20 December 2021

A gift of a book that recalls
the story of the Methodist
community in Tarbert

A plaque in Church Street, Tarbert, remembers the former Methodist Church (Photograph: Patrick Comerford)

Patrick Comerford

Books are always a welcome present, and sometimes they arrive in the post as unexpected and delightful surprises. During the weekend, Pádraig Ó Conchbhair, the Ballylongford historian sent me a copy of his book, A Remote Outpost: the story of the Methodist Society in Tarbert, County Kerry, published in 2005. The wall plaque refers to the fact that there was a Wesleyan Methodist chapel at this location in 1830.

Pádraig Ó Conchbhair has also written books on Robert Emmet and the 1798 Rising in Co Kerry. He points to the coincidence that ‘it was because of the Rebellion of 1798 that the Methodist Connexion began to use Irish speaking preachers, which in turn led to the establishment of the Tarbert Society, a community of Christian Witness in North Kerry for over 140 years.’

Although John Wesley often visited Rathkeale and Adare in Co Limerick, he never visited Tarbert, nor did he ever visit any other part of Co Kerry, making it the only country in Ireland that Wesley never visited.

Instead, ‘Methodism came to Kerry through the Rev Charles Graham (1750-1824), ‘The Apostle of Kerry,’ an Irish speaker who was born in Sligo. He was sent to Kerry in 1790 at John Wesley’s express wish, although there is no evidence that he ever preached in North Kerry.

A preaching house was built in Tralee in 1795, and the first point of contact for Methodists with Tarbert may have been the Revd Adam Averell’s visit on 9 June 1790.

One of the earliest Methodist preachers to minister in Tarbert was the Revd Gideon Ouseley, an Irish speaker from Dumore, Co Galway. He rowed across the Shannon from Kilrush, Co Clare, to Tarbert, one day in 1820, and as he came ashore on Tarbert Island he declared aloud: ‘I take Tarbert in the name of the Lord Jesus.’

The Revd William Foote held regular Methodist services in Tarbert from 1820, and his twin sons were baptised in Saint Brendan’s Church, Kilnaughtin (Tarbert) on 4 April 1821.

The Methodist Conference approved building a chapel in Tarbert in 1830, and a site on Church Street, east of the Rectory, was leased from John Leslie of Tarbert House. The new chapel and school opened for worship on 30 October 1830. It was a year after Catholic Emancipation and, by coincidence, this was the same year work began on building the first Roman Catholic church in Tarbert.

At the opening of the new Wesleyan chapel, the preachers included the Revd Elijah Hoole, a former missionary in India, and the Revd James Gillman, a Methodist minister in Limerick. The Clare Mission, based in Kilrush, once covered five counties – Clare, Galway, Tipperary, Limerick and Kerry – and ministers based in Kilrush regularly rowed eight miles across the Shannon Estuary to preach in the chapel in Tarbert, often exposing themselves to great danger.

Unlike the Palatine families in Co Limerick, many of whom became Methodists, the Palatine families in north Kerry largely remained members of the Church of Ireland.

The Methodist congregations in Kilrush and Ennis, Co Clare, were joined to the Limerick circuit based in Bedford Row, Limerick, in 1885. The Limerick Circuit was reorganised in 1903, and by 1908 Tarbert was transferred from the Clare Mission to the Rathkeale Circuit.

Pádraig Ó Conchbhair’s book also includes the stories of some unusual Methodist ministers. The Revd Michael Fitzelle Boveneizer of Rathgar, originally from Rathkeale, was an occasional preacher in Tarbert, and his name is included in list of lessees when the chapel in Tarbert was transferred from the Clare Mission to the Rathkeale Circuit in 1908. But he retired from the Methodist ministry at an early age, became a minister in the Congregationalist Church in England, and later developed an interest in spiritualism.

On one occasion, Boveneizer wrote to Ireland to find out the exact date of the death of the Revd P Donovan, saying he had been in touch with him at a séance the previous night. The reply came with glee the next day, saying Donovan was still alive and living in Dalkey, where he could be contacted directly without the necessity of a séance.

At the high point of Methodism in Ireland, there were three Methodist chapels in Co Kerry on the Tralee Circuit: Tralee, Ballymacelligot and Killorglin; and three on the Killarney Circuit: Killarney and Kenmare in Co Kerry and Allihies in Co Cork. The Tarbert ‘Mission Station,’ on the other hand, was linked with Kilrush Circuit, based in Co Clare.

