17 September 2024

Saint Anne’s Cathedral, Belfast,
serves one city and two dioceses,
and took over a century to complete

Saint Anne’s Cathedral, Belfast … a cathedral for one city and two dioceses (Photograph: Patrick Comerford, 2024)

Patrick Comerford

During our short weekend visit to Belfast, I visited or revisited a number of places of interest in the city, including Saint George’s Church on High Street and Saint Anne’s Cathedral on Donegall Street.

I have been in Saint Anne’s many times in the past, as a student in the 1980s, during General Synods, at ordinations in 2013, 2015 and 2016, and taking part in special services, and in advance of my ordination I had some of my papers signed on the cathedral steps in May 2000.

There has always been a warm welcome from the Deans of Belfast, including Samuel Crooks, Jack Shearer, Houston McKelvey, and John Mann, who brought me around the cathedral on a personal tour on one occasion.

Inside Saint Anne’s Cathedral, Belfast, looking towards the choir and the east end (Photograph: Patrick Comerford, 2024)

Saint Anne’s is an unusual cathedral in the Church of Ireland, for it serves one city and two separate dioceses (Connor and Down and Dromore) which have their own cathedrals (in Lisburn, Downpatrick and Dromore), yet it is the seat of neither bishop, although they both have seats in the chancel.

Belfast received its first charter in 1613, but it remained a city without a cathedral for centuries. The Corporation Church, on the site of Saint George’s Church on High Street, was the main church until the 1770s, when it had fallen into disrepair.

The old church on High Street was demolished in 1774. The patron of the parish, Arthur Chichester (1739-1799), 5th Earl of Donegall and later Marquess of Donegall, was the dominant local landowner in Belfast. But, instead of rebuilding the church, he gave an expansive site for a new church on Donegall Street, a few hundred metres from Saint George’s. Building work began on 9 May 1774 and the church was completed 2½ years later. Lord Donegall’s wish to install bells was unfulfilled because the tower-cupola, the major feature of the west front, was unable to support their weight.

The only remaining links with Lord Donegall in the cathedral today is the Sovereign’s Chair and now in the south aisle (Photograph: Patrick Comerford, 2024)

The new church was named Saint Anne’s after Lord Donegall’s first wife, Lady Anne Hamilton (1738-1780), daughter of James Hamilton, 5th Duke of Hamilton. Much of the ancient records, silver and other treasures of Saint George’s were moved to Saint Anne’s, while the bell and charity boards went to Clifton House, which opened in 1774. Saint Anne’s Church would later become Saint Anne’s Cathedral.

The Chichester pew was in a west gallery beneath the Snetzler organ presented by Lord Donegall in 1781. The organ was brought down into the redundant Chichester pew in 1886. A window in the east apse displayed the Chichester coat of arms until it was replaced by the Good Samaritan window in 1887.

The only remaining links with Lord Donegall in the cathedral today are the Sovereign’s Chair and Desk, presented in 1787, and now on display in the south aisle.

Inside Saint Anne’s Cathedral, Belfast, looking from the choir towards the west end (Photograph: Patrick Comerford, 2024)

Saint Anne’s Church was designed in the classical style by the architect Francis Hiorne (1744-1789), who also designed Saint Mary and Saint Giles Church, Stony Stratford, in 1777. Saint Anne’s Church was consecrated in 1776, and became the parish church of Belfast.

The first proposal for a cathedral in Belfast came from the Dean and Chapter of Connor in 1860. At the time, Connor and Down and Dromore were united as dioceses, ever since the saintly Jeremy Taylor was bishop after the Caroline Restoration in the 1660s. So the scheme was not as geographically difficult as it now appears.

After the proposal for a cathedral in Belfast was presented to the Diocesan Council by Bishop Thomas Welland, the project was taken up enthusiastically by Henry Stewart O’Hara when he became Rector of Belfast in 1894.

Sir Thomas Drew (1838-1910) was chosen as architect, and he was assisted by WH Lynn. The style chosen was Romanesque – characterised by semi-circular arches – and the building as designed in form of a basilica. The foundation stone was laid on 6 September 1899 by the Countess of Shaftesbury in the presence of the Archbishops of Armagh and Dublin.

The choir, high altar and east end of Saint Anne’s Cathedral, Belfast (Photograph: Patrick Comerford, 2024)

The old parish church of Saint Anne continued in use while the new cathedral was being built around it. By 1903, the tower of Saint Anne’s Church had been dismantled and the church was no longer visible from the street.

The old church was not demolished until the end of 1903. Today, the only remaining feature from the old church is the Good Samaritan window in the anmbulatory.

For five months, the congregation of Saint Anne’s worshipped in the Clarence Place Hall in May Street. The nave of the cathedral was completed in 1904 and was consecrated by Bishop Welland on 2 June 1904.

The Good Samaritan window in the anmbulatory is the only remaining feature from Saint Anne’s Church (Photograph: Patrick Comerford, 2024)

On the north side of the nave, moving from the west doors to the choir, the following corbels are set above each column or respond: the Archangel Gabriel, Bishop George Berkeley, Dean Henry Stewart O’Hara, Archbishop William King, Provost George Salmon, Bishop Jeremy Taylor, and the Archangel Michael.

