Saint Andrew’s Cathedral, Singapore, at night … a church has stood on the site for almost 200 years (Photograph: Patrick Comerford, 2024)
Patrick Comerford
I have been in Cambridge all day for the celebrations of the 25th anniversary of the Institute for Orthodox Christian Studies, where I was student for some years.
Advent begins tomorrow (1 December 2024), and today is Saint Andrew’s Day, which brings my thoughts back to my visit last week to Saint Andrew’s Cathedral, the Anglican cathedral in the centre of Singapore.
Saint Andrew’s Cathedral is linked intimately to the history and development of Singapore and the story of the city’s founder, Sir Stamford Raffles. It is the cathedral of the Diocese of Singapore, which has 27 parishes and more than 55 congregations.
Saint Andrew’s Cathedral, Singapore … linked intimately to the history and development of Singapore and the story of Sir Stamford Raffles (Photograph: Patrick Comerford, 2024)
A church has stood on the site since 1836, although the current building was built in 1856-1861. Raffles originally allocated a piece of land between Hill Street and North Bridge Road in his Town Plan of 1822 for an Anglican church. However, due to a lack of funds, it was another 12 years before work began on building the first church.
Initially, Anglicans in Singapore worshipped in a wooden and thatch-roofed mission chapel on the site where Raffles Hotel stands today. The Revd Fred J Darrah, who arrived in Singapore in 1833 as the second residency chaplain, wanted to build a proper church. He called a public meeting on 6 October 1834, and funds were raised to start building a church on the land allocated by Raffles over a decade earlier.
Some sources say the land on which the church was built, between North Bridge Road and Saint Andrew’s Road, was donated by Singapore’s first Arab settler, Syed Sharif Omar bin Ali Al-Junied, a trader and landowner. A substantial portion of the initial funds was raised by the Scottish community. And so, the church was named after Saint Andrew, patron saint of Scotland.
An early view of Saint Andrew’s Church, designed by George Drumgoole Coleman, with Government Hill, now Canning Hill, in the background (National Archives of Singapore)
The first Saint Andrew’s Church was designed in the neo-classical style by the Drogheda-born Irish architect George Drumgoole Coleman (1795-1844). The foundation stone was laid on 9 November 1835, the church was built in 1836, and the Revd Edmund White conducted the first service in the church on 18 June 1837.
At the time, Singapore came within the Diocese of Calcutta, and Bishop Daniel Wilson of Calcutta consecrated Saint Andrew’s Church on 10 September 1838.
There were complaints that the church resembled a ‘Town Hall, a College or an Assembly Room’. A spire was added by John Turnbull Thomson in 1842. The church had a bell known as the Revere Bell, named after Mrs Maria Revere Balestier, the wife of the US Consul, Joseph Balestier, who donated the bell in 1843.
However, the spire was built without a lightning conductor and the church was hit by two lightning strikes, in 1845 and 1849. The church was declared unsafe, it was closed in 1852, and it was demolished in 1855.
Inside Saint Andrew’s Cathedral, Singapore, facing the liturical east (Photograph: Patrick Comerford, 2024)
The construction of a second church was initiated by the then Governor of the Straits Settlements, William Butterworth. Colonel Ronald MacPherson, the executive engineer of Singapore, designed the new church in the Gothic Revival style. MacPherson is said to have been inspired in part by Netley Abbey, a ruined 13th century church in Hampshire, and the piers of the nave of Saint Andrew’s closely resemble the surviving piers at Netley.
The building was finished in Madras chunam, a plaster mixture made from shell lime, egg white, coarse sugar and water in which coconut husks had been steeped. After drying, the plastered walls and columns were polished with rock crystal or rounded stones and dusted with fine soapstone powder, giving the building a remarkably smooth and glossy surface.
The tower was originally designed to be twice the height of the previous tower and without a spire. But during its construction, it was discovered that the foundation might not support such a heavy structure, and a lighter spire was built instead. The plan was also simplified so that it could be more easily built by Indian convict labourers.
Inside Saint Andrew’s Cathedral, Singapore, facing the liturgical west (Photograph: Patrick Comerford, 2024)
Bishop Daniel Wilson of Calcutta laid the foundation stone on 4 March 1856, and after MacPherson was transferred to Malacca, the building was completed by Major John FA McNair, John Bennett and WD Bayliss. The church was completed in 1861, and the first service was held on 1 October 1861. Bishop George Cotton, who succeeded Daniel Wilson as Bishop of Calcutta, consecrated Saint Anrew’s on 25 January 1862.
Three stained glass windows in the apse were dedicated in 1861 to three figures in Singapore’s early colonial history and who are represented on the windows by their coats of arms. The window at the centre is dedicated to Sir Stamford Raffles, the windows on the left to John Crawfurd, the first major Resident of Singapore, and the windows on the right to Major General William Butterworth, the governor who initiated building the second church.
The reredos behind the High Altar depicts the Shepherds at the Nativity. It was designed by Sir Charles Blomfield, made in Italy and crafted in alabaster and mosaic. It was donated in memory of Emily Harriet (Kerby) Hose (1841-1904), the wife of George Hose (1838-1922), Bishop of Labuan and Sarawak (1881-1909) and a former colonial chaplain in Singapore and Archdeacon of Singapore; she died in the Bishop’s House, Kuching, in 1904.
The reredos designed by Sir Charles Blomfieldin memory of Emily Harriet Hose (Photograph: Patrick Comerford, 2024)
MacPherson is also commemorated in the grey and red granite memorial monument surmounted by a Maltese cross in the grounds, and by the stained glass window over the west door depicting the four evangelists. The gallery at the west end was not part of MacPherson’s plan but was added after the cathedral opened. It has the only decorated elements in the church, with foliated pillars and pilasters, and crocketed arches.
The pulpit was given by a former governor, Sir Cecil Clementi Smith (1840-1916), and was made in Sri Lanka in 1889. Smith was a grandson of the composer Muzio Clementi (1752-1832), who once lived in Lyncroft House, now the Hedgehog Inn in Lichfield, and a nephew of John Clementi, who built Iveragh Lodge in Waterville, Co Kerry, as a shooting lodge in 1858.
The Coventry Cross of Nails is on the wall behind the pulpit. The lectern was a gift of Thomas Shelford and the altar rails were given by the Shelford family.
The Revere Bell was replaced by a chime of bells in 1889, and the Revere Bell is now in the National Museum of Singapore.
The High Altar and sanctuary in Saint Andrew’s Cathedral (Photograph: Patrick Comerford, 2024)
Saint Andrew’s Church was transferred from the Diocese of Calcutta to the Diocese of Labuan and Sarawak in 1869, and Archdeacon John Alleyne Beckles consecrated Saint Andrew’s as the cathedral of the new diocese in 1870. The diocese was officially named the Diocese of Singapore, Labuan and Sarawak in 1881.
The Diocese of Singapore, Labuan and Sarawak, but it covered such a large area that it became almost unmanageable. Singapore was made a separate diocese in 1909, covering the Straits Settlements, Peninsular Malaya, Siam (Thailand), Java, Sumatra and adjacent islands, with Bishop Charles James Ferguson-Davie (1872-1963), a former USPG missionary in India, as the first Bishop of Singapore (1909-1927).
The Canterbury Stone, set in a pillar by the lectern and bearing a bronze replica of the Canterbury Cross, was sent from Canterbury Cathedral in 1936.
The four evangelists depicted in the MacPherson window above the west door (Photograph: Patrick Comerford, 2024)
In the days before Singapore fell to the Japanese in 1942, the cathedral was turned into an emergency hospital. Casualties of the frequent bombings were sent to the cathedral for treatment when the hospitals were overcrowded.
Bishop Leonard Wilson (1897-1970) was Bishop of Singapore (1941-1949) at the outbreak of World War II. He became a Japanese prisoner of war and was held in Changi. Despite his treatment as a prisoner, including torture, he baptised three of his captors.
He later became Dean of Manchester (1949-1953) and Bishop of Birmingham (1953-1969), and is commemorated by a diamond-shape stone plaque in the floor in front of the High Altar in Birmingham Cathedral
Church services in Saint Andrew’s Cathedral resumed after the Japanese surrendered in 1945. A Memorial Hall dedicated to those who died in World War II was added in 1952.
The north and south transepts of the cathedral were originally built as porches for carriages and have been extended to provide halls, meeting rooms and offices: the north transept in 1952, and the south transept 1983.
Saint Andrew’s Cathedral was listed as a Singapore national monument in 1973. Saint Andrew’s Cathedral Choir is the oldest musical institution in Singapore.
The west porch of Saint Andrew’s Cathedral, Singapore (Photograph: Patrick Comerford, 2024)
Meanwhile, the diocese was renamed the Diocese of Singapore and Malaya in 1960. The diocese was dissolved in 1970 and split into the Diocese of Singapore and the Diocese of West Malaysia.
The Church of the Province of South East Asia, consisting of the Dioceses of Singapore, West Malaysia, Kuching and Sabah, was formed in 1996. Bishop Moses Tay, Bishop of Singapore, became the first Archbishop of the Province.
A project to exted the cathedral began in 2003. The extension, the Cathedral New Sanctuary, was completed in November 2005. It is largely built underground and features a new worship hall within two underground levels of floor space.
The cathedral bells, cast in 1888 by John Taylor & Co of Loughborough, were originally hung as a chime of eight. They were designed for change ringing, but were hung dead due to fears that the tower had unsuitable foundations. However, a survey in 2018 found that the tower was suitable for change ringing, and the first change ringing took place on in 2019.
After more than two years of restoration works, the cathedral nave was reopened and was dedicated last Christmas Eve (24 December 2023) by Archbishop Titus Chung, who has been the Bishop of Singapore since 2020.
Looking out onto Coleman Street from the west porch of Saint Andrew’s Cathedral (Photograph: Patrick Comerford, 2024)
Today the Diocese of Singapore has seven area groups made up of 27 local parishes within the Archdeaconry of Singapore and six deanery countries – Cambodia, Indonesia, Laos, Nepal, Thailand and Vietnam.
The acting vicar of Saint Andrew’s is the Revd Christopher Chan; the cathedral priests are the Revd Moses Israeli, the Revd Daniel Lim and the Revd Andrew Yap; the assistant priests are the Revd Louis Tay and the Revd Soon Soo Kee; and the deaconesses are the Revd Ti Lian Swan and the Revd June Tan. The cathedral is usually open daily from 7 am to 8 pm.
Saint Andrew’s Cathedral hosts over a dozen services on a typical Sunday. These include the Holy Communion in English at 8 am on Sundays, at 9:30 on the second and fourth Sundays of the month, and at 11:30 on the first, third and fifth Sundays. There are also regular Sunday celebrations of the Holy Communion in Mandarin, Cantonese, Hokkien and Burmese.
