Waiting for Christmas … the Christmas lights on O’Connell Street, Limerick, early one morning last week (Photograph: Patrick Comerford, 2017)
Patrick Comerford
Sunday, 26 November 2017
The Kingship of Christ, the Sunday before Advent
11.30 a.m.: Holy Trinity Church, Rathkeale, Co Limerick, The Parish Eucharist.
Readings: Ezekiel 34: 11-16, 20-24; Psalm 100; Ephesians 1: 15-23; Matthew 25: 31-46.
May I speak to you in the name of God, + Father, Son, and Holy Spirit, Amen
I must be getting older, because every year I seem to moan earlier and earlier that Christmas is coming earlier and earlier.
The Christmas lights were switched on in Limerick early last week – with more than a full calendar month to go to Christmas Day – and were still on in O’Connell Street and Denmark Street as I was making my way through the city centre early on two mornings last week. Christmas decorations have been up in shops and shopping centres for two weeks or more now.
The shops want us to believe that Christmas has already arrived as they try to ooze a festive air. It seems once again this year that Irish shoppers are planning to spend more in these weeks before Christmas than our counterparts across Europe.
People love the carols, the traditions, the goodwill and the good feelings we get from even just thinking about Santa Claus and the elves, the tree and the lights, the crib and the Baby Jesus. I have already seen crib scenes in decorative lights in churches in south Dublin, London and Lichfield in the past week, and in Italy the week before … although Advent has not yet begun.
If Christ must be at the heart of Christmas, then waiting for Christ, anticipating Christ, must be at the heart of the Advent season, which begins next Sunday.
We have made Christmas an oh so comfortable story, with images of a sweet baby Jesus, surrounded by adoring, cute little animals and being visited by benign kings. In reality, though, Christmas is never a comfortable story in the Gospels.
Christmas is a story about poverty and about people who are homeless and rejected and who find no place to stay.
It is a messy story about a new-born child surrounded by the filth of animals and the dirt of squalor.
It is a story of shepherds involved in dangerous work, staying out all night in the winter cold, watching for wolves and sheep stealers.
It is a story of political deceit and corruption that lead to a cruel dictator stooping to murder, the murder of innocent children, to secure his grip on power.
Those images do not sell Christmas cards or help to get the boss drunk under the mistletoe at the office party.
That is why in the weeks before Advent the Gospel readings remind us of what the coming of Christ into the world means, what the Kingdom of God is like, how we should prepare for the coming of Christ and the coming of the Kingdom of God.
Traditionally, this Sunday was known among Anglicans as ‘stir-up Sunday.’ The Feast of Christ the King is a recent innovation, dating only from 1925, when the concept of kingship was losing credibility in western societies, not so much to democracy but to the wave of fascism sweeping across Europe.
The mere mention of kings and monarchy today evokes images of extravagance or anachronism. But Christ comes not as a cute cuddly babe wrapped away in the manger in the window of a large department store. Nor does he come as a remote European monarch, whether barmy or benign.
Instead, our Gospel reading tells of Christ coming in glory as the Son of Man (verse 31), as the king (verses 34 and 40), and as Lord (verses 37 and 44).
It is so stark and challenging it forces us to ask what the coming of Christ, the second coming, will be like, and what Christ has to say to us about the way we live and the world we live in today.
The division of people into sheep and goats is a good image. We all love to divide people into the insiders and the outsiders, us and them, friends and foes, Manchester United supporters and ABU fans. We do it all the time, and sheep and goats are a good short-hand term for what we do.
Sheep and goats behave differently, but in the Palestine of Christ’s time they were fed together. Even to this day, in Greece and other parts of the Eastern Mediterranean, sheep and goats are often difficult to tell apart until they are separated. And when it came to insiders and outsiders, goats were insiders and sheep were outsiders.
Goats are lively animals and very curious. They are happy living either in herds with other goats or on their own. Sheep are more docile, easily led, and always stay in groups.
Goats are gentle browsers, sheep are destructive grazers.
Goats nibble here and there, sampling and chewing on a lot of things without actually eating them. Sheep eat grass and plants all the way down to the ground. They are greedier than goats, and are more likely to overeat if they find more food than they need.
Goats are climbers: they almost never slip or fall; sheep, on the other hand, are much less sure-footed and easily fall and get stuck upside down.
The parable of the lost sheep just would not have had the same resonance if it were told as the parable of the lost goat.
Sheep can and will stay out all night, and are more resilient in bad weather. That is why the shepherds on the first Christmas night were out on the hills tending their sheep. But goats need warmth at night, so might even have been in the stable alongside the ox and the ass.
So: sheep are outsiders, goats are insiders. And what happens to the insiders and the outsiders in this parable would be a shocking end to the story for those who heard it for the first time in the Eastern Mediterranean.
The sheep and the goats being separated ... this morning’s parable depicted in a mosaic in the Basilica of Sant’Apollinare Nuovo in Ravenna (Photograph: Patrick Comerford, 2017)
This story has inspired great works of art, from doom walls in English mediaeval churches, to popular images in Greek and Romanian churches to this day; from the sixth century mosaics that I was looking at in Ravenna ten days ago to Fra Angelico in Florence and Michelangelo in the Sistine Chapel.
Perhaps because of the Ravenna mosaics, Fra Angelico, Michelangelo, and other artists, we often see this story as one about individual judgment and individual condemnation, rather than the judgment of the nations spoken of in this reading.
The story opens with Christ coming again in glory, sitting on his throne of glory (verse 31), and the nations gathered before him (verse 32). We see not isolated individuals are gathered before the throne of Christ, but the nations – all the nations – assembled and being asked these searching questions.
These are questions directly related to that first Christmas story. They challenge us to ask whether we have taken on board the values of the beatitudes in the Sermon on the Mount (Matthew 5: 3-11; Luke 6: 20-31), and whether we truly accept the values Christ proclaimed at the start of his ministry in the synagogue in Nazareth (Luke 4: 16-19).
The questions he asks are put not just to us as individuals and as Christians. They are put to the nations, to all of the nations (πάντα τὰ ἔθνη, pánta to ethne), each and every one of them.
And that is where Christ comes into the world, both at Christmas and at the second coming, with the Kingdom of God. At his birth, the old man in the Temple, Simeon, welcomes him as ‘a light for revelation to the nations’ (φῶς εἰς ἀποκάλυψιν ἐθνῶν, phos eis apokálypsin ethnon) (Luke 2: 32).
