017)
Patrick Comerford
9 October 2017:
8 p.m., Ballingrane Methodist Church, Co Limerick
The Harvest Thanksgiving Festival
Readings: II Corinthians 9: 6-15; Luke 17: 11-19.
May I speak to you in the name of + the Father, Son and Holy Spirit, Amen.
I want to thank the Revd Ruth Watt for her invitation to preach at this evening’s Harvest Service.
I think we first met when I was a visiting lecturer at Edgehill Theological College in Belfast, where she was a student, and now we are also working together on the Rathkeale Pre-Social Cohesion Project.
The covenant relationship between the Church of Ireland and the Methodist Church offers us many opportunities. These opportunities are not all about serious, straight-faced theological discussions, but also how we can share our fun and our problems, our joys and our sorrows, our faith and our worship.
So, thank you for your invitation to be here this evening.
For the past nine months, I have been the priest-in-charge in the Rathkeale Group of Parishes, which includes the Church of Ireland parish churches in Rathkeale, Askeaton, Castletown and Tarbert.
Throughout these parishes, I am coming across Methodist churches and former Methodist churches; indeed, in Tarbert the memorials and tablets from the former Methodist church are now in place in Saint Brendan’s Church.
In these past nine months, there has been a joy in these ecumenical contacts. When I was a theology student, I did placements with Shankill Road Methodist Church in Belfast and with the Dublin Central Mission. So, you can imagine, I expected these among my Methodist neighbours and friends.
The other great ecumenical contact is with my Roman Catholic neighbours. Father Seán Ó Longaigh, Parish Priest of Askeaton and Ballysteen, preached at our Harvest Thanksgiving Service in Saint Mary’s Church, Askeaton, on Friday evening, and drew creatively on his mission experience in Nigeria.
The cloisters in the ruins of the Franciscan friary in Askeaton, Co Limerick (Photograph: Patrick Comerford, 2017)
Another ecumenical dimension to my experiences here is provided when I find quiet times throughout the week in the cloisters in among the ruins of the Franciscan Priory on the banks of the River Deel in Askeaton.
It is moments of silent prayer like that must have been experienced when he visited the site of Nicholas Ferrar’s community and wrote in his poem ‘Little Gidding’:
… You are here to kneel
Where prayer has been valid. And prayer is more
Than an order of words, the conscious occupation
Of the praying mind, or the sound of the voice praying.
I find so many parallels between the lives and emphases of Saint Francis of Assisi and John Wesley.
Saint Francis, whose feast day fell last Wednesday [4 October], died in 1224.
What did these two great saints have in common?
Simplicity was a mark of both lives. Saint Francis took a vow of evangelical poverty. John Wesley’s course was less severe, but he also gave away his money, abstained for years at a time from meat and wine, and rejoiced in his freedom from things.
A love of other animals was also a trait Francis of Assisi and John Wesley had in common.
Everyone has heard about Saint Francis preaching to the birds. Once he had pity on some doves that were about to be sold for slaughter. He bought them, took them to his brothers and made nests for them. They prospered and, as it was said, they were as tame as hens around them.
John Wesley loved his horses and advocated compassionate treatment of all animals. His occasional practice of vegetarianism increased his witness of respect for other creatures.
The practices of both contain the seeds of an ecological wisdom needed today.
They cherished spirituality more than learning.
Saint Francis was aware of how intellectual pursuits may obscure the development of love of God and the virtues of humility and compassion. He looked upon the simple people in the world as often possessing the most profound true knowledge of God from experience.
John Wesley was a learned man and an avid reader, but he did not let his intellectual interests get in the way of faith or the practice of the virtues. Like Saint Francis, he revered the unknown common people whom Christ blessed made his priority as recipients of the Good news.
Francis of Assisi and John Wesley also shared that inner freedom that comes from giving oneself wholly without reservation to the will of God.
Each of these saints developed a covenantal communion committed to remembering their way of life and continuing it as a form of Christian discipleship.
The statements made by Franciscans and Methodists often take the same approach to the problems in the world of war and poverty, sharing common convictions and a common spirit.