Saint Andrew’s Cathedral hosts over a dozen services on a typical Sunday (Photograph: Patrick Comerford, 2024)
30 November 2024
Daily prayer in the Kingdom Season:
30, Saturday 30 November 2024,
Saint Andrew the Apostle
Saint Andrew the Apostle … a sculpture on the west front of Lichfield Cathedral (Photograph: Patrick Comerford)
Patrick Comerford
The Kingdom Season, the time between All Saints’ Day and Advent, comes to end today and the Season of Advent begins tomorrow, the First Sunday of Advent (1 December 2024). Today, the Church Calendar celebrates Saint Andrew the Apostle (30 November).
Later today, I am in Cambridge for the celebrations of the 25th anniversary of the Institute for Orthodox Christian Studies, where I was student for some years. The programme for ‘25 Years of Generous Orthodoxy’ involves a day of prayer and celebrations at Westminster College, Cambridge. It includes a seminar in the Woolf Institute, a concert by the Mosaic Choir and Vespers in Westminster College Chapel, and lunch and a festive dinner in the college dining hall in Westminster College.
It means, of course, that I am going to miss the Christmas Fayre in Saint Mary and Saint Giles, Stony Stratford, today, the Lantern Parade, and the Christmas lights being switched on in the Market Square later this afternoon. But, before the day begins, before I head off to begin the long train journey, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint Andrew the First-Called … an icon in the chapel in Saint Columba’s House, Woking (Photograph: Patrick Comerford)
Matthew 4: 18-22 (NRSVA):
18 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the lake – for they were fishermen. 19 And he said to them, ‘Follow me, and I will make you fish for people.’ 20 Immediately they left their nets and followed him. 21 As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. 22 Immediately they left the boat and their father, and followed him.
Saint Andrew-by-the-Wardrobe in London is the last of Christopher Wren’s city churches (Photograph: Patrick Comerford)
Today’s reflection:
Today (30 November 2024) is the feast day of Saint Andrew the Apostle, who is often known as the first-called of the disciples.
Before he was called, Saint Andrew was a fisherman, an every-day ordinary-day commercial occupation, working on the Lake of Galilee in partnership with his brother Simon Peter. It is said that when Saint John the Baptist began to preach, Saint Andrew became one of his closest disciples.
When he heard Christ’s call by the sea to follow him, Saint Andrew hesitated for a moment, not because he had any doubts about that call, but because he wanted to bring his brother with him. He left his nets behind and went to Peter and, as Saint John’s Gospel recalls, he told him: ‘We have found the Messiah … [and] he brought Simon to Jesus’ (John 1: 41, 42).
The call in today’s Gospel reading – to Peter and Andrew, to James and John, the sons of Zebedee – comes to us as individuals and in groups. It is not a story of an either/or choice between proclaiming the Gospel to individuals or groups, but a both/and choice.
And this is a two-way call, as Saint Paul reminds us in the Epistle reading today (Romans 10: 12-18): God calls us, and we call to God. Saint Paul’s inclusive language – ‘Lord of all’ … ‘generous to all’ … ‘Everyone who calls’ … ‘all the earth’ – is unambiguous in ruling out all discrimination: ‘For there is no distinction between Jew and Greek.’
But that particular form of discrimination is already, inherently, rejected in the Gospel reading. There are two brothers, one with a very Jewish name, Simon from the Hebrew שִׁמְעוֹן, meaning ‘listen’ and ‘best’; and one with a very Greek name, Andrew, Ἀνδρέας, meaning ‘manly,’ even ‘brave’ … ‘strong’ … ‘courageous.’
From the very beginning, the call of Christ rejects the most obvious discrimination between Jew and Greek. Standing against discrimination is inherently built into the mission of the Church.
Some years ago, on my way to or from a meeting of USPG trustees, I visited one of the surviving London churches by Sir Christopher Wren, Saint Andrew-by-the-Wardrobe on Queen Victoria Street. It is two blocks south of Saint Paul’s Cathedral and close to Blackfriars station, and it is the last of Wren’s city churches.
The church was destroyed by German bombs during the Blitz in World War II, but was rebuilt and rededicated in 1961.
As the bitter weather of winter takes hold, I am reminded of a prayer, appropriate for Advent and this winter weather, I found at Saint Andrew’s and which the church offers for people who have no shelter on the streets:
God of compassion,
your love for humanity was revealed in Jesus,
whose earthly life began in the poverty of a stable
and ended in the pain and isolation of the cross:
we hold before you those who are homeless and cold
especially in this bitter weather.
Draw near and comfort them in spirit
and bless those who work to provide them
with shelter, food and friendship.
We ask this in Jesus’ name.
Amen.
Saint Andrew’s Cross (centre) on a hassock in Lichfield Cathedral (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Saturday 30 November 2024, Saint Andrew the Apostle):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced last Sunday with a Programme Update.
The USPG Prayer Diary today (Saturday 30 November 2024, Saint Andrew the Apostle) invites us to pray:
May we be inspired by the apostle obedience of Saint Andrew, that we may hear the call of the Lord and fulfil his holy commandments.
The Collect:
Almighty God,
who gave such grace to your apostle Saint Andrew
that he readily obeyed the call of your Son Jesus Christ
and brought his brother with him:
call us by your holy word,
and give us grace to follow you without delay
and to tell the good news of your kingdom;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel:
by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Collect on the Eve of Advent I:
Almighty God,
give us grace to cast away the works of darkness
and to put on the armour of light,
now in the time of this mortal life,
in which your Son Jesus Christ came to us in great humility;
that on the last day,
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
The programme for ‘25 Years of Generous Orthodoxy’ at Westminster College, Cambridge, today celebrates the 25th anniversary of the Institute for Orthodox Christian Studies
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
Patrick Comerford
The Kingdom Season, the time between All Saints’ Day and Advent, comes to end today and the Season of Advent begins tomorrow, the First Sunday of Advent (1 December 2024). Today, the Church Calendar celebrates Saint Andrew the Apostle (30 November).
Later today, I am in Cambridge for the celebrations of the 25th anniversary of the Institute for Orthodox Christian Studies, where I was student for some years. The programme for ‘25 Years of Generous Orthodoxy’ involves a day of prayer and celebrations at Westminster College, Cambridge. It includes a seminar in the Woolf Institute, a concert by the Mosaic Choir and Vespers in Westminster College Chapel, and lunch and a festive dinner in the college dining hall in Westminster College.
It means, of course, that I am going to miss the Christmas Fayre in Saint Mary and Saint Giles, Stony Stratford, today, the Lantern Parade, and the Christmas lights being switched on in the Market Square later this afternoon. But, before the day begins, before I head off to begin the long train journey, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint Andrew the First-Called … an icon in the chapel in Saint Columba’s House, Woking (Photograph: Patrick Comerford)
Matthew 4: 18-22 (NRSVA):
18 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the lake – for they were fishermen. 19 And he said to them, ‘Follow me, and I will make you fish for people.’ 20 Immediately they left their nets and followed him. 21 As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. 22 Immediately they left the boat and their father, and followed him.
Saint Andrew-by-the-Wardrobe in London is the last of Christopher Wren’s city churches (Photograph: Patrick Comerford)
Today’s reflection:
Today (30 November 2024) is the feast day of Saint Andrew the Apostle, who is often known as the first-called of the disciples.
Before he was called, Saint Andrew was a fisherman, an every-day ordinary-day commercial occupation, working on the Lake of Galilee in partnership with his brother Simon Peter. It is said that when Saint John the Baptist began to preach, Saint Andrew became one of his closest disciples.
When he heard Christ’s call by the sea to follow him, Saint Andrew hesitated for a moment, not because he had any doubts about that call, but because he wanted to bring his brother with him. He left his nets behind and went to Peter and, as Saint John’s Gospel recalls, he told him: ‘We have found the Messiah … [and] he brought Simon to Jesus’ (John 1: 41, 42).
The call in today’s Gospel reading – to Peter and Andrew, to James and John, the sons of Zebedee – comes to us as individuals and in groups. It is not a story of an either/or choice between proclaiming the Gospel to individuals or groups, but a both/and choice.
And this is a two-way call, as Saint Paul reminds us in the Epistle reading today (Romans 10: 12-18): God calls us, and we call to God. Saint Paul’s inclusive language – ‘Lord of all’ … ‘generous to all’ … ‘Everyone who calls’ … ‘all the earth’ – is unambiguous in ruling out all discrimination: ‘For there is no distinction between Jew and Greek.’
But that particular form of discrimination is already, inherently, rejected in the Gospel reading. There are two brothers, one with a very Jewish name, Simon from the Hebrew שִׁמְעוֹן, meaning ‘listen’ and ‘best’; and one with a very Greek name, Andrew, Ἀνδρέας, meaning ‘manly,’ even ‘brave’ … ‘strong’ … ‘courageous.’
From the very beginning, the call of Christ rejects the most obvious discrimination between Jew and Greek. Standing against discrimination is inherently built into the mission of the Church.
Some years ago, on my way to or from a meeting of USPG trustees, I visited one of the surviving London churches by Sir Christopher Wren, Saint Andrew-by-the-Wardrobe on Queen Victoria Street. It is two blocks south of Saint Paul’s Cathedral and close to Blackfriars station, and it is the last of Wren’s city churches.
The church was destroyed by German bombs during the Blitz in World War II, but was rebuilt and rededicated in 1961.
As the bitter weather of winter takes hold, I am reminded of a prayer, appropriate for Advent and this winter weather, I found at Saint Andrew’s and which the church offers for people who have no shelter on the streets:
God of compassion,
your love for humanity was revealed in Jesus,
whose earthly life began in the poverty of a stable
and ended in the pain and isolation of the cross:
we hold before you those who are homeless and cold
especially in this bitter weather.
Draw near and comfort them in spirit
and bless those who work to provide them
with shelter, food and friendship.
We ask this in Jesus’ name.
Amen.
Saint Andrew’s Cross (centre) on a hassock in Lichfield Cathedral (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Saturday 30 November 2024, Saint Andrew the Apostle):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced last Sunday with a Programme Update.
The USPG Prayer Diary today (Saturday 30 November 2024, Saint Andrew the Apostle) invites us to pray:
May we be inspired by the apostle obedience of Saint Andrew, that we may hear the call of the Lord and fulfil his holy commandments.
The Collect:
Almighty God,
who gave such grace to your apostle Saint Andrew
that he readily obeyed the call of your Son Jesus Christ
and brought his brother with him:
call us by your holy word,
and give us grace to follow you without delay
and to tell the good news of your kingdom;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel:
by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Collect on the Eve of Advent I:
Almighty God,
give us grace to cast away the works of darkness
and to put on the armour of light,
now in the time of this mortal life,
in which your Son Jesus Christ came to us in great humility;
that on the last day,
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
The programme for ‘25 Years of Generous Orthodoxy’ at Westminster College, Cambridge, today celebrates the 25th anniversary of the Institute for Orthodox Christian Studies
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
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29 November 2024
A search in Singapore
for Synagogue Street
and the oldest synagogues
in South-East Asia
On Synagogue Street in Singapore … searching for the stories of the oldest synagogues in South-East Asia (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During my 36-hour visit to Singapore last week, I took time to search for the synagogues of Singapore – and the cathedrals, churches, mosques, shrines, pagodas and temples.