This is Mission Sunday, when we are asked to consider how we might bring the values of the Gospel to the nations of the world.
On Thursday and Friday, I was taking part in meetings in London and Birmingham for trustees and regional volunteers with the Anglican mission agency, United Society Partners in the Gospel.
In this diocese, on Mission Sunday, we are trying to support work in schools in Swaziland through USPG, and in this parish our harvest collection went to support the work of USPG with refugees.
On those two days in London and Birmingham, I found myself asking questions that were related to both Mission Sunday and the image of Christ the King.
Which nations on earth, at this very moment, would like to be judged by how enlightened they are; to be compared with the Kingdom of God when it comes to how they treat and look after those the enthroned Christ identifies with: those who are hungry; those who are thirsty; those who are strangers and find no welcome; those who are naked, bare of anything to call their own, or whose naked bodies are exploited for profit and pleasure; those who are sick and left waiting on hospital trolleys or on endless lists for health care they cannot afford; those imprisoned because they speak out, or because they are from the wrong political or ethnic group, or because they do not have the right papers when they arrive as refugees or asylum seekers?
When did we ever see Christ in pain on a hospital trolley, being mistreated at passport control kiosks in the airport arrivals area, trying to cross the border between Myanmar and Bangladesh, or trying to cross the Mediterranean on a makeshift raft or an overcrowded rowing boat?
But – as long it was done in the name of our nation – we did it to Christ himself.
In his second coming, Christ tells us the kind of conduct, of morality, towards others that is expected of us as Christians. But he also tells us of the consequences of not caring for others.
Our Gospel reading makes a direct connection with the Sermon on the Mount and the Beatitudes. This Gospel reading challenges us in a way that is uncomfortable, but with things that must stay on our agenda as Christians and on the agenda of the Church and the agendas of the nations.
At the same time, our epistle reading challenges us to ask: what are the riches of his glorious inheritance among the saints (Ephesians 1: 18)? What is the immeasurable greatness of his great power (verse 19)?
The genius of great power is revealed in those who have it and can use it but only do so sparingly. Christ’s choice is not to gratify those who want a worldly king, whether he is benign or barmy. Instead, he displays supreme majesty in his priorities for those who are counted out when it comes to other kingdoms.
Christ is not coming again as a king who is haughty and aloof, daft and barmy, or despotic and tyrannical. Instead he shows a model of kingship that emphasises what true majesty and graciousness should be – giving priority in the kingdom to the hungry, the thirsty, the stranger, the naked, the sick, and the prisoner (verses 35-36).
As we prepare for Christmas, we can look forward to seeing the Christ child in the crib and to singing about him in the carols. But we can also look forward to seeing him in glory. Let us be prepared to see him and welcome in the hungry, the thirsty, the unwelcome stranger, those who are naked and vulnerable, those with no private health care, those who are prisoners, those who have no visitors and those who are lonely and marginalised.
And so, may all we think, say and do be to the praise, honour and glory of God, + Father, Son and Holy Spirit, Amen.
Christ in Majesty ... John Piper’s window in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford, 2017)
Collect:
Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
Keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet,
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever. Amen
Post-Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that plenteously bearing the fruit of good works
they may by you be plenteously rewarded;
through Jesus Christ our Lord. Amen.
A scene of Christ in Majesty at the Last Judgment in a fresco in the Orthodox Monastery of Saint John the Baptist in Tolleshunt Knights, Essex (Photograph: Patrick Comerford)
(Revd Canon Professor) Patrick Comerford is Priest-in-Charge, the Rathkeale and Kilnaughtin Group of Parishes. This sermon was prepared for the Sunday before Advent (the Kingship of Christ), 26 November 2017.
26 November 2017
Trying to separate the sheep and
the goats on Mission Sunday
The sheep and the goats being separated ... this morning’s parable depicted in a mosaic in the Basilica of Sant’Apollinare Nuovo in Ravenna (Photograph: Patrick Comerford, 2017)
Patrick Comerford
Sunday, 26 November 2017
The Kingship of Christ, the Sunday before Advent
9.30 a.m.: Castletown Church, Kilcornan, Co Limerick, Morning Prayer.
Readings: Ezekiel 34: 11-16, 20-24; Psalm 100; Ephesians 1: 15-23; Matthew 25: 31-46.
May I speak to you in the name of God, + Father, Son, and Holy Spirit, Amen
I must be getting older, because every year I seem to moan earlier and earlier that Christmas is coming earlier and earlier.
The Christmas lights were switched on in Limerick early last week – with more than a full calendar month to go to Christmas Day – and were still on in O’Connell Street and Denmark Street as I was making my way through the city centre early on two mornings last week. Christmas decorations have been up in shops and shopping centres for two weeks or more now.
The shops want us to believe that Christmas has already arrived as they try to ooze a festive air. It seems once again this year that Irish shoppers are planning to spend more in these weeks before Christmas than our counterparts across Europe.
People love the carols, the traditions, the goodwill and the good feelings we get from even just thinking about Santa Claus and the elves, the tree and the lights, the crib and the Baby Jesus. I have already seen crib scenes in decorative lights in churches in south Dublin, London and Lichfield in the past week, and in Italy the week before … although Advent has not yet begun.
If Christ must be at the heart of Christmas, then waiting for Christ, anticipating Christ, must be at the heart of the Advent season, which begins next Sunday.
We have made Christmas an oh so comfortable story, with images of a sweet baby Jesus, surrounded by adoring, cute little animals and being visited by benign kings. In reality, though, Christmas is never a comfortable story in the Gospels.
Christmas is a story about poverty and about people who are homeless and rejected and who find no place to stay.
It is a messy story about a new-born child surrounded by the filth of animals and the dirt of squalor.
It is a story of shepherds involved in dangerous work, staying out all night in the winter cold, watching for wolves and sheep stealers.
It is a story of political deceit and corruption that lead to a cruel dictator stooping to murder, the murder of innocent children, to secure his grip on power.
Those images do not sell Christmas cards or help to get the boss drunk under the mistletoe at the office party.
That is why in the weeks before Advent the Gospel readings remind us of what the coming of Christ into the world means, what the Kingdom of God is like, how we should prepare for the coming of Christ and the coming of the Kingdom of God.