The 1911 census shows eight Methodists living in Tarbert, including the six members of the Whitell family of the coastguard officer on Tarbert Island.

The Hill family of Church Street and later of Woodlands, had a large corn trade and were the principal Methodist family in Tarbert. They originally came from Mount Pleasant near Askeaton, Co Limerick. The story is told of a Miss Hill of Woodlands, who played the harmonium in Tarbert Chapel. She was walking through Tarbert one day and found a halfpenny lying on the ground. She picked it up, but her piety prohibited her from spending it on herself as she had neither earned it nor been given it as a gift … and so she chose to use it for the work of the Lord.

She bought a halfpenny spool of sewing cotton and used this to crochet a piece of lace which she then sold for 2/6 – sixty times the cost of the cotton. With the proceeds, she bought wool and knitted stockings. The money she received for them was enough to buy a new-born calf which she put out to graze for a year in the field behind the house. By that time the calf had grown into a heifer and was sold.

Miss Hill then had enough money to buy a small harmonium which she gave to the Methodist Church in Tarbert where it accompanied the worship for many years. She died in 1946, and was buried near Pallaskenry.

Finally, the Methodist chapel in Tarbert closed in 1962, was sold to the Downey family and was demolished, and some of the memorial plaques were moved to Saint Brendan’s Church, the nearby Church of Ireland parish church in Tarbert.

The Wesleyan Methodist Community in Tarbert had given witness for almost a century and a half. A plaque in Church Street on the site where the Methodist Chapel once stood was unveiled in 2010 at an event organised by the Tarbert Historical and Heritage Society. The speakers included Patrick Lynch and Pádraig Ó Conchúir.

A Hill family memorial in Saint Brendan’s Church, Tarbert, originally in the former Methodist Church (Photograph: Patrick Comerford, 2021)

Praying in Advent 2021:
23, Saint Ignatius of Antioch

For Saint Ignatius of Antioch, the Incarnation is not just one doctrine among others … the Incarnation is the Christian faith

Patrick Comerford

We are in the last week of Advent, and there are Christmas sermons and the details of Christmas services to attend to. Today (20 December2021) is going to be a busy day, but before this busy day begins, I am taking some time early this morning for prayer, reflection and reading.

Each morning in my Advent calendar this year, I am reflecting in these ways:

1, Reflections on a saint remembered in the calendars of the Church during Advent;

2, the day’s Gospel reading;

3, a prayer from the USPG prayer diary.

The view of the Coliseum from the Basilica of San Clemente … Saint Ignatius of Antioch was martyred in the Coliseum and is relics were moved to San Clemente in the year 637 (Photograph: Patrick Comerford)

Today [20 December] is without commemoration in most calendars of the Western Churches. But in the Eastern Orthodox Church 20 December is observed as the feast day of Saint Ignatius of Antioch.

With less than a week to Christmas Day, it is worth remembering this great Patristic saint, for whom the Incarnation is not just one doctrine among others. For Saint Ignatius, the Incarnation is the Christian faith.

According to Saint Ignatius, a denial of the Eucharistic presence flows from a denial of the incarnation (Smyrnaeans 6-7):

But look at the men who have these perverted notions about the grace of Jesus Christ which has come down to us, and see how contrary to the mind of God they are ... They even absent themselves from the Eucharist and the public prayers because they will not admit that the Eucharist is the self-same body of our Saviour Jesus Christ which suffered for our sins, and which that Father in his goodness afterwards raised up again. Consequently, since they reject God’s good gifts, they are doomed in their disputatiousness. (Smyrnaeans, 6-7, Andrew Louth.)

In the same passage, Saint Ignatius draws clear connections between this rejection of the Incarnation of Christ and their shunning of the social obligations of Christian faithfulness:

But look at the men who have those perverted notions about the grace of Jesus Christ which has come down to us, and see how contrary to the mind of God they are. They have no care for love, no thought for the widow and orphan, none at all for the afflicted, the captive, the hungry or the thirsty (Smyrnaeans, 6.2, Andrew Louth.)

Saint Ignatius of Antioch (ca 35-ca 98/117), who is honoured as an apostle, bishop and martyr, is said to have known Saint John the Evangelist personally and converted to Christianity at an early age. A mediaeval legend claimed he was the child Christ took up in his arms (see Mark 9: 35). Earlier traditions say he succeeded Peter and Evodius ca 68 as the third Bishop or Patriarch of Antioch.