Today there are two synagogues in Singapore – the Maghain Aboth Synagogue on Waterloo Street and Chesed-El Synagogue on Oxley Road. The Maghain Aboth Synagogue (‘Shield of our Fathers’) is the oldest synagogue in Singapore and in South-East Asia. It was built in 1878, but its history dates back over 200 years to the early 19th century.
When the British East India Company established Singapore as a trading post in 1819, the trading communities that began to arrive and settle on the island included the Jewish community.
The first Jewish immigrants to Singapore were Jewish merchants of Baghdadi origin, who were trading between the then-British ports of Calcutta and Singapore. The migration of Baghdadi Jews began in the 18th and 19th centuries and was at its peak in 1817 due to the rule of the Ottoman Governor of Baghdad, Dawud Pasha, who persecuted Jews during his 15-year rule.
The first Jews in Singapore were Mizrahi or Sephardic traders and merchants of Baghdadi descent (Photograph: Patrick Comerford, 2024)
The first Baghdadi Jews in Singapore were Mizrahi or Sephardic merchants and traders, mainly from present-day Iraq and Iran. They spoke Arabic and after arriving in Singapore they adopted the Malay language, then the main language in Singapore.
At first there was only a handful of Jews in Singapore. The early Jewish settlers first lived at Boat Quay, and moved later to North Bridge Road, Dhoby Ghaut, Mount Sophia and the Rochor vicinity. These early Jews also built their own cemetery in Singapore in the mid-19th century, the Old Cemetery behind the Fort Canning.
The British colonial government gave three Jews – Joseph Dwek Cohen, Nassim Joseph Ezra and Ezra Ezekiel – a lease in 1841 to build a synagogue in a small, two-storey shophouse near Boat Quay. The synagogue gave its name to Synagogue Street.
The early Jewish settlers lived close to Boat Quay (Photograph: Patrick Comerford, 2024)
Synagogue Street was in the first Jewish quarter in Singapore, bordered by Wilkie Road, Mount Sophia Road, Bras Basah Road and Middle Road, which the Jewish community called mahallah, meaning ‘place’ in Arabic.
It was the gathering place of worship for the Jewish community in Singapore, who had a minhag that allowed for travelling to synagogue on Shabbat via rickshaws.
The first synagogue in a shophouse on Synagogue Street housed a congregation of 40. By 1858, the Jewish population of Singapore had grown to almost 20 families. Most of these Sephardi or Oriental Jews were born in India and traced their ancestries back to Baghdad.
Another group of Jews – the Ashkenazi Jews – arrived much later from Germany and other parts of Europe. They largely too engaged in trading and mercantile activities, but associated primarily with the Europeans and often distanced themselves from the Sephardi Jews in Singapore.
The synagogue on Synagogue Street continued to serve the Jewish community in Singapore until the 1870s (Photograph: Patrick Comerford, 2024)
The synagogue on Synagogue Street continued to serve the Jewish community in Singapore until the 1870s. But its capacity was limited and the fast-growing Jewish community needed a larger building.
Jewish community leaders sold off the old synagogue to the government, and in 1870, one of the synagogue's new trustees, Joseph Joshua, negotiated to buy a plot of land owned by the Raffles Institution at Bras Basah for $4,000 to build a new synagogue. However, not enough funds were raised within the agreed three-year period to build a new synagogue.
Sir Manasseh Meyer (1846-1930) returned to Singapore in 1873 to find the synagogue on Synagogue Street in a deplorable state. He set about planning a new synagogue, and he bought a site on Waterloo Street, then called Church Street because of nearby Saint Peter and Saint Paul Church.
Looking from Synagogue Street towards Canal Road and Boat Quay (Photograph: Patrick Comerford, 2024)
The Maghain Aboth synagogue (מגן אבות, ‘Guardian of Patriarchs’ or 'Shield of our Fathers’) was built in the neo-classical style and completed in 1878. It is the oldest and the largest Jewish synagogue in South-East Asia and the second largest synagogue in Asia outside Israel.
The Jewish community soon began moving into the surrounding areas of Dhoby Ghaut, Waterloo Street, Prinsep Street, Selegie Road and Wilkie Road. Several Jewish buildings still exist in the area today.
Meyer became increasingly bothered by the differences, especially in matters of the ritual and liturgy, between the local Jews of Asian and European backgrounds, and in 1905 he also built the Chesed-El synagogue (‘bountiful mercy and goodness of God’) on Oxley Road, initially as a private synagogue.
About 180 descendants of the first Jews in Singapore still live there and the Rabbi of Singapore, Rabbi Mordechai Abergel, has described them as the only remaining indigenous Jews of Asia.
Shabbat Shalom, שבת שלום
The Jewish community sold the old synagogue in Synagogue Street in the 1870s (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During my 36-hour visit to Singapore last week, I took time to search for the synagogues of Singapore – and the cathedrals, churches, mosques, shrines, pagodas and temples.
Today there are two synagogues in Singapore – the Maghain Aboth Synagogue on Waterloo Street and Chesed-El Synagogue on Oxley Road. The Maghain Aboth Synagogue (‘Shield of our Fathers’) is the oldest synagogue in Singapore and in South-East Asia. It was built in 1878, but its history dates back over 200 years to the early 19th century.
When the British East India Company established Singapore as a trading post in 1819, the trading communities that began to arrive and settle on the island included the Jewish community.
The first Jewish immigrants to Singapore were Jewish merchants of Baghdadi origin, who were trading between the then-British ports of Calcutta and Singapore. The migration of Baghdadi Jews began in the 18th and 19th centuries and was at its peak in 1817 due to the rule of the Ottoman Governor of Baghdad, Dawud Pasha, who persecuted Jews during his 15-year rule.
The first Jews in Singapore were Mizrahi or Sephardic traders and merchants of Baghdadi descent (Photograph: Patrick Comerford, 2024)
The first Baghdadi Jews in Singapore were Mizrahi or Sephardic merchants and traders, mainly from present-day Iraq and Iran. They spoke Arabic and after arriving in Singapore they adopted the Malay language, then the main language in Singapore.
At first there was only a handful of Jews in Singapore. The early Jewish settlers first lived at Boat Quay, and moved later to North Bridge Road, Dhoby Ghaut, Mount Sophia and the Rochor vicinity. These early Jews also built their own cemetery in Singapore in the mid-19th century, the Old Cemetery behind the Fort Canning.
The British colonial government gave three Jews – Joseph Dwek Cohen, Nassim Joseph Ezra and Ezra Ezekiel – a lease in 1841 to build a synagogue in a small, two-storey shophouse near Boat Quay. The synagogue gave its name to Synagogue Street.
The early Jewish settlers lived close to Boat Quay (Photograph: Patrick Comerford, 2024)
Synagogue Street was in the first Jewish quarter in Singapore, bordered by Wilkie Road, Mount Sophia Road, Bras Basah Road and Middle Road, which the Jewish community called mahallah, meaning ‘place’ in Arabic.
It was the gathering place of worship for the Jewish community in Singapore, who had a minhag that allowed for travelling to synagogue on Shabbat via rickshaws.
The first synagogue in a shophouse on Synagogue Street housed a congregation of 40. By 1858, the Jewish population of Singapore had grown to almost 20 families. Most of these Sephardi or Oriental Jews were born in India and traced their ancestries back to Baghdad.
Another group of Jews – the Ashkenazi Jews – arrived much later from Germany and other parts of Europe. They largely too engaged in trading and mercantile activities, but associated primarily with the Europeans and often distanced themselves from the Sephardi Jews in Singapore.
The synagogue on Synagogue Street continued to serve the Jewish community in Singapore until the 1870s (Photograph: Patrick Comerford, 2024)
The synagogue on Synagogue Street continued to serve the Jewish community in Singapore until the 1870s. But its capacity was limited and the fast-growing Jewish community needed a larger building.
Jewish community leaders sold off the old synagogue to the government, and in 1870, one of the synagogue's new trustees, Joseph Joshua, negotiated to buy a plot of land owned by the Raffles Institution at Bras Basah for $4,000 to build a new synagogue. However, not enough funds were raised within the agreed three-year period to build a new synagogue.
Sir Manasseh Meyer (1846-1930) returned to Singapore in 1873 to find the synagogue on Synagogue Street in a deplorable state. He set about planning a new synagogue, and he bought a site on Waterloo Street, then called Church Street because of nearby Saint Peter and Saint Paul Church.
Looking from Synagogue Street towards Canal Road and Boat Quay (Photograph: Patrick Comerford, 2024)
The Maghain Aboth synagogue (מגן אבות, ‘Guardian of Patriarchs’ or 'Shield of our Fathers’) was built in the neo-classical style and completed in 1878. It is the oldest and the largest Jewish synagogue in South-East Asia and the second largest synagogue in Asia outside Israel.
The Jewish community soon began moving into the surrounding areas of Dhoby Ghaut, Waterloo Street, Prinsep Street, Selegie Road and Wilkie Road. Several Jewish buildings still exist in the area today.
Meyer became increasingly bothered by the differences, especially in matters of the ritual and liturgy, between the local Jews of Asian and European backgrounds, and in 1905 he also built the Chesed-El synagogue (‘bountiful mercy and goodness of God’) on Oxley Road, initially as a private synagogue.
About 180 descendants of the first Jews in Singapore still live there and the Rabbi of Singapore, Rabbi Mordechai Abergel, has described them as the only remaining indigenous Jews of Asia.
Shabbat Shalom, שבת שלום
The Jewish community sold the old synagogue in Synagogue Street in the 1870s (Photograph: Patrick Comerford, 2024)
Daily prayer in the Kingdom Season:
29, Friday 29 November 2024
‘Look at the fig tree and all the trees; 3as soon as they sprout leaves you can see for yourselves and know that summer is already near’ (Luke 21: 29-30) … a fig tree in Stony Stratford (Photograph: Patrick Comerford)
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (24 November 2024).
In the Calendar of the Church of England in Common Worship, and in many parts of the Anglican Communion, today is a Day of Intercession and Thanksgiving for the Missionary Work of the Church. Before the day begins, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A fig tree coming into fruit in Stony Stratford (Photograph: Patrick Comerford)
Luke 21: 29-33 (NRSVA):
29 Then he told them a parable: ‘Look at the fig tree and all the trees; 30 as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly I tell you, this generation will not pass away until all things have taken place. 33 Heaven and earth will pass away, but my words will not pass away.’