It is said of Saint Francis – quite untrue, historically, as it happens – that he advised his friars to ‘Preach the gospel, and if necessary, use words.’ It seems it was first written only in the last century by Reinhold Niebhur, but it is the sort of advice that one could equally imagine being attributed too to John Wesley.
It is no accident that when the time in the Church year between early September and early October was being designated by the Churches as ‘Creation Time’ that it should begin with the Orthodox New Year, and end at the Feast of Saint Francis of Assisi.
But, you may ask, what has that to do with this evening’s Gospel reading, the Gospel reading for Harvest services this year in the Revised Common Lectionary?
Part of the life of Saint Francis includes the ‘Legend of the Three Companions’ which includes this story.
One day, while he was praying enthusiastically to the Lord, Saint Francis received this response: ‘Francis, everything you loved carnally and desired to have, you must despise and hate, if you wish to know my will. Because once you begin doing this, what before seemed delightful and sweet will be unbearable and bitter; and what before made you shudder will offer you great sweetness and enormous delight.’
He was overjoyed at this and was comforted by the Lord. One day he was riding his horse near Assisi, when he met a leper. And, even though he usually shuddered at lepers, he made himself dismount, and gave him a coin, kissing his hand as he did so.
After he accepted a kiss of peace from him, Saint Francis got back on his horse and continued on his way. He then began to consider himself less and less, until, by God’s grace, he came to complete victory over himself.
After a few days, he moved to a hospice of lepers, taking with him a large sum of money. Calling them all together, as he kissed the hand of each, he gave them alms. When he left there, what before had been bitter, that is, to see and touch lepers, was turned into sweetness.
For, as he said, the sight of lepers was so bitter to him, that he refused not only to look at them, but even to approach their dwellings. If he happened to come near their houses or to see them, even though he was moved by piety to give them alms through an intermediary, he always turned away his face and held his nose. With the help of God’s grace, he became such a servant and friend of the lepers, that, as he testified in his Testament, he stayed among them and served them with humility.
Our care for the environment cannot be separated from care for those who are on the margins of society. The Samaritan leper in this evening’s Gospel story is on the margins because of his health, his religious background, his ethnic background, his appearance, his social status … all the reasons that we, that I, find for discriminating against people.
Despite, all his great concerns for those on the margins, Francis admits his difficulties with the very sort of person who is at the heart of our Gospel story this evening.
No matter how often he showed himself to the priests, this one healed leper among ten was never going to be given a clean bill of health.
In a lecture this time last year, I was engaging students in the links between the Eucharist and the Creation. Later, in an email, a student quoted the late Father Herbert Edwin William Slade (1912-1999), a priest of the Society of Saint John the Evangelist or the Cowley Fathers in Oxford, who wrote:
The Eucharist is the supreme model of an intimacy with nature which is universal. All creation is God’s body. God indwells all of his creatures. God’s Spirit is present in all that God has made. Therefore, our intimacy with creation must never stop short at contemplative admiration.
God’s harvest, the Kingdom of God, is greater than our imaginations. It includes all aspects and dimensions of creation, the harvest of the fields, and a harvest of people, including even those I, the high priests, and Francis of Assisi are in danger of ignoring and leaving behind.
Who are the equivalent of the Samaritans and the lepers we are danger of counting out, leaving to one side, in the harvest the Church could be reaping today?
The harvest is greater than we can imagine, greater than we want to admit.
And constantly, Francis of Assisi, John Wesley, and Christ, yes Christ himself, challenge me to rethink my harvest values.
And so, may all we think, say and do be to the praise, honour and glory of God, + Father, Son and Holy Spirit. Amen.
The Embury and Heck Memorial Methodist Church and the surrounding churchyard in Ballingrane, Co Limerick (Photograph: Patrick Comerford, 2017; click on image for full-screen view)
(Revd Canon Professor) Patrick Comerford is Priest-in-Charge, the Rathkeale and Kilnaughtin group of Parishes. This sermon was prepared for the Harvest Thanksgiving Service in Ballingrane Methodist Church on Monday 9 October 2017.