Traditionally, this Sunday was known among Anglicans as ‘stir-up Sunday.’ The Feast of Christ the King is a recent innovation, dating only from 1925, when the concept of kingship was losing credibility in western societies, not so much to democracy but to the wave of fascism sweeping across Europe.
The mere mention of kings and monarchy today evokes images of extravagance or anachronism. But Christ comes not as a cute cuddly babe wrapped away in the manger in the window of a large department store. Nor does he come as a remote European monarch, whether barmy or benign.
Instead, our Gospel reading tells of Christ coming in glory as the Son of Man (verse 31), as the king (verses 34 and 40), and as Lord (verses 37 and 44).
It is so stark and challenging it forces us to ask what the coming of Christ, the second coming, will be like, and what Christ has to say to us about the way we live and the world we live in today.
The division of people into sheep and goats is a good image. We all love to divide people into the insiders and the outsiders, us and them, friends and foes, Manchester United supporters and ABU fans. We do it all the time, and sheep and goats are a good short-hand term for what we do.
Sheep and goats behave differently, but in the Palestine of Christ’s time they were fed together. Even to this day, in Greece and other parts of the Eastern Mediterranean, sheep and goats are often difficult to tell apart until they are separated. And when it came to insiders and outsiders, goats were insiders and sheep were outsiders.
Goats are lively animals and very curious. They are happy living either in herds with other goats or on their own. Sheep are more docile, easily led, and always stay in groups.
Goats are gentle browsers, sheep are destructive grazers.
Goats nibble here and there, sampling and chewing on a lot of things without actually eating them. Sheep eat grass and plants all the way down to the ground. They are greedier than goats, and are more likely to overeat if they find more food than they need.
Goats are climbers: they almost never slip or fall; sheep, on the other hand, are much less sure-footed and easily fall and get stuck upside down.
The parable of the lost sheep just would not have had the same resonance if it were told as the parable of the lost goat.
Sheep can and will stay out all night, and are more resilient in bad weather. That is why the shepherds on the first Christmas night were out on the hills tending their sheep. But goats need warmth at night, so might even have been in the stable alongside the ox and the ass.
So: sheep are outsiders, goats are insiders. And what happens to the insiders and the outsiders in this parable would be a shocking end to the story for those who heard it for the first time in the Eastern Mediterranean.
A scene of Christ in Majesty at the Last Judgment in a fresco in the Orthodox Monastery of Saint John the Baptist in Tolleshunt Knights, Essex (Photograph: Patrick Comerford)
This story has inspired great works of art, from doom walls in English mediaeval churches, to popular images in Greek and Romanian churches to this day; from the sixth century mosaics that I was looking at in Ravenna ten days ago to Fra Angelico in Florence and Michelangelo in the Sistine Chapel.
Perhaps because of the Ravenna mosaics, Fra Angelico, Michelangelo, and other artists, we often see this story as one about individual judgment and individual condemnation, rather than the judgment of the nations spoken of in this reading.
The story opens with Christ coming again in glory, sitting on his throne of glory (verse 31), and the nations gathered before him (verse 32). We see not isolated individuals are gathered before the throne of Christ, but the nations – all the nations – assembled and being asked these searching questions.
These are questions directly related to that first Christmas story. They challenge us to ask whether we have taken on board the values of the beatitudes in the Sermon on the Mount (Matthew 5: 3-11; Luke 6: 20-31), and whether we truly accept the values Christ proclaimed at the start of his ministry in the synagogue in Nazareth (Luke 4: 16-19).
The questions he asks are put not just to us as individuals and as Christians. They are put to the nations, to all of the nations (πάντα τὰ ἔθνη, pánta to ethne), each and every one of them.
And that is where Christ comes into the world, both at Christmas and at the second coming, with the Kingdom of God. At his birth, the old man in the Temple, Simeon, welcomes him as ‘a light for revelation to the nations’ (φῶς εἰς ἀποκάλυψιν ἐθνῶν, phos eis apokálypsin ethnon) (Luke 2: 32).
This is Mission Sunday, when we are asked to consider how we might bring the values of the Gospel to the nations of the world.
On Thursday and Friday, I was taking part in meetings in London and Birmingham for trustees and regional volunteers with the Anglican mission agency, United Society Partners in the Gospel.
In this diocese, on Mission Sunday, we are trying to support work in schools in Swaziland through USPG, and in this parish our harvest collection went to support the work of USPG with refugees.
On those two days in London and Birmingham, I found myself asking questions that were related to both Mission Sunday and the image of Christ the King.
Which nations on earth, at this very moment, would like to be judged by how enlightened they are; to be compared with the Kingdom of God when it comes to how they treat and look after those the enthroned Christ identifies with: those who are hungry; those who are thirsty; those who are strangers and find no welcome; those who are naked, bare of anything to call their own, or whose naked bodies are exploited for profit and pleasure; those who are sick and left waiting on hospital trolleys or on endless lists for health care they cannot afford; those imprisoned because they speak out, or because they are from the wrong political or ethnic group, or because they do not have the right papers when they arrive as refugees or asylum seekers?
When did we ever see Christ in pain on a hospital trolley, being mistreated at passport control kiosks in the airport arrivals area, trying to cross the border between Myanmar and Bangladesh, or trying to cross the Mediterranean on a makeshift raft or an overcrowded rowing boat?
But – as long it was done in the name of our nation – we did it to Christ himself.
In his second coming, Christ tells us the kind of conduct, of morality, towards others that is expected of us as Christians. But he also tells us of the consequences of not caring for others.
Our Gospel reading makes a direct connection with the Sermon on the Mount and the Beatitudes. This Gospel reading challenges us in a way that is uncomfortable, but with things that must stay on our agenda as Christians and on the agenda of the Church and the agendas of the nations.
At the same time, our epistle reading challenges us to ask: what are the riches of his glorious inheritance among the saints (Ephesians 1: 18)? What is the immeasurable greatness of his great power (verse 19)?
The genius of great power is revealed in those who have it and can use it but only do so sparingly. Christ’s choice is not to gratify those who want a worldly king, whether he is benign or barmy. Instead, he displays supreme majesty in his priorities for those who are counted out when it comes to other kingdoms.
Christ is not coming again as a king who is haughty and aloof, daft and barmy, or despotic and tyrannical. Instead he shows a model of kingship that emphasises what true majesty and graciousness should be – giving priority in the kingdom to the hungry, the thirsty, the stranger, the naked, the sick, and the prisoner (verses 35-36).