Figs on sale in a supermarket near Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s reflection:
The scene for the Gospel reading at the Eucharist today (Luke 21: 29-33) has been set in the verses that immediately precede this reading. Christ is sitting in the Temple precincts, where he speaks about the Temple, the Nation, and the looming future.
Today’s Gospel reading continues in this apocalyptic them with a compassion of the fig tree coming to fruit and the sings of the coming of the Kingdom of God.
The fig tree has more potential than just the figs and fruit it produced. Fig trees are planted in vineyards to shelter the weaker vines. An old and elegant fig tree is a common site in many Mediterranean vineyards and has its own intrinsic value. It may even have vines wrapped around, bearing their own fruit.
It takes much tender care and many years – at least three years – for a fig tree to bear fruit. And even then, in a vineyard, the figs, are not a profit – they are a bonus.
When a tree bears fruit, the Mosaic Law said it could not be harvested for three years, and the fruit gathered in the fourth year was to be offered as the first fruits. Only in the fifth year, then, could the fruit be eaten.
The observations by Jesus on the fruiting fig tree are in sharp contrast to a short parable earlier in this Gospel (Luke 13) where a man wanted to tear up a freshly-planted fig tree:
Then he told this parable: ‘A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, “See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?” He replied, “Sir, let it alone for one more year, until I dig round it and put manure on it. If it bears fruit next year, well and good; but if not, you can cut it down”.’ (Luke 13: 6-9).
If this tree had been chopped down, and another put its place, it would take longer still to get fruit that could be eaten or sold. In his quest for the quick buck, the owner of the vineyard shows little knowledge about the reality of economics.
The gardener, who has nothing at stake, turns out to be the one not only has compassion, but has deep-seated wisdom too.
Three years, and three more years, and then the fruit.
The fruit is only going to be profitable in its seventh year. Then, between Chapter 13 and Chapter 21, the fig tree becomes a sign ‘that the kingdom of God is near.’
What do we dismiss in life because it is too young and without fruit, or too old and gnarled, only to realise when it is too late that we are failing to see signs ‘that the kingdom of God is near’?
In the parable of the fig tree, we are called on to wait, we are urged not to be too hasty in our judgment on those who seem in our eyes to do nothing to improve their lot.
But I can decide where I place my trust – in the values that I think serve me but serve the rich, the powerful and the oppressor, or in the God who sees our plight, who hears our cry, and who comes in Christ to deliver us.
Figs for breakfast in the Garden Taverna in Platanias near Rethymnon (Photograph: Patrick Comerford)
Today’s Prayers (Friday 29 November 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced on Sunday with a Programme Update.
The USPG Prayer Diary today (Friday 29 November 2024) invites us to pray:
We look forward to the age of peace, when violence is banished, both women and men can love and be loved, and the work and wealth of our world is justly shared.
The 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,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.
Additional Collect:
God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.
Collect on the Eve of Saint Andrew:
Almighty God,
who gave such grace to your apostle Saint Andrew
that he readily obeyed the call of your Son Jesus Christ
and brought his brother with him:
call us by your holy word,
and give us grace to follow you without delay
and to tell the good news of your kingdom;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
Figs on a fig tree in Stony Stratford (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
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (24 November 2024).
In the Calendar of the Church of England in Common Worship, and in many parts of the Anglican Communion, today is a Day of Intercession and Thanksgiving for the Missionary Work of the Church. Before the day begins, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A fig tree coming into fruit in Stony Stratford (Photograph: Patrick Comerford)
Luke 21: 29-33 (NRSVA):
29 Then he told them a parable: ‘Look at the fig tree and all the trees; 30 as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly I tell you, this generation will not pass away until all things have taken place. 33 Heaven and earth will pass away, but my words will not pass away.’
Figs on sale in a supermarket near Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s reflection:
The scene for the Gospel reading at the Eucharist today (Luke 21: 29-33) has been set in the verses that immediately precede this reading. Christ is sitting in the Temple precincts, where he speaks about the Temple, the Nation, and the looming future.
Today’s Gospel reading continues in this apocalyptic them with a compassion of the fig tree coming to fruit and the sings of the coming of the Kingdom of God.
The fig tree has more potential than just the figs and fruit it produced. Fig trees are planted in vineyards to shelter the weaker vines. An old and elegant fig tree is a common site in many Mediterranean vineyards and has its own intrinsic value. It may even have vines wrapped around, bearing their own fruit.
It takes much tender care and many years – at least three years – for a fig tree to bear fruit. And even then, in a vineyard, the figs, are not a profit – they are a bonus.
When a tree bears fruit, the Mosaic Law said it could not be harvested for three years, and the fruit gathered in the fourth year was to be offered as the first fruits. Only in the fifth year, then, could the fruit be eaten.
The observations by Jesus on the fruiting fig tree are in sharp contrast to a short parable earlier in this Gospel (Luke 13) where a man wanted to tear up a freshly-planted fig tree:
Then he told this parable: ‘A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, “See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?” He replied, “Sir, let it alone for one more year, until I dig round it and put manure on it. If it bears fruit next year, well and good; but if not, you can cut it down”.’ (Luke 13: 6-9).
If this tree had been chopped down, and another put its place, it would take longer still to get fruit that could be eaten or sold. In his quest for the quick buck, the owner of the vineyard shows little knowledge about the reality of economics.
The gardener, who has nothing at stake, turns out to be the one not only has compassion, but has deep-seated wisdom too.
Three years, and three more years, and then the fruit.
The fruit is only going to be profitable in its seventh year. Then, between Chapter 13 and Chapter 21, the fig tree becomes a sign ‘that the kingdom of God is near.’
What do we dismiss in life because it is too young and without fruit, or too old and gnarled, only to realise when it is too late that we are failing to see signs ‘that the kingdom of God is near’?
In the parable of the fig tree, we are called on to wait, we are urged not to be too hasty in our judgment on those who seem in our eyes to do nothing to improve their lot.
But I can decide where I place my trust – in the values that I think serve me but serve the rich, the powerful and the oppressor, or in the God who sees our plight, who hears our cry, and who comes in Christ to deliver us.
Figs for breakfast in the Garden Taverna in Platanias near Rethymnon (Photograph: Patrick Comerford)
Today’s Prayers (Friday 29 November 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced on Sunday with a Programme Update.
The USPG Prayer Diary today (Friday 29 November 2024) invites us to pray:
We look forward to the age of peace, when violence is banished, both women and men can love and be loved, and the work and wealth of our world is justly shared.
The 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,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.
Additional Collect:
God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.
Collect on the Eve of Saint Andrew:
Almighty God,
who gave such grace to your apostle Saint Andrew
that he readily obeyed the call of your Son Jesus Christ
and brought his brother with him:
call us by your holy word,
and give us grace to follow you without delay
and to tell the good news of your kingdom;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
Figs on a fig tree in Stony Stratford (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
28 November 2024
George Drumgoole Coleman,
the architect from Drogheda who
shaped the streets of Singapore
Parliament House in Singapore was first designed by George Drumgoole Coleman for John Argyle Maxwell (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During our two recent visits to Singapore, I was interested in how much of Singapore was shaped in the 19th century and early 20th century by some influential Irish figures, including the Governor Sir Orfeur Cavenagh (1820-1891), who had family roots in Co Wexford and Co Kildare, and the architects George Drumgoole Coleman (1795-1844), who was born in Drogheda, and Denis Santry (1879-1960), who was born in Cork.
George Drumgoole Coleman (1795-1844), also known as George Drumgold Coleman, was Singapore’s pioneer colonial architect.
Only a few of Coleman’s buildings in Singapore have survived, including the Armenian Church of Saint Gregory the Illuminator, Maxwell’s House, later the Old Parliament House, Caldwell House and, perhaps, the Jamae Mosque that gives its name to Mosque Street. But he played a key role in designing and building much of early Singapore after it was founded by Sir Stamford Raffles in 1819.
George Drumgoole Coleman was born in Drogheda, Co Louth, in 1795, and returned to Drogheda in 1841-1842
George Drumgoole Coleman was born in Drogheda, Co Louth, in 1795. He was the son of James Coleman, a merchant whose business included building materials. James Coleman had married into the Co Louth merchant family of Drumgold or Drumgoole, and many members of the Dromgold family are buried both at Saint Peter’s Church (Church of Ireland), Drogheda, and in the Cord Cemetery off Cord Road, Drogheda.
I mused at one stage how my great-great-grandfather, James Comerford (1775-1825) of Co Wexford, was a first cousin of Sylvester Comerford (1756-1796), who married Mary Dromgoole of Drogheda in 1779. But any connection would be both conjectural and remote.
There are no records indicating where George Coleman received his architectural education, and his name is not in the registers of the Dublin Society’s Drawing School or the Royal Academy School in London.
However, it has been suggested that he was articled to Francis Johnston (1760-1819), who once had an architectural practice in Paradise Place, off William Street, Drogheda, in in 1786-1793, and who designed Townley Hall and a related row of family houses in Drogheda (1794-1798). Perhaps Johnston’s influence is reflected in Coleman’s Palladian and Georgian designs in Singapore. But Johnston moved from Drogheda to Dublin before Coleman was born, and completed Townley Hall while Coleman was still an infant.
At the age of 19, Coleman left Ireland in 1815 for Calcutta, where he worked as an architect, designing private houses for the merchants of Fort William. In 1819, he was invited through his patron, John Palmer, to build two churches in Batavia (now Jakarta) in the Dutch East Indies. The churches were never built, but Coleman spent two years in Java, where he surveyed large sugar plantations, designed private buildings and sugar mills and built machinery for sugar milling.
The Armenian Church of Saint Gregory the Illuminator on Hill Street was designed by George Coleman in 1835 (Photograph: Patrick Comerford, 2024)
Coleman obtained an introduction to Sir Stamford Raffles from Palmer and arrived in Singapore in June 1822. There he waited four months for Raffles to return from Bencoolen, now Bengkulu, in Sumatra.
In the meantime, he designed the Residency at the top of Bukit Larangan, now Fort Canning Hill, for Raffles. The house, with plank walls, Venetian windows and an attap roof, impressed Raffles. Later, at John Crawfurd’s expense, Coleman extended and redesigned the house as the residence of the Residents and Governors of Singapore.
Meanwhile, Raffles was impressed and commissioned Coleman to design a garrison church – that was never built – and to lay out the streets of Singapore. He planned the town centre, created roads, designed fine buildings, and oversaw the works at the Christian Cemetery on the slope of the hill.
Coleman left for Java in June 1823 and spent the next 2½ years there, but returned to Singapore in 1825 due to conflicts between the Dutch and native Javanese.
He designed a large Palladian house for David Skene Napier, the first magistrate in Singapore, in 1826, and a palatial building for the merchant John Argyle Maxwell. Before Maxwell’s house was completed, it was leased to the government for use as a court house and government offices. Much altered and enlarged, it eventually formed part of the Parliament House. This too was designed in the Palladian style, adapted to the tropical climate by incorporating a veranda and overhanging eaves to provide shade.