Patrick Comerford
9 October 2017:
8 p.m., Ballingrane Methodist Church, Co Limerick
The Harvest Thanksgiving Festival
Readings: II Corinthians 9: 6-15; Luke 17: 11-19.
May I speak to you in the name of + the Father, Son and Holy Spirit, Amen.
I want to thank the Revd Ruth Watt for her invitation to preach at this evening’s Harvest Service.
I think we first met when I was a visiting lecturer at Edgehill Theological College in Belfast, where she was a student, and now we are also working together on the Rathkeale Pre-Social Cohesion Project.
The covenant relationship between the Church of Ireland and the Methodist Church offers us many opportunities. These opportunities are not all about serious, straight-faced theological discussions, but also how we can share our fun and our problems, our joys and our sorrows, our faith and our worship.
So, thank you for your invitation to be here this evening.
For the past nine months, I have been the priest-in-charge in the Rathkeale Group of Parishes, which includes the Church of Ireland parish churches in Rathkeale, Askeaton, Castletown and Tarbert.
Throughout these parishes, I am coming across Methodist churches and former Methodist churches; indeed, in Tarbert the memorials and tablets from the former Methodist church are now in place in Saint Brendan’s Church.
In these past nine months, there has been a joy in these ecumenical contacts. When I was a theology student, I did placements with Shankill Road Methodist Church in Belfast and with the Dublin Central Mission. So, you can imagine, I expected these among my Methodist neighbours and friends.
The other great ecumenical contact is with my Roman Catholic neighbours. Father Seán Ó Longaigh, Parish Priest of Askeaton and Ballysteen, preached at our Harvest Thanksgiving Service in Saint Mary’s Church, Askeaton, on Friday evening, and drew creatively on his mission experience in Nigeria.
The cloisters in the ruins of the Franciscan friary in Askeaton, Co Limerick (Photograph: Patrick Comerford, 2017)
Another ecumenical dimension to my experiences here is provided when I find quiet times throughout the week in the cloisters in among the ruins of the Franciscan Priory on the banks of the River Deel in Askeaton.
It is moments of silent prayer like that must have been experienced when he visited the site of Nicholas Ferrar’s community and wrote in his poem ‘Little Gidding’:
… You are here to kneel
Where prayer has been valid. And prayer is more
Than an order of words, the conscious occupation
Of the praying mind, or the sound of the voice praying.
I find so many parallels between the lives and emphases of Saint Francis of Assisi and John Wesley.
Saint Francis, whose feast day fell last Wednesday [4 October], died in 1224.
What did these two great saints have in common?
Simplicity was a mark of both lives. Saint Francis took a vow of evangelical poverty. John Wesley’s course was less severe, but he also gave away his money, abstained for years at a time from meat and wine, and rejoiced in his freedom from things.
A love of other animals was also a trait Francis of Assisi and John Wesley had in common.
Everyone has heard about Saint Francis preaching to the birds. Once he had pity on some doves that were about to be sold for slaughter. He bought them, took them to his brothers and made nests for them. They prospered and, as it was said, they were as tame as hens around them.
John Wesley loved his horses and advocated compassionate treatment of all animals. His occasional practice of vegetarianism increased his witness of respect for other creatures.
The practices of both contain the seeds of an ecological wisdom needed today.
They cherished spirituality more than learning.
Saint Francis was aware of how intellectual pursuits may obscure the development of love of God and the virtues of humility and compassion. He looked upon the simple people in the world as often possessing the most profound true knowledge of God from experience.
John Wesley was a learned man and an avid reader, but he did not let his intellectual interests get in the way of faith or the practice of the virtues. Like Saint Francis, he revered the unknown common people whom Christ blessed made his priority as recipients of the Good news.
Francis of Assisi and John Wesley also shared that inner freedom that comes from giving oneself wholly without reservation to the will of God.
Each of these saints developed a covenantal communion committed to remembering their way of life and continuing it as a form of Christian discipleship.
The statements made by Franciscans and Methodists often take the same approach to the problems in the world of war and poverty, sharing common convictions and a common spirit.