As we prepare for Christmas, we can look forward to seeing the Christ child in the crib and to singing about him in the carols. But we can also look forward to seeing him in glory. Let us be prepared to see him and welcome in the hungry, the thirsty, the unwelcome stranger, those who are naked and vulnerable, those with no private health care, those who are prisoners, those who have no visitors and those who are lonely and marginalised.
And so, may all we think, say and do be to the praise, honour and glory of God, + Father, Son and Holy Spirit, Amen.
Christ in Majesty ... John Piper’s window in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford, 2017)
Collect:
Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
Keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet,
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever. Amen
The Christmas lights on O’Connell Street, Limerick, early one morning last week (Photograph: Patrick Comerford, 2017)
(Revd Canon Professor) Patrick Comerford is Priest-in-Charge, the Rathkeale and Kilnaughtin Group of Parishes. This sermon was prepared for the Sunday before Advent (the Kingship of Christ), 26 November 2017.
Patrick Comerford
Sunday, 26 November 2017
The Kingship of Christ, the Sunday before Advent
9.30 a.m.: Castletown Church, Kilcornan, Co Limerick, Morning Prayer.
Readings: Ezekiel 34: 11-16, 20-24; Psalm 100; Ephesians 1: 15-23; Matthew 25: 31-46.
May I speak to you in the name of God, + Father, Son, and Holy Spirit, Amen
I must be getting older, because every year I seem to moan earlier and earlier that Christmas is coming earlier and earlier.
The Christmas lights were switched on in Limerick early last week – with more than a full calendar month to go to Christmas Day – and were still on in O’Connell Street and Denmark Street as I was making my way through the city centre early on two mornings last week. Christmas decorations have been up in shops and shopping centres for two weeks or more now.
The shops want us to believe that Christmas has already arrived as they try to ooze a festive air. It seems once again this year that Irish shoppers are planning to spend more in these weeks before Christmas than our counterparts across Europe.
People love the carols, the traditions, the goodwill and the good feelings we get from even just thinking about Santa Claus and the elves, the tree and the lights, the crib and the Baby Jesus. I have already seen crib scenes in decorative lights in churches in south Dublin, London and Lichfield in the past week, and in Italy the week before … although Advent has not yet begun.
If Christ must be at the heart of Christmas, then waiting for Christ, anticipating Christ, must be at the heart of the Advent season, which begins next Sunday.
We have made Christmas an oh so comfortable story, with images of a sweet baby Jesus, surrounded by adoring, cute little animals and being visited by benign kings. In reality, though, Christmas is never a comfortable story in the Gospels.
Christmas is a story about poverty and about people who are homeless and rejected and who find no place to stay.
It is a messy story about a new-born child surrounded by the filth of animals and the dirt of squalor.
It is a story of shepherds involved in dangerous work, staying out all night in the winter cold, watching for wolves and sheep stealers.
It is a story of political deceit and corruption that lead to a cruel dictator stooping to murder, the murder of innocent children, to secure his grip on power.
Those images do not sell Christmas cards or help to get the boss drunk under the mistletoe at the office party.
That is why in the weeks before Advent the Gospel readings remind us of what the coming of Christ into the world means, what the Kingdom of God is like, how we should prepare for the coming of Christ and the coming of the Kingdom of God.
Traditionally, this Sunday was known among Anglicans as ‘stir-up Sunday.’ The Feast of Christ the King is a recent innovation, dating only from 1925, when the concept of kingship was losing credibility in western societies, not so much to democracy but to the wave of fascism sweeping across Europe.
The mere mention of kings and monarchy today evokes images of extravagance or anachronism. But Christ comes not as a cute cuddly babe wrapped away in the manger in the window of a large department store. Nor does he come as a remote European monarch, whether barmy or benign.
Instead, our Gospel reading tells of Christ coming in glory as the Son of Man (verse 31), as the king (verses 34 and 40), and as Lord (verses 37 and 44).
It is so stark and challenging it forces us to ask what the coming of Christ, the second coming, will be like, and what Christ has to say to us about the way we live and the world we live in today.
The division of people into sheep and goats is a good image. We all love to divide people into the insiders and the outsiders, us and them, friends and foes, Manchester United supporters and ABU fans. We do it all the time, and sheep and goats are a good short-hand term for what we do.
Sheep and goats behave differently, but in the Palestine of Christ’s time they were fed together. Even to this day, in Greece and other parts of the Eastern Mediterranean, sheep and goats are often difficult to tell apart until they are separated. And when it came to insiders and outsiders, goats were insiders and sheep were outsiders.
Goats are lively animals and very curious. They are happy living either in herds with other goats or on their own. Sheep are more docile, easily led, and always stay in groups.
Goats are gentle browsers, sheep are destructive grazers.
Goats nibble here and there, sampling and chewing on a lot of things without actually eating them. Sheep eat grass and plants all the way down to the ground. They are greedier than goats, and are more likely to overeat if they find more food than they need.
Goats are climbers: they almost never slip or fall; sheep, on the other hand, are much less sure-footed and easily fall and get stuck upside down.
The parable of the lost sheep just would not have had the same resonance if it were told as the parable of the lost goat.
Sheep can and will stay out all night, and are more resilient in bad weather. That is why the shepherds on the first Christmas night were out on the hills tending their sheep. But goats need warmth at night, so might even have been in the stable alongside the ox and the ass.
So: sheep are outsiders, goats are insiders. And what happens to the insiders and the outsiders in this parable would be a shocking end to the story for those who heard it for the first time in the Eastern Mediterranean.
A scene of Christ in Majesty at the Last Judgment in a fresco in the Orthodox Monastery of Saint John the Baptist in Tolleshunt Knights, Essex (Photograph: Patrick Comerford)
This story has inspired great works of art, from doom walls in English mediaeval churches, to popular images in Greek and Romanian churches to this day; from the sixth century mosaics that I was looking at in Ravenna ten days ago to Fra Angelico in Florence and Michelangelo in the Sistine Chapel.
Perhaps because of the Ravenna mosaics, Fra Angelico, Michelangelo, and other artists, we often see this story as one about individual judgment and individual condemnation, rather than the judgment of the nations spoken of in this reading.