As a Revenue Surveyor in 1827, Coleman surveyed land titles that were issued mostly for shophouse lots in the town.
Coleman designed and built his own house in 1828, and it was completed in May 1829. That year, Coleman’s daughter, Meda Elizabeth Coleman, was born to Takouhi (Thagoohi) Manuk, on 10 March 1829, and the girl was baptised in Saint Andrew’s Cathedral on 30 July 1837. The child’s mother, Takouhi Manuk, was a sister of Gvork Manuk, a wealthy Persian-born merchant in India and Java, and Coleman built a mansion for her beside his own.
Takouhi Manuk and her sister Mary Arathoon later inherited the entire wealth of their bachelor brother and in 1854 they funded the rebuilding of Saint John’s Armenian Church in Calcutta. It is possibly because of his relationship with Takouhi Manuk that Coleman came to design the Armenian Church of Saint Gregory the Illuminator on Hill Street in 1835, and she donated much of the silverware and furnishings in the church.
Saint Andrew’s Cathedral, Singapore … Coleman designed the original church on Coleman Street in 1835 (Photograph: Patrick Comerford, 2024)
Meanwhile, in 1829, Coleman surveyed in minute detail the islands that would form the new harbour of the port, including all the shoals, slopes and heights of the hills along the coast for the possible fortification of the harbour. The survey was drawn and printed by JB Tassin as the first comprehensive map of the town and environs of Singapore.
Coleman was appointed the Superintendent of Public Works and Convicts in 1833 and was also the surveyor and overseer of convict labour. He managed building the North Bridge Road and South Bridge Road in 1833-1835.
Coleman built the first Anglican church in Singapore, Saint Andrew’s, which was begun in 1835. However, it was demolished in the 1850s when it became unsafe due to lightning strikes, and it was replaced by Saint Andrew’s Cathedral.
Coleman designed the Telok Ayer market, built on the waterfront in 1835. It was demolished during to land reclamation work in 1879 and was moved to Lau Pa Sat, where it retains the octagonal shape of Coleman’s original market.
Coleman helped found the Singapore Free Press & Mercantile Advertiser with William Napier, Edward Boustead, and Walter Scott Lorrain. The Singapore Free Press was first published in October 1835. Due to this competition, the Singapore Chronicle, the first newspaper in Singapore, closed in 1837, and the Singapore Free Press remained unrivalled until it was succeeded by the Straits Times in 1845.
‘Chijmes’ on Victoria Street incorporates Caldwell House, designed by George Coleman in 1840-1841 (Photograph: Patrick Comerford, 2024)
Although Coleman designed numerous private houses in Singapore, only two that with certainty are his design have survived: the Parliament House, originally Maxwell’s house, although it has undergone considerable changes; and Caldwell House on Victoria Street.
Caldwell House was built in 1840-1841 for Henry Charles Caldwell of the Magistrates Court. The house was bought in 1852 by Father Jean-Marie Beurel to establish the Convent of the Holy Infant Jesus. Today it is part of CHIJMES.
Coleman was also commissioned to finish and extend the Raffles Institution, originally designed by Phillip Jackson. That building was demolished in 1972.
The Istana Kampong Glam is believed to be by Coleman, although there is no definite evidence. Coleman is also said to have designed the green Jamae Mosque (Masjid Chulia), on the corner of South Bridge Road and Mosque Street. The entrance gate is distinctively South Indian, but the two prayer halls are Neo-Classical style, typical of Coleman’s. This unique appearance has made the mosque a prominent landmark.
Coleman is said to have designed the Jamae Mosque on the corner of South Bridge Road and Mosque Street in Singapore (Photograph: Patrick Comerford, 2024)
On his doctor’s advice to return to a more temperate climate, Coleman left for Europe on 25 July 1841 after 15 years of continuous work and 25 years in the East, leaving behind Takouhi Manuk and their daughter Meda Elizabeth Coleman. He visited Drogheda and later married Maria Frances Vernon, youngest daughter of George Vernon of Clontarf Castle, Dublin, in Saint George’s Church, Hanover Square, London, on 17 September 1842.
However, Coleman was unable to settle down in Europe. He returned to Singapore with his wife on 25 November 1843, and they moved into his house on Coleman Street. Their son, George Vernon Coleman, was born on 27 December 1843.
Within three months, Coleman died at the age of 49 at home on 25 March 1844, due to a fever brought on by exposure to the sun. He was buried in an Old Christian Cemetery at the foot of Government Hill, now Fort Canning Hill. His gravestone misspells his name as George Doumgold Coleman.
Within months of Coleman’s death, his widow married William Napier, a conveyancing lawyer and the first law agent in Singapore. Napier adopted Coleman’s infant son George, who would die at sea on board HMS Maeander in 1848 at the age of four. His daughter Meda Elizabeth Coleman died in Singapore in October 1907.
An undated photograph of Coleman’s house at 3 Coleman Street as it originally appeared (Source: Lee Kip Lin, ‘The Singapore House 1819-1942’, Singapore 1988)
After Coleman’s death, the Coleman House at 3 Coleman Street became the London Hotel and then the Hotel de la Paix and the Burlington Hotel. The hotel was frequented by Joseph Conrad during his visits to Singapore.
The house changed hands many times, and at various times it was a boarding house and the Theatre Royal. Up to 1,000 squatters were living there and it was in a dilapidated state when it was demolished in December 1965. It is now the site of the Peninsula Shopping Centre.
Coleman’s grave and other graves were exhumed in 1954-1965 when the cemetery was turned into a park and the gravestones were built into the walls at Fort Canning Park. But his name lives on in a number of places in Singapore, including Coleman Bridge, Coleman Place and Coleman Street.
Looking out onto Coleman Street from the porch of Saint Andrew’s Cathedral (Photograph: Patrick Comerford, 2024)
Coleman Bridge links Hill Street and New Bridge Road, spanning the Singapore River near Clarke Quay. Part of the bridge marks the boundary between the Downtown Core and the Singapore River Planning Area, both within the Central Area of Singapore.
Coleman Bridge was the second bridge built across the Singapore River and the first built in masonry. A brick bridge joining Old Bridge Road and Hill Street over the Singapore River was built in 1840 and named Coleman Bridge. The bridge had nine arches, and was first known as the New Bridge, giving its name to New Bridge Road.
The brick bridge was replaced in 1865 by one of timber, then in 1886 by an iron bridge spanning the Singapore River, and by the present concrete bridge in 1987. Several features of the iron bridge, including the decorative lamp posts and iron railings, have been incorporated in the present Coleman Bridge.
Coleman Bridge, the second bridge built across the Singapore River, has been rebuilt in 1865, 1886 and 1987 (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During our two recent visits to Singapore, I was interested in how much of Singapore was shaped in the 19th century and early 20th century by some influential Irish figures, including the Governor Sir Orfeur Cavenagh (1820-1891), who had family roots in Co Wexford and Co Kildare, and the architects George Drumgoole Coleman (1795-1844), who was born in Drogheda, and Denis Santry (1879-1960), who was born in Cork.
George Drumgoole Coleman (1795-1844), also known as George Drumgold Coleman, was Singapore’s pioneer colonial architect.
Only a few of Coleman’s buildings in Singapore have survived, including the Armenian Church of Saint Gregory the Illuminator, Maxwell’s House, later the Old Parliament House, Caldwell House and, perhaps, the Jamae Mosque that gives its name to Mosque Street. But he played a key role in designing and building much of early Singapore after it was founded by Sir Stamford Raffles in 1819.
George Drumgoole Coleman was born in Drogheda, Co Louth, in 1795, and returned to Drogheda in 1841-1842
George Drumgoole Coleman was born in Drogheda, Co Louth, in 1795. He was the son of James Coleman, a merchant whose business included building materials. James Coleman had married into the Co Louth merchant family of Drumgold or Drumgoole, and many members of the Dromgold family are buried both at Saint Peter’s Church (Church of Ireland), Drogheda, and in the Cord Cemetery off Cord Road, Drogheda.
I mused at one stage how my great-great-grandfather, James Comerford (1775-1825) of Co Wexford, was a first cousin of Sylvester Comerford (1756-1796), who married Mary Dromgoole of Drogheda in 1779. But any connection would be both conjectural and remote.
There are no records indicating where George Coleman received his architectural education, and his name is not in the registers of the Dublin Society’s Drawing School or the Royal Academy School in London.
However, it has been suggested that he was articled to Francis Johnston (1760-1819), who once had an architectural practice in Paradise Place, off William Street, Drogheda, in in 1786-1793, and who designed Townley Hall and a related row of family houses in Drogheda (1794-1798). Perhaps Johnston’s influence is reflected in Coleman’s Palladian and Georgian designs in Singapore. But Johnston moved from Drogheda to Dublin before Coleman was born, and completed Townley Hall while Coleman was still an infant.
At the age of 19, Coleman left Ireland in 1815 for Calcutta, where he worked as an architect, designing private houses for the merchants of Fort William. In 1819, he was invited through his patron, John Palmer, to build two churches in Batavia (now Jakarta) in the Dutch East Indies. The churches were never built, but Coleman spent two years in Java, where he surveyed large sugar plantations, designed private buildings and sugar mills and built machinery for sugar milling.
The Armenian Church of Saint Gregory the Illuminator on Hill Street was designed by George Coleman in 1835 (Photograph: Patrick Comerford, 2024)
Coleman obtained an introduction to Sir Stamford Raffles from Palmer and arrived in Singapore in June 1822. There he waited four months for Raffles to return from Bencoolen, now Bengkulu, in Sumatra.
In the meantime, he designed the Residency at the top of Bukit Larangan, now Fort Canning Hill, for Raffles. The house, with plank walls, Venetian windows and an attap roof, impressed Raffles. Later, at John Crawfurd’s expense, Coleman extended and redesigned the house as the residence of the Residents and Governors of Singapore.
Meanwhile, Raffles was impressed and commissioned Coleman to design a garrison church – that was never built – and to lay out the streets of Singapore. He planned the town centre, created roads, designed fine buildings, and oversaw the works at the Christian Cemetery on the slope of the hill.
Coleman left for Java in June 1823 and spent the next 2½ years there, but returned to Singapore in 1825 due to conflicts between the Dutch and native Javanese.
He designed a large Palladian house for David Skene Napier, the first magistrate in Singapore, in 1826, and a palatial building for the merchant John Argyle Maxwell. Before Maxwell’s house was completed, it was leased to the government for use as a court house and government offices. Much altered and enlarged, it eventually formed part of the Parliament House. This too was designed in the Palladian style, adapted to the tropical climate by incorporating a veranda and overhanging eaves to provide shade.
