‘I will pull down my barns and build larger ones’ (Luke 12: 18) … a large barn at Comberford Manor Farm in Staffordshire (Photograph: Patrick Comerford)
Patrick Comerford
During the Season of Advent this year, I am joining many people in reading a chapter from Saint Luke’s Gospel each morning. In all, there are 24 chapters in Saint Luke’s Gospel, so this means being able to read through the full Gospel, reaching the last chapter on Christmas Eve [24 December 2019].
Why not join me as I read through Saint Luke’s Gospel each morning this Advent?
Luke 12 (NRSVA):
1 Meanwhile, when the crowd gathered in thousands, so that they trampled on one another, he began to speak first to his disciples, ‘Beware of the yeast of the Pharisees, that is, their hypocrisy. 2 Nothing is covered up that will not be uncovered, and nothing secret that will not become known. 3 Therefore whatever you have said in the dark will be heard in the light, and what you have whispered behind closed doors will be proclaimed from the housetops.
4 ‘I tell you, my friends, do not fear those who kill the body, and after that can do nothing more. 5 But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him! 6 Are not five sparrows sold for two pennies? Yet not one of them is forgotten in God’s sight. 7 But even the hairs of your head are all counted. Do not be afraid; you are of more value than many sparrows.
8 ‘And I tell you, everyone who acknowledges me before others, the Son of Man also will acknowledge before the angels of God; 9 but whoever denies me before others will be denied before the angels of God. 10 And everyone who speaks a word against the Son of Man will be forgiven; but whoever blasphemes against the Holy Spirit will not be forgiven. 11 When they bring you before the synagogues, the rulers, and the authorities, do not worry about how you are to defend yourselves or what you are to say; 12 for the Holy Spirit will teach you at that very hour what you ought to say.’
13 Someone in the crowd said to him, ‘Teacher, tell my brother to divide the family inheritance with me.’ 14 But he said to him, ‘Friend, who set me to be a judge or arbitrator over you?’ 15 And he said to them, ‘Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.’ 16 Then he told them a parable: ‘The land of a rich man produced abundantly. 17 And he thought to himself, “What should I do, for I have no place to store my crops?” 18 Then he said, “I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.” 20 But God said to him, “You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?” 21 So it is with those who store up treasures for themselves but are not rich towards God.’
22 He said to his disciples, ‘Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you – you of little faith! 29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. 30 For it is the nations of the world that strive after all these things, and your Father knows that you need them. 31 Instead, strive for his kingdom, and these things will be given to you as well.
32 ‘Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also.
35 ‘Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
39 ‘But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. 40 You also must be ready, for the Son of Man is coming at an unexpected hour.’
41 Peter said, ‘Lord, are you telling this parable for us or for everyone?’ 42 And the Lord said, ‘Who then is the faithful and prudent manager whom his master will put in charge of his slaves, to give them their allowance of food at the proper time? 43 Blessed is that slave whom his master will find at work when he arrives. 44 Truly I tell you, he will put that one in charge of all his possessions. 45 But if that slave says to himself, “My master is delayed in coming”, and if he begins to beat the other slaves, men and women, and to eat and drink and get drunk, 46 the master of that slave will come on a day when he does not expect him and at an hour that he does not know, and will cut him in pieces, and put him with the unfaithful. 47 That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. 48 But one who did not know and did what deserved a beating will receive a light beating. From everyone to whom much has been given, much will be required; and from one to whom much has been entrusted, even more will be demanded.
49 ‘I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on, five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law.’
54 He also said to the crowds, ‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens. 55 And when you see the south wind blowing, you say, “There will be scorching heat”; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?
57 ‘And why do you not judge for yourselves what is right? 58 Thus, when you go with your accuser before a magistrate, on the way make an effort to settle the case, or you may be dragged before the judge, and the judge hand you over to the officer, and the officer throw you in prison. 59 I tell you, you will never get out until you have paid the very last penny.’
‘Be dressed for action and have your lamps lit’ … (Luke 12: 35) … the lamp before the Aron haKodesh in the Kadoorie Synagogue in Porto (Photograph: Patrick Comerford, 2019)
A prayer for today:
A prayer today from the Prayer Diary of the Anglican mission agency USPG, United Society Partners in the Gospel:
Let us pray for the UN and all agencies and bodies working for the attainment of the Sustainable Development Goals, especially on hunger and poverty.