The story opens with Christ coming again in glory, sitting on his throne of glory (verse 31), and the nations gathered before him (verse 32). We see not isolated individuals are gathered before the throne of Christ, but the nations – all the nations – assembled and being asked these searching questions.
These are questions directly related to that first Christmas story. They challenge us to ask whether we have taken on board the values of the beatitudes in the Sermon on the Mount (Matthew 5: 3-11; Luke 6: 20-31), and whether we truly accept the values Christ proclaimed at the start of his ministry in the synagogue in Nazareth (Luke 4: 16-19).
The questions he asks are put not just to us as individuals and as Christians. They are put to the nations, to all of the nations (πάντα τὰ ἔθνη, pánta to ethne), each and every one of them.
And that is where Christ comes into the world, both at Christmas and at the second coming, with the Kingdom of God. At his birth, the old man in the Temple, Simeon, welcomes him as ‘a light for revelation to the nations’ (φῶς εἰς ἀποκάλυψιν ἐθνῶν, phos eis apokálypsin ethnon) (Luke 2: 32).
This is Mission Sunday, when we are asked to consider how we might bring the values of the Gospel to the nations of the world.
On Thursday and Friday, I was taking part in meetings in London and Birmingham for trustees and regional volunteers with the Anglican mission agency, United Society Partners in the Gospel.
In this diocese, on Mission Sunday, we are trying to support work in schools in Swaziland through USPG, and in this parish our harvest collection went to support the work of USPG with refugees.
On those two days in London and Birmingham, I found myself asking questions that were related to both Mission Sunday and the image of Christ the King.
Which nations on earth, at this very moment, would like to be judged by how enlightened they are; to be compared with the Kingdom of God when it comes to how they treat and look after those the enthroned Christ identifies with: those who are hungry; those who are thirsty; those who are strangers and find no welcome; those who are naked, bare of anything to call their own, or whose naked bodies are exploited for profit and pleasure; those who are sick and left waiting on hospital trolleys or on endless lists for health care they cannot afford; those imprisoned because they speak out, or because they are from the wrong political or ethnic group, or because they do not have the right papers when they arrive as refugees or asylum seekers?
When did we ever see Christ in pain on a hospital trolley, being mistreated at passport control kiosks in the airport arrivals area, trying to cross the border between Myanmar and Bangladesh, or trying to cross the Mediterranean on a makeshift raft or an overcrowded rowing boat?
But – as long it was done in the name of our nation – we did it to Christ himself.
In his second coming, Christ tells us the kind of conduct, of morality, towards others that is expected of us as Christians. But he also tells us of the consequences of not caring for others.
Our Gospel reading makes a direct connection with the Sermon on the Mount and the Beatitudes. This Gospel reading challenges us in a way that is uncomfortable, but with things that must stay on our agenda as Christians and on the agenda of the Church and the agendas of the nations.
At the same time, our epistle reading challenges us to ask: what are the riches of his glorious inheritance among the saints (Ephesians 1: 18)? What is the immeasurable greatness of his great power (verse 19)?
The genius of great power is revealed in those who have it and can use it but only do so sparingly. Christ’s choice is not to gratify those who want a worldly king, whether he is benign or barmy. Instead, he displays supreme majesty in his priorities for those who are counted out when it comes to other kingdoms.
Christ is not coming again as a king who is haughty and aloof, daft and barmy, or despotic and tyrannical. Instead he shows a model of kingship that emphasises what true majesty and graciousness should be – giving priority in the kingdom to the hungry, the thirsty, the stranger, the naked, the sick, and the prisoner (verses 35-36).
As we prepare for Christmas, we can look forward to seeing the Christ child in the crib and to singing about him in the carols. But we can also look forward to seeing him in glory. Let us be prepared to see him and welcome in the hungry, the thirsty, the unwelcome stranger, those who are naked and vulnerable, those with no private health care, those who are prisoners, those who have no visitors and those who are lonely and marginalised.
And so, may all we think, say and do be to the praise, honour and glory of God, + Father, Son and Holy Spirit, Amen.
Christ in Majesty ... John Piper’s window in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford, 2017)
Collect:
Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
Keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet,
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever. Amen
The Christmas lights on O’Connell Street, Limerick, early one morning last week (Photograph: Patrick Comerford, 2017)
(Revd Canon Professor) Patrick Comerford is Priest-in-Charge, the Rathkeale and Kilnaughtin Group of Parishes. This sermon was prepared for the Sunday before Advent (the Kingship of Christ), 26 November 2017.
A baroque façade that tells
the story of an old school
and eminent theologians
The elaborately decorated school on Carter Lane, near Saint Paul’s Cathedral, London, is now a youth hostel (Photograph: Patrick Comerford, 2017)
Patrick Comerford
I stayed over this week in St Johns House, Lichfield, which had once been Saint John’s Preparatory School. But earlier, on Thursday morning, as I was walking from Saint Paul’s Cathedral in London to Southwark for a meeting of the trustees of USPG, I stopped to see another school is now also involved in hospitality.
The Youth Hostel Association (YHA) has a unique youth hostel in the heart of the City of London in a remarkable-looking building on the corner of Carter Lane and Dean’s Close that was once the school for the choirboys of Saint Paul’s Cathedral.
When I was backpacking and staying in youth hostels in the late 1960s and 1970s, I stayed in old Jacobean manors with no electricity, mediaeval castles, former schoolhouses and country houses, and terraced houses in remote country villages.
But this youth hostel in the heart of London is a hidden gem, only two or three minutes from Saint Paul’s Cathedral, the Bank of England, the Millennium Bridge, the Globe Theatre and the Tate Modern. There are fine wine bars and restaurants just a few paces away, and yet I imagine many city people pass by without appreciating its beauty, inquiring about its story and its architectural significance, or knowing that a licensed restaurant is part of its hidden interior.
The school opened in 1876, but had a centuries-old history (Photograph: Patrick Comerford, 2017)
Outside, this looks like a decaying baroque building, but it was once Saint Paul’s Choir School, designed by one of Britain’s leading Victorian architects. Although the school first opened on these premises in 1876 with 40 boys on its books, the establishment has a centuries-old history.
There has been a song school associated with Saint Paul's Cathedral since its foundation in 604. The Choir School for boy choristers dates from about 1123, when eight boys in need of alms were provided with a home and an education in return for singing the daily cathedral offices.