As a Revenue Surveyor in 1827, Coleman surveyed land titles that were issued mostly for shophouse lots in the town.
Coleman designed and built his own house in 1828, and it was completed in May 1829. That year, Coleman’s daughter, Meda Elizabeth Coleman, was born to Takouhi (Thagoohi) Manuk, on 10 March 1829, and the girl was baptised in Saint Andrew’s Cathedral on 30 July 1837. The child’s mother, Takouhi Manuk, was a sister of Gvork Manuk, a wealthy Persian-born merchant in India and Java, and Coleman built a mansion for her beside his own.
Takouhi Manuk and her sister Mary Arathoon later inherited the entire wealth of their bachelor brother and in 1854 they funded the rebuilding of Saint John’s Armenian Church in Calcutta. It is possibly because of his relationship with Takouhi Manuk that Coleman came to design the Armenian Church of Saint Gregory the Illuminator on Hill Street in 1835, and she donated much of the silverware and furnishings in the church.
Saint Andrew’s Cathedral, Singapore … Coleman designed the original church on Coleman Street in 1835 (Photograph: Patrick Comerford, 2024)
Meanwhile, in 1829, Coleman surveyed in minute detail the islands that would form the new harbour of the port, including all the shoals, slopes and heights of the hills along the coast for the possible fortification of the harbour. The survey was drawn and printed by JB Tassin as the first comprehensive map of the town and environs of Singapore.
Coleman was appointed the Superintendent of Public Works and Convicts in 1833 and was also the surveyor and overseer of convict labour. He managed building the North Bridge Road and South Bridge Road in 1833-1835.
Coleman built the first Anglican church in Singapore, Saint Andrew’s, which was begun in 1835. However, it was demolished in the 1850s when it became unsafe due to lightning strikes, and it was replaced by Saint Andrew’s Cathedral.
Coleman designed the Telok Ayer market, built on the waterfront in 1835. It was demolished during to land reclamation work in 1879 and was moved to Lau Pa Sat, where it retains the octagonal shape of Coleman’s original market.
Coleman helped found the Singapore Free Press & Mercantile Advertiser with William Napier, Edward Boustead, and Walter Scott Lorrain. The Singapore Free Press was first published in October 1835. Due to this competition, the Singapore Chronicle, the first newspaper in Singapore, closed in 1837, and the Singapore Free Press remained unrivalled until it was succeeded by the Straits Times in 1845.
‘Chijmes’ on Victoria Street incorporates Caldwell House, designed by George Coleman in 1840-1841 (Photograph: Patrick Comerford, 2024)
Although Coleman designed numerous private houses in Singapore, only two that with certainty are his design have survived: the Parliament House, originally Maxwell’s house, although it has undergone considerable changes; and Caldwell House on Victoria Street.
Caldwell House was built in 1840-1841 for Henry Charles Caldwell of the Magistrates Court. The house was bought in 1852 by Father Jean-Marie Beurel to establish the Convent of the Holy Infant Jesus. Today it is part of CHIJMES.
Coleman was also commissioned to finish and extend the Raffles Institution, originally designed by Phillip Jackson. That building was demolished in 1972.
The Istana Kampong Glam is believed to be by Coleman, although there is no definite evidence. Coleman is also said to have designed the green Jamae Mosque (Masjid Chulia), on the corner of South Bridge Road and Mosque Street. The entrance gate is distinctively South Indian, but the two prayer halls are Neo-Classical style, typical of Coleman’s. This unique appearance has made the mosque a prominent landmark.
Coleman is said to have designed the Jamae Mosque on the corner of South Bridge Road and Mosque Street in Singapore (Photograph: Patrick Comerford, 2024)
On his doctor’s advice to return to a more temperate climate, Coleman left for Europe on 25 July 1841 after 15 years of continuous work and 25 years in the East, leaving behind Takouhi Manuk and their daughter Meda Elizabeth Coleman. He visited Drogheda and later married Maria Frances Vernon, youngest daughter of George Vernon of Clontarf Castle, Dublin, in Saint George’s Church, Hanover Square, London, on 17 September 1842.
However, Coleman was unable to settle down in Europe. He returned to Singapore with his wife on 25 November 1843, and they moved into his house on Coleman Street. Their son, George Vernon Coleman, was born on 27 December 1843.
Within three months, Coleman died at the age of 49 at home on 25 March 1844, due to a fever brought on by exposure to the sun. He was buried in an Old Christian Cemetery at the foot of Government Hill, now Fort Canning Hill. His gravestone misspells his name as George Doumgold Coleman.
Within months of Coleman’s death, his widow married William Napier, a conveyancing lawyer and the first law agent in Singapore. Napier adopted Coleman’s infant son George, who would die at sea on board HMS Maeander in 1848 at the age of four. His daughter Meda Elizabeth Coleman died in Singapore in October 1907.
An undated photograph of Coleman’s house at 3 Coleman Street as it originally appeared (Source: Lee Kip Lin, ‘The Singapore House 1819-1942’, Singapore 1988)
After Coleman’s death, the Coleman House at 3 Coleman Street became the London Hotel and then the Hotel de la Paix and the Burlington Hotel. The hotel was frequented by Joseph Conrad during his visits to Singapore.
The house changed hands many times, and at various times it was a boarding house and the Theatre Royal. Up to 1,000 squatters were living there and it was in a dilapidated state when it was demolished in December 1965. It is now the site of the Peninsula Shopping Centre.
Coleman’s grave and other graves were exhumed in 1954-1965 when the cemetery was turned into a park and the gravestones were built into the walls at Fort Canning Park. But his name lives on in a number of places in Singapore, including Coleman Bridge, Coleman Place and Coleman Street.
Looking out onto Coleman Street from the porch of Saint Andrew’s Cathedral (Photograph: Patrick Comerford, 2024)
Coleman Bridge links Hill Street and New Bridge Road, spanning the Singapore River near Clarke Quay. Part of the bridge marks the boundary between the Downtown Core and the Singapore River Planning Area, both within the Central Area of Singapore.
Coleman Bridge was the second bridge built across the Singapore River and the first built in masonry. A brick bridge joining Old Bridge Road and Hill Street over the Singapore River was built in 1840 and named Coleman Bridge. The bridge had nine arches, and was first known as the New Bridge, giving its name to New Bridge Road.
The brick bridge was replaced in 1865 by one of timber, then in 1886 by an iron bridge spanning the Singapore River, and by the present concrete bridge in 1987. Several features of the iron bridge, including the decorative lamp posts and iron railings, have been incorporated in the present Coleman Bridge.
Coleman Bridge, the second bridge built across the Singapore River, has been rebuilt in 1865, 1886 and 1987 (Photograph: Patrick Comerford, 2024)
Daily prayer in the Kingdom Season:
28, Thursday 28 November 2024
‘There will be signs in the sun, the moon, and the stars, and distress … among nations confused by the roaring of the sea and the waves’ (Luke 21: 25) … sunset on the sea at Rethymnon in Crete (Photographs: Patrick Comerford, 2024)
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (24 November 2024).
Before the day begins, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘There will be signs in the sun, the moon, and the stars’ (Luke 21: 25) … Sun and Moon House on the north side of Market Square, Stony Stratford (Photograph: Patrick Comerford)
Luke 21: 20-28 (NRSVA):
[Jesus said:] 20 ‘When you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then those in Judea must flee to the mountains, and those inside the city must leave it, and those out in the country must not enter it; 22 for these are days of vengeance, as a fulfilment of all that is written. 23 Woe to those who are pregnant and to those who are nursing infants in those days! For there will be great distress on the earth and wrath against this people; 24 they will fall by the edge of the sword and be taken away as captives among all nations; and Jerusalem will be trampled on by the Gentiles, until the times of the Gentiles are fulfilled.
25 ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26 People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27 Then they will see “the Son of Man coming in a cloud” with power and great glory. 28 Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’
A refugee child climbs ashore to seek safety
Today’s reflection:
The scene for the Gospel reading at the Eucharist this morning (Luke 21: 20-28) has been set in the verses that immediately precede today’s reading. Christ is sitting in the Temple precincts, where he speaks about the Temple, the Nation, and the looming future.
Today’s Gospel reading includes frightening, terrifying words from Jesus, who says: ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken’ (Luke 21: 25-26).
These are not the sort of comforting words that we might want to hear as we prepare for Advent Sunday and to begin the countdown to Christmas.
My generation is a generation that grew up with muffled sounds of apocalyptic fear, developed through listening to the whispered anxieties of parents and teachers. I was still only 10 when the Cuban Missile Crisis reached its height in October 1962, and I still remember asking, ‘Is this going to be the end of the world?’
The Cold War was at its height, and we were still less than two decades from the end of World War II. Of course, many people feared another world war was about to break out, with catastrophic consequences for the world.
The threat seemed to have abated for some time after the end of the Cold War. But it has come to the fore again in recent weeks with the re-election of Trump in the US. Meanwhile, despite the end of the Cold War, the stockpiles of nuclear weapons continue to grow and accumulate, both the US and Russia are walking away from key arms limitation agreements, and war is continuing in Ukraine, Russia, Israel, Gaza, the West Bank and Syria without any apparent respect for the international legal conventions and rules on the conduct of war.
A new generation also wonders whether the world is facing apocalyptic catastrophe because of climate change and the destruction of the planet. And all of us must fret for the future when we hear about the emergence of new variants of Covid-19, even though we have let down our guards and think vaccinations have made our lives safer.
These fears accumulate and multiply and they become:
• short-term fears: are we going to have a normal Christmas this year?
• medium-term fears: what uncertainty and destruction can Trump unleash over the next four years?
• long-term fears: what faces us all for the future?
In our fears and anxieties, we try to read the ‘signs of the times’ and wonder how to respond to ‘signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves.’
And yet, I realise how so self-obsessed I can be as I realise the immediate terror that continues to face people – families, fathers, mothers and children – who get caught in the precarious Channel crossing between France and England. How they must continue to be ‘confused by the roaring of the sea and the waves.’
All their hopes of a better life for themselves and their children, as they fled wars and persecutions in Iran, Syria, Afghanistan and North Africa, yet risk being drowned in one horrific, apocalyptic moment on the seas.
But even then, had they arrived on the shores of the land they hoped to reach, would they have been met with the compassion and care refugees ought to expect, not only in terms of Christian love, but under the terms of international law?
Have the riots we saw in recent months in both Britain and Ireland gone away? Or is there worse yet to come?
The Christmas Gospel is a reminder that Mary and Joseph and the Child Jesus were refugees too: Mary and Joseph were forced to move from Nazareth to Bethlehem in the cold of winter, yet found no welcome at the inn; and then, when the Child Jesus was born, they were forced to flee Herod, and seek exile in Egypt.
Where do we find hope as we wait in Advent for Christ at Christmas?