Tomorrow: Luke 13.
Yesterday: Luke 11.
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
12 December 2019
A reference and footnote in
two newly-published books
‘A World Divided’ by Eric D Weitz … a reference to a song of protest by Vassilis Rotas, Mikis Theodorakis and Maria Farantouri
Patrick Comerford
It is always a pleasure to find your name as a footnote in a book, particularly a scholarly book. During my academic career, references and footnotes in books by other academics were important when it came to appraisals of your research and workload.
This was not a matter of vanity, still less one of self-promotion. But it was an important measure of the impact and acceptance of your research. In recent weeks, I have been pleased to come across my name in two recently published books.
A World Divided: The Global Struggle for Human Rights in the Age of Nation-States by Eric D Weitz was published by Princeton University Press on 24 September 2019.
Eric D Weitz is Distinguished Professor of History and the former Dean of Humanities and Arts at the City College of New York (CCNY). He trained in modern German and European history, has a PhD from Boston University Weitz, and has also worked in international and global history. His research interests include Modern Europe, Germany, Labour, International Human Rights and Crimes against Humanity.
This 576-page book is a global history of human rights in a world of nation-states that grant rights to some while denying them to others.
The world was once dominated by vast empires, but today it is divided into almost 200 independent countries with laws and constitutions proclaiming human rights. This transformation suggests that nations and human rights inevitably developed together. But the reality is far more problematic, as Professor Weitz shows in his global history of the fate of human rights in a world of nation-states.
Through vivid histories drawn from virtually every continent, A World Divided describes how, since the 18th century, nationalists have struggled to establish their own states that grant human rights to some people. At the same time, they have excluded others through forced assimilation, ethnic cleansing, or even genocide.
From Greek rebels, American settlers, and Brazilian abolitionists in the 19th century to anticolonial Africans and Zionists in the 20th century, nationalists have confronted a crucial question: Who has the ‘right to have rights?’
In A World Divided, Dr Weitz tells these stories in colourful accounts focusing on people who were at the centre of events. He shows that rights are dynamic. Rights were proclaimed originally for propertied white men, but were quickly demanded by others, including women, American Indians, and black slaves.
This book also explains the origins of many of today’s crises, from the existence of more than 65 million refugees and migrants worldwide to the growth of right-wing nationalism. He argues that only the continual advance of international human rights will move us beyond the quandary of a world divided between those who have rights and those who do not.
In his discussion of the Greek struggle for human right (pp 74-79), he refers to my posting two years ago on the Greek singer Maria Farantouri, who began working closely with the Greek composer Mikis Theodorakis and singing the songs of resistance to the colonels’ regime, which came to power in a coup in 1967 and was toppled in 1974.
Her version of Το γελαστό παιδί (The Laughing Boy) celebrates the uprising in the Athens Polytechnic on 17 November 1973 that led to the downfall of the colonels within a year. The song, composed by Mikis Theodorakis, was first included on the soundtrack of the Costas-Garvas movie Z (1969), and was quickly linked with resistance to the junta.
For Greeks, it is a song about the death of so many young people killed resisting the regime. When the regime was toppled in 1974, Mikis Theodorakis and many singers organised a concert to celebrate the return of democracy to Greece, and Maria Farantouri sang one of the most touching songs of the time.
There was a palpable response when she intentionally changed the original reference to August to the month of November to honour the students killed in November 1973. The original Greek lyrics are by the poet Vassilis Rotas, but they are based on earlier poem by the Irish playwright Brendan Behan.
Some years ago, my friends Paddy Sammon, a former Irish diplomat once based in Athens, and Damian Mac Con Uladh, an Irish journalist from Ballinasloe now based in Corinth, have researched the Irish background to this great Greek classic of resistance to oppression.
The original laughing boy in Brendan Behan’s poem is Michael Collins. Theodorakis adapted the Greek translation, and adapted it in the context of Grigoris Lambrakis, the pacifist activist killed by far-right extremists in Greece in the years before the colonels seized power. As Damian Mac Con Uladh has written, every Greek knows the song can sing some of, which they learned at school commemorations.