Gradually, two schools emerged, the Choir School and the Grammar School. For many years these two schools co-existed happily, the choristers graduating to the grammar school to finish their education, until the grammar school was re-founded in 1511 by John Colet (1467-1519), friend of Erasmus and Dean of Saint Paul’s.
By the late 16th and early 17th century, the school was more famous for its acting than its singing. The children of Saint Paul’s had their own resident playwrights, who performed regularly at Greenwich Palace before Queen Elizabeth I.
They incurred the wrath of William Shakespeare and his company across the river at the Globe Theatre. In Hamlet (Act 2, Scene 2), Rosencrantz rails against the nest of ‘little eyases’ (little eagles) who are roundly applauded for their histrionic efforts:
But there is, sir, an eyrie of children, little eyases, that cry out on the top of question and are most tyrannically clapped for ’t. These are now the fashion, and so berattle the common stages – so they call them – that many wearing rapiers are afraid of goose quills and dare scarce come thither.
After the Restoration in 1660, the choristers had a somewhat chequered history. The money set aside to run choir schools and feed the choristers was often sneakily redistributed into other funding areas so that organists could barely earn a living and the boys were left largely to their own devices.
This sad state of affairs moved Maria Hackett, who had sent her foster son to the choir at Saint Paul’s hoping he would receive a high quality of education and care. The cathedral only accepted responsibility for the boys’ showing up at services and choir practices, providing little in the way of basic education and nothing in the way of safeguarding.
Hackett pointed out that the boys spent much idle time on the streets of London. She campaigned to have funds directed back to the choir, but her pleas fell on deaf ears until the Dean and Chapter of Saint Paul’s appointed an almoner with responsibility for the boys and gave them a place to live close enough to the cathedral.
Inspired by the success of her 60-year campaign at Saint Paul’s, Hackett made a grand tour of all the cathedrals in England and Wales, comparing the conditions in which the choristers were kept.
The sgraffito decoration was made by scratching through a surface to reveal a lower layer of contrasting colour (Photograph: Patrick Comerford, 2017)
The original school in the cathedral grounds had been burnt down in the Great Fire of London. But her campaign for a permanent home for the school and the choristers would lead eventually to the re-establishment of a purpose-built school in Carter Lane, south-west of the cathedral, in 1874.
This new school was built with white brick and terracotta, with sgraffito decoration, made by scratching through a surface to reveal a lower layer of contrasting colour.
The Renaissance elements in the building include Venetian and round windows and round leaded doorways and niches. A slightly later red brick portion to the west was the former entrance to the Deanery stables.
All along the frieze, around the side of the building in large capital letters, an inscription in large Latin letters reads:
Mihi autem absit gloriari nisi in Cruce Domini Nostri Jesu Christi / per quem mihi mundus crucifixus est et ego mundo.
‘May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world’ (Galatians 6: 14).
The dean’s arms and the foundation panels on a corner of the old school (Photograph: Patrick Comerford, 2017)
On one corner of the building, a projecting heraldic cartouche displays the coat of arms of the Dean of Saint Paul’s and putto, with the two panels beneath.
The inscription on the panel on the left reads:
Ad [honorem] Dei Omnipotentis
[et] ad [pr]ote[ctum] Sanctae Matris Ecclesiae
[l]apide[m h]unc angularem
[domus in] usum puerorum choristarum
[Sancti] Pauli Londinensis aedificandae
[posti]die festi Conversionis Sancti Pauli
MDCCCLXXIV
Deposuit RG Church Decanus
To the honour of Almighty God and under the protection of Holy Mother Church, the cornerstone was laid for this house built for the use of the choirboys of Saint Paul’s Cathedral, London, on the day after the feast of the Conversion of Saint Paul [i.e., 26 January] 1874, laid by RW Church, the Dean.
The inscription on the panel on the right reads:
Adsistent[ibus]
fratribus
Roberto Gregory Canonico
Henrico P Liddon Canonico
Josepho B Lightfoot Canonico
Piers C Claughton Canonico
Alberto Barff Magistro Puerorum
Francisco C Penrose Architecto
In the presence of the brothers, Canon Robert Gregory, Canon Henry P Liddon, Canon Joseph B Lightfoot, Canon Piers C. Claughton, Albert Barff the Master of the Boys, and Francis C Penrose, architect.
Richard William Church (1815-1890) was born into a well-known Quaker family from Cork, and was a named after his uncle, General Sir Richard Church (1784-1873), the Irish-born commander of the Greek army during the Greek War of Independence.
Church became a tutor at Oriel College, Oxford, in 1839, and despite his mixed Evangelical and Quaker background, he was a close friend of John Henry Newman and closely allied to the Tractarian movement. He was appointed Dean of Saint Paul’s in 1871.
The canons of Saint Paul’s named on the stone included some of the most influential Anglican theologians of their day.
Robert Gregory (1819-1911), one of the canons named on this panel, would succeed Church as Dean of Saint Paul’s in 1891.
Henry Parry Liddon (1829-1890) was a former vice principal of Cuddesdon Theological College (1854-1859) Dean Ireland’s Professor of the Exegesis of Holy Scripture at the University of Oxford. With Dean Church, he restored the influence of the Tractarian school, and he succeeded in popularising the works of Edward Bouverie Pusey and John Keble. He is buried in the crypt of Saint Paul’s.
The patristic scholar Joseph Barber Lightfoot (1828-1899) was Lady Margaret’s Professor of Divinity in Cambridge. There, with Brooke Foss Wescott and Fenton Hort, he was part of the ‘Cambridge Triumvirate’ of Biblical scholars. He became Bishop of Durham in 1879.
Piers Calveley Claughton (1814-1884) was the first Bishop of St Helena (1859-1861) and then Bishop of Colombo (1862-1871) before returning to England as Archdeacon of London and a canon of Saint Paul’s.
Albert Barff (1828-1911) was the head of the choir school at Saint Paul’s. When he died he was the Vicar of Saint Giles, Cripplegate, and a Prebendary of Saint Paul’s.
The architect of the school, Francis Cranmer Penrose (1817-1903), was a rower, architect, archaeologist and astronomer. He was the Surveyor of Saint Paul’s Cathedral, President of the Royal Institute of British Architects and Director of the British School at Athens.
Penrose was a son of the Revd John Penrose, Vicar of Bracebridge, Lincolnshire, and was educated at Magdalene College, Cambridge. He rowed for Cambridge in the Boat Race in 1840, 1841 and 1842.