Our Gospel reading ends not in doom and disaster, but with the promise that Christ is coming. Our Advent faith is that Christ is coming in glory, and that with him he is bringing the Kingdom of God, with its promises of justice and mercy, peace and love.
‘They will fall by the edge of the sword and be taken away as captives …’ (Luke 21: 24) … the Sword of State from the Brooke era in the museum in Fort Margherita, Kuching (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Thursday 28 November 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced on Sunday with a Programme Update.
The USPG Prayer Diary today (Thursday 28 November 2024) invites us to pray:
Let us pray for all women, who despite suffering from abuse and violence, continue to care for family and children, manage their households, earn a living and offer support to others.
The 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,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.
Additional Collect:
God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.
Yesterday’s Reflection
Continued Tomorrow
‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves’ (Luke 21: 25) … a November setting sun at Burano in the Venetian Lagoon (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
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (24 November 2024).
Before the day begins, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘There will be signs in the sun, the moon, and the stars’ (Luke 21: 25) … Sun and Moon House on the north side of Market Square, Stony Stratford (Photograph: Patrick Comerford)
Luke 21: 20-28 (NRSVA):
[Jesus said:] 20 ‘When you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then those in Judea must flee to the mountains, and those inside the city must leave it, and those out in the country must not enter it; 22 for these are days of vengeance, as a fulfilment of all that is written. 23 Woe to those who are pregnant and to those who are nursing infants in those days! For there will be great distress on the earth and wrath against this people; 24 they will fall by the edge of the sword and be taken away as captives among all nations; and Jerusalem will be trampled on by the Gentiles, until the times of the Gentiles are fulfilled.
25 ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26 People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27 Then they will see “the Son of Man coming in a cloud” with power and great glory. 28 Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’
A refugee child climbs ashore to seek safety
Today’s reflection:
The scene for the Gospel reading at the Eucharist this morning (Luke 21: 20-28) has been set in the verses that immediately precede today’s reading. Christ is sitting in the Temple precincts, where he speaks about the Temple, the Nation, and the looming future.
Today’s Gospel reading includes frightening, terrifying words from Jesus, who says: ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken’ (Luke 21: 25-26).
These are not the sort of comforting words that we might want to hear as we prepare for Advent Sunday and to begin the countdown to Christmas.
My generation is a generation that grew up with muffled sounds of apocalyptic fear, developed through listening to the whispered anxieties of parents and teachers. I was still only 10 when the Cuban Missile Crisis reached its height in October 1962, and I still remember asking, ‘Is this going to be the end of the world?’
The Cold War was at its height, and we were still less than two decades from the end of World War II. Of course, many people feared another world war was about to break out, with catastrophic consequences for the world.
The threat seemed to have abated for some time after the end of the Cold War. But it has come to the fore again in recent weeks with the re-election of Trump in the US. Meanwhile, despite the end of the Cold War, the stockpiles of nuclear weapons continue to grow and accumulate, both the US and Russia are walking away from key arms limitation agreements, and war is continuing in Ukraine, Russia, Israel, Gaza, the West Bank and Syria without any apparent respect for the international legal conventions and rules on the conduct of war.
A new generation also wonders whether the world is facing apocalyptic catastrophe because of climate change and the destruction of the planet. And all of us must fret for the future when we hear about the emergence of new variants of Covid-19, even though we have let down our guards and think vaccinations have made our lives safer.
These fears accumulate and multiply and they become:
• short-term fears: are we going to have a normal Christmas this year?
• medium-term fears: what uncertainty and destruction can Trump unleash over the next four years?
• long-term fears: what faces us all for the future?
In our fears and anxieties, we try to read the ‘signs of the times’ and wonder how to respond to ‘signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves.’
And yet, I realise how so self-obsessed I can be as I realise the immediate terror that continues to face people – families, fathers, mothers and children – who get caught in the precarious Channel crossing between France and England. How they must continue to be ‘confused by the roaring of the sea and the waves.’
All their hopes of a better life for themselves and their children, as they fled wars and persecutions in Iran, Syria, Afghanistan and North Africa, yet risk being drowned in one horrific, apocalyptic moment on the seas.
But even then, had they arrived on the shores of the land they hoped to reach, would they have been met with the compassion and care refugees ought to expect, not only in terms of Christian love, but under the terms of international law?
Have the riots we saw in recent months in both Britain and Ireland gone away? Or is there worse yet to come?
The Christmas Gospel is a reminder that Mary and Joseph and the Child Jesus were refugees too: Mary and Joseph were forced to move from Nazareth to Bethlehem in the cold of winter, yet found no welcome at the inn; and then, when the Child Jesus was born, they were forced to flee Herod, and seek exile in Egypt.
Where do we find hope as we wait in Advent for Christ at Christmas?
Our Gospel reading ends not in doom and disaster, but with the promise that Christ is coming. Our Advent faith is that Christ is coming in glory, and that with him he is bringing the Kingdom of God, with its promises of justice and mercy, peace and love.
‘They will fall by the edge of the sword and be taken away as captives …’ (Luke 21: 24) … the Sword of State from the Brooke era in the museum in Fort Margherita, Kuching (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Thursday 28 November 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced on Sunday with a Programme Update.
The USPG Prayer Diary today (Thursday 28 November 2024) invites us to pray:
Let us pray for all women, who despite suffering from abuse and violence, continue to care for family and children, manage their households, earn a living and offer support to others.
The 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,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.
Additional Collect:
God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.
Yesterday’s Reflection
Continued Tomorrow
‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves’ (Luke 21: 25) … a November setting sun at Burano in the Venetian Lagoon (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
27 November 2024
Cavenagh Bridge, Singapore,
recalls Sir Orfeur Cavenagh,
a colonial governor whose
parents lived in Wexford
Cavenagh Bridge, Singapore, commemorates Sir Orfeur Cavenagh (1820-1891), whose parents lived in Wexford (Photograph: Patrick Comerford, 2024)
Patrick Comerford
Our two visits to Singapore over the past two months have been short but sweet: six hours last month and less than 36 hours last week. But during those two short yet intensive visits, it was interesting to see the extent to which Singapore was shaped in the 19th century and early 20th century by some influential Irish figures, including the Governor Sir Orfeur Cavenagh (1820-1891), who had family roots in Co Wexford and Co Kildare, and the architects George Drumgoole Coleman (1795-1844), who was born in Drogheda, and Denis Santry (1879-1960), who was born in Cork.
General Sir Orfeur Cavenagh was the last Governor of the Straits Settlements appointed from India, and he governed from Singapore from 1859 to 1867.
Cavenagh was born in Hythe, Kent, where his father was stationed, on 8 October 1820. He was the third son of James Gordon Cavenagh (1766-1844), an Irish army surgeon, and Ann (née Coates) Cavenagh (1788-1846).
The Cavenagh family returned to Wexford in 1837 and lived at Castle House. Some of the Cavenagh children are said to have attended the Ferns Diocesan School, perhaps the parish school in Saint Patrick’s Square at the south end of High Street, Wexford.
The Cavenagh family lived at Castle House, off Trinity Street and Parnell Street, Wexford (Photograph: Lawrence Collection, National Library of Ireland)
James Cavenagh (1702-1769) of Graiguenamanagh, Co Kilkenny, was a Surveyor of Excise and was said to be descended from the Kavanagh family of Borris House, Co Carlow.
His son, Matthew Cavenagh (1740-1819), ran away from Co Wexford with Catherine Hyde Orfeur (1748-1814), daughter of Captain John Orfeur late of Drillingstown, Co Wexford, and they were married in Innishannon, Co Cork. They moved to Wexford in the 1770s and lived in Back Street, then regarded as a fashionable part of the town.
High Street was also known as Upper Back Street; Abbey Street was once called Lower Back Street; while the portion of Back Street that connects High Street and Rowe Street with John’s Gate Street and Cornmarket is now named Mallin Street and is the location of the new Wexford Town Library.
Wexford Town Library on Mallin Street, once known as Back Street (Photograph: Patrick Comerford)
Matthew Cavenagh was the Surveyor of Excise in Wexford. Matthew Cavenagh, his son James Gordon Cavenagh, and other members of the Cavenagh family are buried in a family vault in the ruins of Saint Patrick’s Church, Wexford.
Matthew Cavenagh’s oldest son, James Gordon Cavenagh (1766-1844), became a surgeon and joined the British army. He lived at the barracks in Hythe, near Folkestone, Kent. He married Ann Coates (1788-1846) in New Romney, Kent, on 27 March 1815. A few months later, he was a late arrival at the Battle of Waterloo in 1815.
James Gordon Cavenagh returned to Wexford around 1837, and lived at Castle House, off Trinity Street and Parnell Street. James died in Wexford on 11 September 1844, Ann died in Wexford in 1846; they are both buried in the family vault at Saint Patrick’s Church, Wexford.
General Sir Orfeur Cavenagh was the Governor of the Straits Settlements in Singapore from 1859 to 1867
The future General Sir Orfeur Cavenagh Cavenagh trained at Addiscombe Military Seminary, the military academy of the British East India Company. He passed his examination in 1837, and he joined the 32nd Regiment Native Infantry in early 1838.
After further military training at Fort William College, Calcutta, in 1840, he was appointed to the 41st Regiment Native Infantry. He married Elizabeth Marshall Moriarty at Dinapore, India, on 7 September 1842, and they were the parents of two sons.
He was so badly wounded in the Battle of Maharajpore in December 1843 that his leg was severed just above the ankle. He was wounded again in the left arm in January 1846 during the first Anglo-Sikh war. After this he was appointed as Superintendent of the Mysore Princes and of the ex-Ameers of Sindh.
Cavenagh travelled to Britain and France in 1850 in political charge of the Nepalese Embassy under Jung Bahadur Rana. As Town and Fort Major of Calcutta, he was responsible for the safety of Fort William during the Indian Mutiny in 1857.
Canning offered him the post of Governor of the Straits Settlements, and he took up the post on 8 August 1859. Under a royal charter in 1826, Singapore, Malacca, Penang and Dindings had been combined to form the Straits Settlements.
As Governor of the Straits Settlements, Cavenagh was answerable to the Governor-General of India in Calcutta. One of his tasks was to prepare a special report on the resources of the State of Sarawak, administered as a separated independent state by the Rajah of Sarawak, Sir James Brooke.
When control passed to the Colonial Office in London on 1 April 1867, the Straits Settlements became a crown colony. Cavenagh was the last Governor to report to the Governor-General in Calcutta.
After his time in Singapore ended on 16 March 1867, Cavenagh continued as a general officer in the Bengal Staff Corps, becoming a lieutenant general in 1874 and a general in 1877. In retirement, Cavenagh lived in Long Ditton, Surrey. He was knighted in 1881, and died on 3 July 1891.