It is said of Saint Francis – quite untrue, historically, as it happens – that he advised his friars to ‘Preach the gospel, and if necessary, use words.’ It seems it was first written only in the last century by Reinhold Niebhur, but it is the sort of advice that one could equally imagine being attributed too to John Wesley.
It is no accident that when the time in the Church year between early September and early October was being designated by the Churches as ‘Creation Time’ that it should begin with the Orthodox New Year, and end at the Feast of Saint Francis of Assisi.
But, you may ask, what has that to do with this evening’s Gospel reading, the Gospel reading for Harvest services this year in the Revised Common Lectionary?
Part of the life of Saint Francis includes the ‘Legend of the Three Companions’ which includes this story.
One day, while he was praying enthusiastically to the Lord, Saint Francis received this response: ‘Francis, everything you loved carnally and desired to have, you must despise and hate, if you wish to know my will. Because once you begin doing this, what before seemed delightful and sweet will be unbearable and bitter; and what before made you shudder will offer you great sweetness and enormous delight.’
He was overjoyed at this and was comforted by the Lord. One day he was riding his horse near Assisi, when he met a leper. And, even though he usually shuddered at lepers, he made himself dismount, and gave him a coin, kissing his hand as he did so.
After he accepted a kiss of peace from him, Saint Francis got back on his horse and continued on his way. He then began to consider himself less and less, until, by God’s grace, he came to complete victory over himself.
After a few days, he moved to a hospice of lepers, taking with him a large sum of money. Calling them all together, as he kissed the hand of each, he gave them alms. When he left there, what before had been bitter, that is, to see and touch lepers, was turned into sweetness.
For, as he said, the sight of lepers was so bitter to him, that he refused not only to look at them, but even to approach their dwellings. If he happened to come near their houses or to see them, even though he was moved by piety to give them alms through an intermediary, he always turned away his face and held his nose. With the help of God’s grace, he became such a servant and friend of the lepers, that, as he testified in his Testament, he stayed among them and served them with humility.
Our care for the environment cannot be separated from care for those who are on the margins of society. The Samaritan leper in this evening’s Gospel story is on the margins because of his health, his religious background, his ethnic background, his appearance, his social status … all the reasons that we, that I, find for discriminating against people.
Despite, all his great concerns for those on the margins, Francis admits his difficulties with the very sort of person who is at the heart of our Gospel story this evening.
No matter how often he showed himself to the priests, this one healed leper among ten was never going to be given a clean bill of health.
In a lecture this time last year, I was engaging students in the links between the Eucharist and the Creation. Later, in an email, a student quoted the late Father Herbert Edwin William Slade (1912-1999), a priest of the Society of Saint John the Evangelist or the Cowley Fathers in Oxford, who wrote:
The Eucharist is the supreme model of an intimacy with nature which is universal. All creation is God’s body. God indwells all of his creatures. God’s Spirit is present in all that God has made. Therefore, our intimacy with creation must never stop short at contemplative admiration.
God’s harvest, the Kingdom of God, is greater than our imaginations. It includes all aspects and dimensions of creation, the harvest of the fields, and a harvest of people, including even those I, the high priests, and Francis of Assisi are in danger of ignoring and leaving behind.
Who are the equivalent of the Samaritans and the lepers we are danger of counting out, leaving to one side, in the harvest the Church could be reaping today?
The harvest is greater than we can imagine, greater than we want to admit.
And constantly, Francis of Assisi, John Wesley, and Christ, yes Christ himself, challenge me to rethink my harvest values.
And so, may all we think, say and do be to the praise, honour and glory of God, + Father, Son and Holy Spirit. Amen.
The Embury and Heck Memorial Methodist Church and the surrounding churchyard in Ballingrane, Co Limerick (Photograph: Patrick Comerford, 2017; click on image for full-screen view)
(Revd Canon Professor) Patrick Comerford is Priest-in-Charge, the Rathkeale and Kilnaughtin group of Parishes. This sermon was prepared for the Harvest Thanksgiving Service in Ballingrane Methodist Church on Monday 9 October 2017.
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