Penrose studied architecture under Edward Blore from 1835 to 1838, and studied abroad under the Cambridge designation of ‘travelling bachelor’ from 1842 to 1845. In Rome in 1843, Penrose noticed a problem with the pitch of the roof of the pediment of the Pantheon, and subsequent research confirmed that the angle had been changed from its original design.
In Greece, he studied the classical monuments and was one of the first people to discover the entasis of the Parthenon and to show the deliberate curvature of the steps and entablature. The Society of Dilettanti was interested in his discoveries and sent him back to Athens to confirm them.
There is a debate about whether Penrose is the author of an article on Athenian architecture published in 1852, or whether the true author was Coventry Patmore.
He was appointed surveyor of Saint Paul’s Cathedral that year, and did his main work in that role. His work in the cathedral itself included the choir seats and the marble pulpit and stairs. He designed the memorial to Lord Napier of Magdala and the Wellington tomb in the crypt and arranged the relocation of the Wellington monument.
Penrose was also responsible for rearranging the west entrance steps and for exposing the remains of the old cathedral in the churchyard. The new cathedral choir school in Carter Lane was built to his designs in 1874.
Penrose became a Fellow of Magdalene in 1884. He designed the entrance gate of Magdalene College and the Chapel Court of Saint John’s College, Cambridge. In 1886-1887 and again in 1890-1891, he was the Director of the British School at Athens, which he designed.
It is said there was a cricket pitch on the roof of the school. The school remained on Carter Lane until the 1960s, when a road-widening scheme to divert traffic away from the edges of the cathedral included proposals to demolish the school and it moved to its present location in New Change.
However, the road-widening scheme for Carter Lane was later cancelled. The school could have stayed there, but the site was then empty, and today it is a YHA youth hostel.
The hostel still displays some old school choirboy graffiti that can be seen in a wood-panelled classroom, as well as a spiral staircase, wall paintings, ornately carved front door, and, of course, the elaborate exterior, with its Latin lettering.
The hostel has 213 beds in rooms with a wide range of sizes, from one to 11 beds. The hostel is suitable for families, groups and individual travellers. It has no self-catering facilities but has a fully licensed restaurant that is open daily for breakfast and dinner.
The school was designed by the architect Francis Cranmer Penrose (Photograph: Patrick Comerford, 2017)
Patrick Comerford
I stayed over this week in St Johns House, Lichfield, which had once been Saint John’s Preparatory School. But earlier, on Thursday morning, as I was walking from Saint Paul’s Cathedral in London to Southwark for a meeting of the trustees of USPG, I stopped to see another school is now also involved in hospitality.
The Youth Hostel Association (YHA) has a unique youth hostel in the heart of the City of London in a remarkable-looking building on the corner of Carter Lane and Dean’s Close that was once the school for the choirboys of Saint Paul’s Cathedral.
When I was backpacking and staying in youth hostels in the late 1960s and 1970s, I stayed in old Jacobean manors with no electricity, mediaeval castles, former schoolhouses and country houses, and terraced houses in remote country villages.
But this youth hostel in the heart of London is a hidden gem, only two or three minutes from Saint Paul’s Cathedral, the Bank of England, the Millennium Bridge, the Globe Theatre and the Tate Modern. There are fine wine bars and restaurants just a few paces away, and yet I imagine many city people pass by without appreciating its beauty, inquiring about its story and its architectural significance, or knowing that a licensed restaurant is part of its hidden interior.
The school opened in 1876, but had a centuries-old history (Photograph: Patrick Comerford, 2017)
Outside, this looks like a decaying baroque building, but it was once Saint Paul’s Choir School, designed by one of Britain’s leading Victorian architects. Although the school first opened on these premises in 1876 with 40 boys on its books, the establishment has a centuries-old history.
There has been a song school associated with Saint Paul's Cathedral since its foundation in 604. The Choir School for boy choristers dates from about 1123, when eight boys in need of alms were provided with a home and an education in return for singing the daily cathedral offices.
Gradually, two schools emerged, the Choir School and the Grammar School. For many years these two schools co-existed happily, the choristers graduating to the grammar school to finish their education, until the grammar school was re-founded in 1511 by John Colet (1467-1519), friend of Erasmus and Dean of Saint Paul’s.
By the late 16th and early 17th century, the school was more famous for its acting than its singing. The children of Saint Paul’s had their own resident playwrights, who performed regularly at Greenwich Palace before Queen Elizabeth I.
They incurred the wrath of William Shakespeare and his company across the river at the Globe Theatre. In Hamlet (Act 2, Scene 2), Rosencrantz rails against the nest of ‘little eyases’ (little eagles) who are roundly applauded for their histrionic efforts:
But there is, sir, an eyrie of children, little eyases, that cry out on the top of question and are most tyrannically clapped for ’t. These are now the fashion, and so berattle the common stages – so they call them – that many wearing rapiers are afraid of goose quills and dare scarce come thither.
After the Restoration in 1660, the choristers had a somewhat chequered history. The money set aside to run choir schools and feed the choristers was often sneakily redistributed into other funding areas so that organists could barely earn a living and the boys were left largely to their own devices.
This sad state of affairs moved Maria Hackett, who had sent her foster son to the choir at Saint Paul’s hoping he would receive a high quality of education and care. The cathedral only accepted responsibility for the boys’ showing up at services and choir practices, providing little in the way of basic education and nothing in the way of safeguarding.
Hackett pointed out that the boys spent much idle time on the streets of London. She campaigned to have funds directed back to the choir, but her pleas fell on deaf ears until the Dean and Chapter of Saint Paul’s appointed an almoner with responsibility for the boys and gave them a place to live close enough to the cathedral.
Inspired by the success of her 60-year campaign at Saint Paul’s, Hackett made a grand tour of all the cathedrals in England and Wales, comparing the conditions in which the choristers were kept.
The sgraffito decoration was made by scratching through a surface to reveal a lower layer of contrasting colour (Photograph: Patrick Comerford, 2017)
The original school in the cathedral grounds had been burnt down in the Great Fire of London. But her campaign for a permanent home for the school and the choristers would lead eventually to the re-establishment of a purpose-built school in Carter Lane, south-west of the cathedral, in 1874.
This new school was built with white brick and terracotta, with sgraffito decoration, made by scratching through a surface to reveal a lower layer of contrasting colour.