Behan adapted the poem in his play The Hostage (1958). The play first came to the attention of Theodorakis while he was living in Paris, and he was inspired to compose a cycle of 16 songs in 1962 with Greek lyrics by Vasilis Rotas (1889-1977).
Rotas’s translation of The Hostage was staged in Athens in 1962 at a time when the Greek civil war was still a taboo topic and left-wing activity was under close police surveillance. The play became a way for people to identify with their struggle against a repressive regime.
Maria Farantouri went into exile after the coup in 1967, and sang this song at solidarity concerts across Europe. ‘It became a hymn not only for the Irish liberation movement, but also for every liberation movement in the world, and Greek democracy,’ she told an RTÉ documentary.
When the junta sent in tanks against protesting students at the Athens Polytechnic on 17 November 1973, killing at least 24 people over a number of days, Maria Farantouri added a couple of stanzas to the song, and changed the date from August to November, deliberately linking the song to that event.
The second reference in recent weeks is in Irish Anglicanism 1969-2019, a collection of essays edited by Kenneth Milne and Paul Harron to mark the 150th anniversary of the disestablishment of the Church of Ireland and published by Four Courts Press, Dublin. This new book was launched in Belfast last week [4 December 2019].
In his chapter on ‘The Church of Ireland dialogue with other faiths,’ Archbishop Michael Jackson of Dublin refers to my Embracing Difference: the Church of Ireland in a Plural Society, written for the Church in Society Social Justice and Theology Group, and published by Church of Ireland Publishing in 2007.
Archbishop Jackson says in his chapter this book ‘recognizes that the Church of Ireland takes its place within a pluralist society in Ireland today.’
The essays in the new book cover topics including the role of women in ministry; the Anglican Communion; dialogue with other churches and faiths; the covenant with the Methodist Church; architecture and art; pastoral care; theological education; the Church and education; liturgy and worship; music in the life of the Church; canonical and legal change; the Irish language; archives and publishing; and the Church and the media.
Maria Farantouri sings ‘Το γελαστό παιδί’ (‘The Laughing Boy’) at the first concert by Mikis Theodorakis in Greece after the fall of the colonels in 1974
Patrick Comerford
It is always a pleasure to find your name as a footnote in a book, particularly a scholarly book. During my academic career, references and footnotes in books by other academics were important when it came to appraisals of your research and workload.
This was not a matter of vanity, still less one of self-promotion. But it was an important measure of the impact and acceptance of your research. In recent weeks, I have been pleased to come across my name in two recently published books.
A World Divided: The Global Struggle for Human Rights in the Age of Nation-States by Eric D Weitz was published by Princeton University Press on 24 September 2019.
Eric D Weitz is Distinguished Professor of History and the former Dean of Humanities and Arts at the City College of New York (CCNY). He trained in modern German and European history, has a PhD from Boston University Weitz, and has also worked in international and global history. His research interests include Modern Europe, Germany, Labour, International Human Rights and Crimes against Humanity.
This 576-page book is a global history of human rights in a world of nation-states that grant rights to some while denying them to others.
The world was once dominated by vast empires, but today it is divided into almost 200 independent countries with laws and constitutions proclaiming human rights. This transformation suggests that nations and human rights inevitably developed together. But the reality is far more problematic, as Professor Weitz shows in his global history of the fate of human rights in a world of nation-states.
Through vivid histories drawn from virtually every continent, A World Divided describes how, since the 18th century, nationalists have struggled to establish their own states that grant human rights to some people. At the same time, they have excluded others through forced assimilation, ethnic cleansing, or even genocide.
From Greek rebels, American settlers, and Brazilian abolitionists in the 19th century to anticolonial Africans and Zionists in the 20th century, nationalists have confronted a crucial question: Who has the ‘right to have rights?’
In A World Divided, Dr Weitz tells these stories in colourful accounts focusing on people who were at the centre of events. He shows that rights are dynamic. Rights were proclaimed originally for propertied white men, but were quickly demanded by others, including women, American Indians, and black slaves.