He is one of the Apostolic Fathers, the earliest authoritative group of the Church Fathers, and it is argued that his understanding of the nature of the Church and the Eucharist was close to the Apostles and the Apostolic Church.

He was arrested during the reign of the Emperor Trajan, was condemned to death, and was sent to Rome for execution.

On his way to martyrdom in Rome, Saint Ignatius was accompanied by his companions, Philo, a deacon of Tarsus, and Rheus Agathopus, a Syrian. Despite all this, his journey was a kind of triumph. News of his fate, his destination, and his probable itinerary had gone swiftly before. At several places along the road his fellow-Christians greeted him with words of comfort and reverential homage.

On that journey, he was taken from Antioch through Tarsus or Attalia, Laodicea, Philadelphia and Sardis, and finally to Smyrna, where the bishop was Saint Polycarp, his fellow-disciple in the school of Saint John the Divine.

His time in Smyrna was protracted, and the representatives of Churches throughout Asia Minor came to meet him and to comfort him. They included representatives of the churches in Ephesus, Magnesia and Tralles. Saint Ignatius addressed letters from Smyrna to each of these communities and to the Church in Rome, exhorting them to obedience to their bishops, and warning them to avoid heresy.

His principal concerns in the letters include the importance of maintaining Christian unity in love and sound doctrine; warnings against factionalism and against the heresy of Docetism – the belief that Christ was not fully human and did not have a material body or really suffer and die; the role of the bishop as the focus of Christian unity; and Christian martyrdom as a a glorious privilege, to be grasped eagerly.

From Smyrna, Saint Ignatius was taken to Troas, where he wrote letters to the Churches of Philadelphia and Smyrna and to Saint Polycarp.

Shortly after his arrival in Rome, Saint Ignatius was martyred in the Coliseum. His remains were carried back to Antioch by his companions, Philo of Tarsus and Rheus Agathopus, and were buried outside the city gates. They were moved by the Emperor Theodosius II to the Tychaeum, or Temple of Tyche, which had been converted into a church dedicated to Saint Ignatius.

His relics were moved to the Basilica of San Clemente in Rome in the year 637.

At times, Patristic scholars have debated the authenticity of the Ignatian letters. Each particular letter has had its apologists and its opponents. Each has been favoured to the exclusion of all the others, and all, in turn, have been collectively rejected, especially by Calvin. In violent language (Institutes, 1-3), Calvin repudiates all the letters, which completely contradict his own views on ecclesiology and church government. However, their authenticity was defended by the leading Anglican theologians, including John Whitgift, Richard Hooker and Lancelot Andrewes.

In general, Roman Catholic and Anglican scholars accept his letters to the Ephesians, Magnesia, Tralles, Rome, Philadelphia and Smyrna and to Saint Polycarp. Joseph Lightfoot’s five-volume edition of the Apostolic Fathers remains the definitive work on the provenance and text of the writings of Saint Ignatius of Antioch. He writes:

The Ignatian Epistles are exceptionally good training ground for the student of early Christian literature and history. They present in typical and instructive forms the most varied problems, textual, exegetical, doctrinal and historical. One who has thoroughly grasped these problems will be placed in possession of a master key which will open to him vast storehouses of knowledge.

In his letters, Saint Ignatius discusses ecclesiology, the sacraments, and the role and authority of bishops.

He identifies a local church structure of bishops, priest and deacons, with the bishop in the place of God, the priests in the place of Apostles, and the deacons serving as Christ served:

Let the bishop preside in the place of God, and his clergy in the place of the Apostolic conclave, and let my special friends the deacons be entrusted with the service of Jesus Christ, who was with the Father from all eternity and in these last days has been made manifest.To the Magnesians, 6 (Andrew Louth).