The Renaissance elements in the building include Venetian and round windows and round leaded doorways and niches. A slightly later red brick portion to the west was the former entrance to the Deanery stables.
All along the frieze, around the side of the building in large capital letters, an inscription in large Latin letters reads:
Mihi autem absit gloriari nisi in Cruce Domini Nostri Jesu Christi / per quem mihi mundus crucifixus est et ego mundo.
‘May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world’ (Galatians 6: 14).
The dean’s arms and the foundation panels on a corner of the old school (Photograph: Patrick Comerford, 2017)
On one corner of the building, a projecting heraldic cartouche displays the coat of arms of the Dean of Saint Paul’s and putto, with the two panels beneath.
The inscription on the panel on the left reads:
Ad [honorem] Dei Omnipotentis
[et] ad [pr]ote[ctum] Sanctae Matris Ecclesiae
[l]apide[m h]unc angularem
[domus in] usum puerorum choristarum
[Sancti] Pauli Londinensis aedificandae
[posti]die festi Conversionis Sancti Pauli
MDCCCLXXIV
Deposuit RG Church Decanus
To the honour of Almighty God and under the protection of Holy Mother Church, the cornerstone was laid for this house built for the use of the choirboys of Saint Paul’s Cathedral, London, on the day after the feast of the Conversion of Saint Paul [i.e., 26 January] 1874, laid by RW Church, the Dean.
The inscription on the panel on the right reads:
Adsistent[ibus]
fratribus
Roberto Gregory Canonico
Henrico P Liddon Canonico
Josepho B Lightfoot Canonico
Piers C Claughton Canonico
Alberto Barff Magistro Puerorum
Francisco C Penrose Architecto
In the presence of the brothers, Canon Robert Gregory, Canon Henry P Liddon, Canon Joseph B Lightfoot, Canon Piers C. Claughton, Albert Barff the Master of the Boys, and Francis C Penrose, architect.
Richard William Church (1815-1890) was born into a well-known Quaker family from Cork, and was a named after his uncle, General Sir Richard Church (1784-1873), the Irish-born commander of the Greek army during the Greek War of Independence.
Church became a tutor at Oriel College, Oxford, in 1839, and despite his mixed Evangelical and Quaker background, he was a close friend of John Henry Newman and closely allied to the Tractarian movement. He was appointed Dean of Saint Paul’s in 1871.
The canons of Saint Paul’s named on the stone included some of the most influential Anglican theologians of their day.
Robert Gregory (1819-1911), one of the canons named on this panel, would succeed Church as Dean of Saint Paul’s in 1891.
Henry Parry Liddon (1829-1890) was a former vice principal of Cuddesdon Theological College (1854-1859) Dean Ireland’s Professor of the Exegesis of Holy Scripture at the University of Oxford. With Dean Church, he restored the influence of the Tractarian school, and he succeeded in popularising the works of Edward Bouverie Pusey and John Keble. He is buried in the crypt of Saint Paul’s.
The patristic scholar Joseph Barber Lightfoot (1828-1899) was Lady Margaret’s Professor of Divinity in Cambridge. There, with Brooke Foss Wescott and Fenton Hort, he was part of the ‘Cambridge Triumvirate’ of Biblical scholars. He became Bishop of Durham in 1879.
Piers Calveley Claughton (1814-1884) was the first Bishop of St Helena (1859-1861) and then Bishop of Colombo (1862-1871) before returning to England as Archdeacon of London and a canon of Saint Paul’s.
Albert Barff (1828-1911) was the head of the choir school at Saint Paul’s. When he died he was the Vicar of Saint Giles, Cripplegate, and a Prebendary of Saint Paul’s.
The architect of the school, Francis Cranmer Penrose (1817-1903), was a rower, architect, archaeologist and astronomer. He was the Surveyor of Saint Paul’s Cathedral, President of the Royal Institute of British Architects and Director of the British School at Athens.
Penrose was a son of the Revd John Penrose, Vicar of Bracebridge, Lincolnshire, and was educated at Magdalene College, Cambridge. He rowed for Cambridge in the Boat Race in 1840, 1841 and 1842.
Penrose studied architecture under Edward Blore from 1835 to 1838, and studied abroad under the Cambridge designation of ‘travelling bachelor’ from 1842 to 1845. In Rome in 1843, Penrose noticed a problem with the pitch of the roof of the pediment of the Pantheon, and subsequent research confirmed that the angle had been changed from its original design.
In Greece, he studied the classical monuments and was one of the first people to discover the entasis of the Parthenon and to show the deliberate curvature of the steps and entablature. The Society of Dilettanti was interested in his discoveries and sent him back to Athens to confirm them.
There is a debate about whether Penrose is the author of an article on Athenian architecture published in 1852, or whether the true author was Coventry Patmore.
He was appointed surveyor of Saint Paul’s Cathedral that year, and did his main work in that role. His work in the cathedral itself included the choir seats and the marble pulpit and stairs. He designed the memorial to Lord Napier of Magdala and the Wellington tomb in the crypt and arranged the relocation of the Wellington monument.
Penrose was also responsible for rearranging the west entrance steps and for exposing the remains of the old cathedral in the churchyard. The new cathedral choir school in Carter Lane was built to his designs in 1874.
Penrose became a Fellow of Magdalene in 1884. He designed the entrance gate of Magdalene College and the Chapel Court of Saint John’s College, Cambridge. In 1886-1887 and again in 1890-1891, he was the Director of the British School at Athens, which he designed.
It is said there was a cricket pitch on the roof of the school. The school remained on Carter Lane until the 1960s, when a road-widening scheme to divert traffic away from the edges of the cathedral included proposals to demolish the school and it moved to its present location in New Change.
However, the road-widening scheme for Carter Lane was later cancelled. The school could have stayed there, but the site was then empty, and today it is a YHA youth hostel.
The hostel still displays some old school choirboy graffiti that can be seen in a wood-panelled classroom, as well as a spiral staircase, wall paintings, ornately carved front door, and, of course, the elaborate exterior, with its Latin lettering.
The hostel has 213 beds in rooms with a wide range of sizes, from one to 11 beds. The hostel is suitable for families, groups and individual travellers. It has no self-catering facilities but has a fully licensed restaurant that is open daily for breakfast and dinner.
The school was designed by the architect Francis Cranmer Penrose (Photograph: Patrick Comerford, 2017)
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