This book also explains the origins of many of today’s crises, from the existence of more than 65 million refugees and migrants worldwide to the growth of right-wing nationalism. He argues that only the continual advance of international human rights will move us beyond the quandary of a world divided between those who have rights and those who do not.
In his discussion of the Greek struggle for human right (pp 74-79), he refers to my posting two years ago on the Greek singer Maria Farantouri, who began working closely with the Greek composer Mikis Theodorakis and singing the songs of resistance to the colonels’ regime, which came to power in a coup in 1967 and was toppled in 1974.
Her version of Το γελαστό παιδί (The Laughing Boy) celebrates the uprising in the Athens Polytechnic on 17 November 1973 that led to the downfall of the colonels within a year. The song, composed by Mikis Theodorakis, was first included on the soundtrack of the Costas-Garvas movie Z (1969), and was quickly linked with resistance to the junta.
For Greeks, it is a song about the death of so many young people killed resisting the regime. When the regime was toppled in 1974, Mikis Theodorakis and many singers organised a concert to celebrate the return of democracy to Greece, and Maria Farantouri sang one of the most touching songs of the time.
There was a palpable response when she intentionally changed the original reference to August to the month of November to honour the students killed in November 1973. The original Greek lyrics are by the poet Vassilis Rotas, but they are based on earlier poem by the Irish playwright Brendan Behan.
Some years ago, my friends Paddy Sammon, a former Irish diplomat once based in Athens, and Damian Mac Con Uladh, an Irish journalist from Ballinasloe now based in Corinth, have researched the Irish background to this great Greek classic of resistance to oppression.
The original laughing boy in Brendan Behan’s poem is Michael Collins. Theodorakis adapted the Greek translation, and adapted it in the context of Grigoris Lambrakis, the pacifist activist killed by far-right extremists in Greece in the years before the colonels seized power. As Damian Mac Con Uladh has written, every Greek knows the song can sing some of, which they learned at school commemorations.
Behan adapted the poem in his play The Hostage (1958). The play first came to the attention of Theodorakis while he was living in Paris, and he was inspired to compose a cycle of 16 songs in 1962 with Greek lyrics by Vasilis Rotas (1889-1977).
Rotas’s translation of The Hostage was staged in Athens in 1962 at a time when the Greek civil war was still a taboo topic and left-wing activity was under close police surveillance. The play became a way for people to identify with their struggle against a repressive regime.
Maria Farantouri went into exile after the coup in 1967, and sang this song at solidarity concerts across Europe. ‘It became a hymn not only for the Irish liberation movement, but also for every liberation movement in the world, and Greek democracy,’ she told an RTÉ documentary.
When the junta sent in tanks against protesting students at the Athens Polytechnic on 17 November 1973, killing at least 24 people over a number of days, Maria Farantouri added a couple of stanzas to the song, and changed the date from August to November, deliberately linking the song to that event.
The second reference in recent weeks is in Irish Anglicanism 1969-2019, a collection of essays edited by Kenneth Milne and Paul Harron to mark the 150th anniversary of the disestablishment of the Church of Ireland and published by Four Courts Press, Dublin. This new book was launched in Belfast last week [4 December 2019].
In his chapter on ‘The Church of Ireland dialogue with other faiths,’ Archbishop Michael Jackson of Dublin refers to my Embracing Difference: the Church of Ireland in a Plural Society, written for the Church in Society Social Justice and Theology Group, and published by Church of Ireland Publishing in 2007.
Archbishop Jackson says in his chapter this book ‘recognizes that the Church of Ireland takes its place within a pluralist society in Ireland today.’
The essays in the new book cover topics including the role of women in ministry; the Anglican Communion; dialogue with other churches and faiths; the covenant with the Methodist Church; architecture and art; pastoral care; theological education; the Church and education; liturgy and worship; music in the life of the Church; canonical and legal change; the Irish language; archives and publishing; and the Church and the media.
Maria Farantouri sings ‘Το γελαστό παιδί’ (‘The Laughing Boy’) at the first concert by Mikis Theodorakis in Greece after the fall of the colonels in 1974
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