In his letter to the Magnesians, Saint Ignatius weaves together his Trinitarian faith and his understanding of the threefold order of bishop, priest and deacon, and links his Christology with his ecclesiology:

Do your utmost to stand firm in the precepts of the Lord and the Apostles, so that everything you do, worldly or spiritual, may go prosperously from beginning to end in faith and love, in the Son and the Father and the Spirit, together with your most reverend bishop and that beautifully woven spiritual chaplet, your clergy and godly minded deacons. Be as submissive to the bishop and to one another as Jesus Christ was to his Father, and as the Apostles were to Christ and the Father; so that there may be complete unity, in the flesh as well as the spirit.To the Magnesians, 13 (Andrew Louth)

Saint Ignatius claims to have spoken in some of the Churches through the inspiration of the Holy Spirit. In an early Patristic poem, he teaches the deity of Christ and his human and divine natures:

‘There is only one Physician –

Very Flesh, yet Spirit too;
Uncreated and yet born;
God-and-Man in One agreed;
Very-Life-in-Death indeed;
Fruit of God and of Mary’s seed;
At once impassible and torn
By pain and suffering here below:
Jesus Christ, whom as Lord we know.’
To the Ephesians, 7 (Andrew Louth).

He refers to the Church as the ‘Eucharistic community’ which realises its true nature when it celebrates the Eucharist, and he defines the Church as the local community gathered around its bishop, celebrating the Eucharist. He is the second writer after Clement to mention Saint Paul’s Epistles, and he is also responsible for the first known use of the Greek word katholikos (καθολικός), meaning ‘universal,’ ‘complete’ and ‘whole,’ to describe the Church:

The sole Eucharist you should consider valid is the one that is celebrated by the bishop himself, or by some person authorized by him. Where the bishop is to be seen, there let all his people be; just as wherever Jesus Christ is present, we have the catholic Church. Nor is it permissible to conduct baptisms or love-feasts [the Eucharist] without the bishop. On the other hand, whatever does have his sanction can be sure of God’s approval too. This is the way to make certain of the soundness and validity of anything you do.To the Smyrnaeans 8 (Andrew Louth).

Saint Ignatius, therefore, is the first known Christian writer to emphasise loyalty to a single bishop in each city, who is assisted by both presbyters (priests) and deacons. He also stressed the value of the Eucharist, calling it ‘a medicine to immortality.’ Saint Ignatius ‘thought of the Church as a Eucharistic society which only realised its true nature when it celebrated the Supper of the Lord, receiving His Body and Blood in the Sacrament.’ [Ignatius, quoted in Metropolitan Kallistos (Timothy) Ware, The Orthodox Church, p 21.]

In all the reports on the conflicts in Syria, it passes unnoticed that the Greek Orthodox Church of Antioch is one of the oldest in the world, and that the name ‘Christian’ was first used in Antioch (Acts 11: 26).

The Patriarch of Antioch is the third most senior figure in the Orthodox Church, following the Patriarchs of Constantinople and Alexandria. Patriarch John X (Yazigi) of Antioch and All The East, who was elected nine years ago [17 December 2012], was Abbot of Balamand before becoming Metropolitan of Europe in one of the fasting-growing Orthodox Churches that traces its history back to the Apostle Peter and Saint Ignatius of Antioch.

In the calendars of the Western Churches, including the Roman Catholic Church, the Episcopal Church (TEC) and Common Worship of the Church of England, Saint Ignatius of Antioch is generally commemorated on 17 October.

A colonnade of 14 Corinthian columns on the west side of the Stoa of Smyrna, the only surviving classical site in Izmir … Saint Ignatius of Antioch wrote four of his letters, including one to the Church in Smyrna, while he was a prisoner in Smyrna (Photograph: Patrick Comerford)

Luke 1: 26-38 (NRSVA):

26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. 28 And he came to her and said, ‘Greetings, favoured one! The Lord is with you.’ 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, ‘Do not be afraid, Mary, for you have found favour with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob for ever, and of his kingdom there will be no end.’ 34 Mary said to the angel, ‘How can this be, since I am a virgin?’ 35 The angel said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God.’ 38 Then Mary said, ‘Here am I, the servant of the Lord; let it be with me according to your word.’ Then the angel departed from her.

The Prayer in the USPG Prayer Diary today (20 December 2021, International Human Solidarity Day) invites us to pray:

Today we think of our common humanity and stand in solidarity with marginalised people across the world.

Yesterday: Lillian Thrasher

Tomorrow: Saint Thomas the Apostle

The 42-hectare Kültürpark was laid out on the ruins of the Greek quarter of Smyrna … while Saint Ignatius was in Smyrna as a prisoner, representatives of Churches throughout Asia Minor came to meet him and to comfort him (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org