Saint Patrick’s Church, Wexford … generations of the Cavenagh family are buried beside the church ruins (Photograph: Patrick Comerford)
Cavenagh gives his name to Cavenagh Road in the Orchard Road area and Cavenagh Bridge in Singapore.
Cavenagh Bridge, spanning the lower reaches of the Singapore River in the Downtown Core, is the only suspension bridge and one of the oldest bridges in Singapore. It was opened in 1869 to commemorate Singapore’s new status in the crown colony of the Straits Settlements in 1867. It is the oldest bridge in Singapore that exists in its original form.
The bridge was originally known as the Edinburgh Bridge to commemorate a visit to Singapore by Queen Victoria’s second son, the Duke of Edinburgh. Its name was changed to Cavenagh Bridge in honour of Major General Sir Orfeur Cavenagh, and the coat-of-arms of the Cavenagh family can still be seen on the signage at both ends of the bridge.
The Cavenagh plaque and Cavenagh coat-of-arms on Cavenagh Bridge, Singapore (Photograph: Patrick Comerford, 2024)
Cavenagh Bridge linked the Civic District on the north bank to the Commercial District on the south bank of the Singapore River. Before Cavenagh Bridge was built, people could only move between the two districts by a detour over Elgin Bridge or by paying for a sampan boat crossing of the river.
Cavenagh Bridge has elaborate suspension struts compared to most other suspension bridges, and is the third bridge to be built in Singapore. Numerous steel rivets were used in its construction, which employed steel casting methods commonly used at the era.
The bridge was designed by John Turnbull Thomson of the colonial Public Works Department and built by P&W Maclellan, Glasgow Engineers. It was built and tested in Glasgow to withstand a load four times its own weight. It was then shipped to Singapore in parts and reassembled in 1869 by convict labour before opening to traffic a year later.
Rickshaws and ox carts used Cavenagh Bridge to cross Singapore River. Later the bridge became overloaded due to the flourishing trade on the Singapore River in the late 1880s.
Cavenagh Bridge is now a pedestrian bridge and a national monument (Photograph: Patrick Comerford, 2024)
When Cavenagh Bridge became unable to cope with the increasing traffic and its low draught was insufficient for the passage of boats at high tide, the government decided to build the Anderson Bridge in 1910 to replace Cavenagh Bridge.
Cavenagh Bridge was eventually spared from demolition and was converted into a pedestrian bridge, with the road traffic diverted to the Anderson Bridge. A police notice, preserved to this day, was placed at both ends of the bridge restricting the passage of vehicles that weighed beyond 3 cwt (152 kg or 336 lb), including cattle and horses.
Cavenagh Bridge is now a pedestrian bridge, with lighting added in 1990 to accentuate its architectural features at nightfall. It provides the most convenient pedestrian link between the cultural district at the north bank and the commercial district to the south of the Singapore River, and complements the renovated Fullerton Hotel beside the bridge. The bridge was designated a national monument in 2019.
Lighting was added to Cavenagh Bridge in 1990 to accentuate its architectural features at nightfall (Photograph: Patrick Comerford, 2024)
Patrick Comerford
Our two visits to Singapore over the past two months have been short but sweet: six hours last month and less than 36 hours last week. But during those two short yet intensive visits, it was interesting to see the extent to which Singapore was shaped in the 19th century and early 20th century by some influential Irish figures, including the Governor Sir Orfeur Cavenagh (1820-1891), who had family roots in Co Wexford and Co Kildare, and the architects George Drumgoole Coleman (1795-1844), who was born in Drogheda, and Denis Santry (1879-1960), who was born in Cork.
General Sir Orfeur Cavenagh was the last Governor of the Straits Settlements appointed from India, and he governed from Singapore from 1859 to 1867.
Cavenagh was born in Hythe, Kent, where his father was stationed, on 8 October 1820. He was the third son of James Gordon Cavenagh (1766-1844), an Irish army surgeon, and Ann (née Coates) Cavenagh (1788-1846).
The Cavenagh family returned to Wexford in 1837 and lived at Castle House. Some of the Cavenagh children are said to have attended the Ferns Diocesan School, perhaps the parish school in Saint Patrick’s Square at the south end of High Street, Wexford.
The Cavenagh family lived at Castle House, off Trinity Street and Parnell Street, Wexford (Photograph: Lawrence Collection, National Library of Ireland)
James Cavenagh (1702-1769) of Graiguenamanagh, Co Kilkenny, was a Surveyor of Excise and was said to be descended from the Kavanagh family of Borris House, Co Carlow.
His son, Matthew Cavenagh (1740-1819), ran away from Co Wexford with Catherine Hyde Orfeur (1748-1814), daughter of Captain John Orfeur late of Drillingstown, Co Wexford, and they were married in Innishannon, Co Cork. They moved to Wexford in the 1770s and lived in Back Street, then regarded as a fashionable part of the town.
High Street was also known as Upper Back Street; Abbey Street was once called Lower Back Street; while the portion of Back Street that connects High Street and Rowe Street with John’s Gate Street and Cornmarket is now named Mallin Street and is the location of the new Wexford Town Library.
Wexford Town Library on Mallin Street, once known as Back Street (Photograph: Patrick Comerford)
Matthew Cavenagh was the Surveyor of Excise in Wexford. Matthew Cavenagh, his son James Gordon Cavenagh, and other members of the Cavenagh family are buried in a family vault in the ruins of Saint Patrick’s Church, Wexford.
Matthew Cavenagh’s oldest son, James Gordon Cavenagh (1766-1844), became a surgeon and joined the British army. He lived at the barracks in Hythe, near Folkestone, Kent. He married Ann Coates (1788-1846) in New Romney, Kent, on 27 March 1815. A few months later, he was a late arrival at the Battle of Waterloo in 1815.
James Gordon Cavenagh returned to Wexford around 1837, and lived at Castle House, off Trinity Street and Parnell Street. James died in Wexford on 11 September 1844, Ann died in Wexford in 1846; they are both buried in the family vault at Saint Patrick’s Church, Wexford.
General Sir Orfeur Cavenagh was the Governor of the Straits Settlements in Singapore from 1859 to 1867
The future General Sir Orfeur Cavenagh Cavenagh trained at Addiscombe Military Seminary, the military academy of the British East India Company. He passed his examination in 1837, and he joined the 32nd Regiment Native Infantry in early 1838.
After further military training at Fort William College, Calcutta, in 1840, he was appointed to the 41st Regiment Native Infantry. He married Elizabeth Marshall Moriarty at Dinapore, India, on 7 September 1842, and they were the parents of two sons.
He was so badly wounded in the Battle of Maharajpore in December 1843 that his leg was severed just above the ankle. He was wounded again in the left arm in January 1846 during the first Anglo-Sikh war. After this he was appointed as Superintendent of the Mysore Princes and of the ex-Ameers of Sindh.
Cavenagh travelled to Britain and France in 1850 in political charge of the Nepalese Embassy under Jung Bahadur Rana. As Town and Fort Major of Calcutta, he was responsible for the safety of Fort William during the Indian Mutiny in 1857.
Canning offered him the post of Governor of the Straits Settlements, and he took up the post on 8 August 1859. Under a royal charter in 1826, Singapore, Malacca, Penang and Dindings had been combined to form the Straits Settlements.
As Governor of the Straits Settlements, Cavenagh was answerable to the Governor-General of India in Calcutta. One of his tasks was to prepare a special report on the resources of the State of Sarawak, administered as a separated independent state by the Rajah of Sarawak, Sir James Brooke.
When control passed to the Colonial Office in London on 1 April 1867, the Straits Settlements became a crown colony. Cavenagh was the last Governor to report to the Governor-General in Calcutta.
After his time in Singapore ended on 16 March 1867, Cavenagh continued as a general officer in the Bengal Staff Corps, becoming a lieutenant general in 1874 and a general in 1877. In retirement, Cavenagh lived in Long Ditton, Surrey. He was knighted in 1881, and died on 3 July 1891.
Saint Patrick’s Church, Wexford … generations of the Cavenagh family are buried beside the church ruins (Photograph: Patrick Comerford)
Cavenagh gives his name to Cavenagh Road in the Orchard Road area and Cavenagh Bridge in Singapore.
Cavenagh Bridge, spanning the lower reaches of the Singapore River in the Downtown Core, is the only suspension bridge and one of the oldest bridges in Singapore. It was opened in 1869 to commemorate Singapore’s new status in the crown colony of the Straits Settlements in 1867. It is the oldest bridge in Singapore that exists in its original form.
The bridge was originally known as the Edinburgh Bridge to commemorate a visit to Singapore by Queen Victoria’s second son, the Duke of Edinburgh. Its name was changed to Cavenagh Bridge in honour of Major General Sir Orfeur Cavenagh, and the coat-of-arms of the Cavenagh family can still be seen on the signage at both ends of the bridge.
The Cavenagh plaque and Cavenagh coat-of-arms on Cavenagh Bridge, Singapore (Photograph: Patrick Comerford, 2024)
Cavenagh Bridge linked the Civic District on the north bank to the Commercial District on the south bank of the Singapore River. Before Cavenagh Bridge was built, people could only move between the two districts by a detour over Elgin Bridge or by paying for a sampan boat crossing of the river.
Cavenagh Bridge has elaborate suspension struts compared to most other suspension bridges, and is the third bridge to be built in Singapore. Numerous steel rivets were used in its construction, which employed steel casting methods commonly used at the era.
The bridge was designed by John Turnbull Thomson of the colonial Public Works Department and built by P&W Maclellan, Glasgow Engineers. It was built and tested in Glasgow to withstand a load four times its own weight. It was then shipped to Singapore in parts and reassembled in 1869 by convict labour before opening to traffic a year later.
Rickshaws and ox carts used Cavenagh Bridge to cross Singapore River. Later the bridge became overloaded due to the flourishing trade on the Singapore River in the late 1880s.
Cavenagh Bridge is now a pedestrian bridge and a national monument (Photograph: Patrick Comerford, 2024)
When Cavenagh Bridge became unable to cope with the increasing traffic and its low draught was insufficient for the passage of boats at high tide, the government decided to build the Anderson Bridge in 1910 to replace Cavenagh Bridge.
Cavenagh Bridge was eventually spared from demolition and was converted into a pedestrian bridge, with the road traffic diverted to the Anderson Bridge. A police notice, preserved to this day, was placed at both ends of the bridge restricting the passage of vehicles that weighed beyond 3 cwt (152 kg or 336 lb), including cattle and horses.
Cavenagh Bridge is now a pedestrian bridge, with lighting added in 1990 to accentuate its architectural features at nightfall. It provides the most convenient pedestrian link between the cultural district at the north bank and the commercial district to the south of the Singapore River, and complements the renovated Fullerton Hotel beside the bridge. The bridge was designated a national monument in 2019.
Lighting was added to Cavenagh Bridge in 1990 to accentuate its architectural features at nightfall (Photograph: Patrick Comerford, 2024)
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