On the south side of the nave, moving from the choir to the west doors, the figures in the corbels above each column or respond are: the Archangel Raphael, Archbishop James Ussher, Bishop Thomas Percy, Bishop William Bedell, Archbishop William Alexander, Cecil Frances Alexander and the Archangel Uriel.

Each of the pillars represents an aspect of life in Northern Ireland: science, linen industry, healing, agriculture, music, theology, shipbuilding, freemasonry, the arts, womanhood. The half columns or responds represent the cardinal virtues: courage, justice, temperance and wisdom.

The High Altar in Saint Anne’s Cathedral, Belfast (Photograph: Patrick Comerford, 2024)

The nave windows depict major figures from the Old Testament figures, the west windows depict temple-building, and the windows in the ambulatory represent five of Saint Paul’s fruits of the spirit.

The west front of the cathedral was built in the 1920s as a memorial to the men and women of Ulster who died in World War I, and was designed by the architect Sir Charles Archibald Nicholson.

The central crossing, where the chapter and choir are seated, was built in 1922-1924.

Mosaics depicting the life of Saint Patrick in the Chapel of the Holy Spirit (Photograph: Patrick Comerford, 2024)

The Baptistry was built to plans drawn up by WH Lynn, who had assisted Sir Thomas Drew, and was dedicated in 1928.

The Chapel of the Holy Spirit, with mosaics depicting Saint Patrick, was dedicated on 5 July 1932, the 1,500th anniversary of the arrival of Saint Patrick in Ireland. It is open daily for private prayer and reflection.

The only tomb in the cathedral is that of the Dublin-born Unionist leader Edward Carson (1854-1935), who was given a state funeral in 1935 and is buried in the south aisle.

Edward Carson was given a state funeral in 1935 and buried in the south aisle (Photograph: Patrick Comerford, 2024)

The cathedral was almost destroyed in 1941 by a German bomb that caused extensive damage to surrounding properties.

Work began on building the ambulatory, at the east end of the cathedral, in 1955. This work was dedicated in 1959, but it was not for another 10 years before work began on the north and south transepts. The Troubles and inflation led to long delays and major problems with financing this work.

The south transept, containing the Chapel of Unity and with the organ loft above, was dedicated in 1974.

The Chapel of Unity in the south transept was dedicated in 1974 (Photograph: Patrick Comerford, 2024)

The north transept, with a large Celtic cross designed by John MacGeagh on the exterior, houses the Chapel of the Royal Irish Rifles and was completed in 1981.

When Bishop Jeremy Taylor’s old church at Lower Ballinderry was restored some years ago, portions of its ancient oak furniture were made into a chair. The chair is now placed beneath his portrait on the north side of the ambulatory, providing a link with the great Bishop of Down and Connor and Dromore who is commemorated in the corbel above the Pillar of Music on the north side of the nave.

Work on the north and south transepts began in the 1960s. The south transept, with the Chapel of Unity and the organ loft, was dedicated in 1974; the north transept, with the Chapel of the Royal Irish Rifles, was completed in 1981.

The cathedral organ, with four manuals, is the second largest pipe-organ in Northern Ireland. It was built by Harrison and Harrison in 1907 and rebuilt in 1969-1975.

A mosaic in the Chapel of the Holy Spirit depicting Isaiah’s vision in the Temple (Photograph: Patrick Comerford, 2024)

A 40-metre stainless steel spire, known as the ‘Spire of Hope,’ was installed on top of the cathedral in 2007. The base of the spire protrudes through a glass platform in the roof directly above the choir stalls, allowing it to be viewed from the nave. The steel spire is lit up at night and is part of a wider redevelopment plan for the Cathedral Quarter.

Belfast Cathedral is probably best known for the ‘Black Santa’ sit-outs at Christmas each year, first organised over 40 years ago by Dean Samuel Crooks. The tradition has been continued by successive deans, including the Very Stephen Forde, who has been dean since 2018, and the chapter members.

Today, Belfast Cathedral is also the focal point of Belfast’s Cathedral Quarter.

The Dean of Belfast is the Very Stephen Forde, and the Revd Cameron Mack is the cathedral curate. The Diocese of Connor and the Diocese of Down and Dromore each has four chapter members or canons.

Looking out onto the Cathedral Quarter from the west doors of Saint Anne’s Cathedral (Photograph: Patrick Comerford, 2024)

• Said or Sung Eucharist is celebrated in Saint Anne’s Cathedral on Sundays at 11 am, with Evening Prayer or Evensong at 3:30. The weekday daily services include lunchtime prayers (1 pm, Monday, Tuesday and Thursday), Holy Communion (1 pm, Wednesday, saints’ days and other holy days), a Service of Healing (Friday, 1 pm) and Choral Evensong (5:30 pm every Friday).

The ‘Spire of Hope’ and John MacGeagh’s large Celtic cross on the north transept of Saint Anne’s Cathedral (Photograph: Patrick Comerford, 2024)

Daily prayer in Ordinary Time 2024:
130, Tuesday 17 September 2024

The Widow of Nain … a window by Hardman at the west end of the south aisle in Saint Mary’s Church, St Neots, Cambridgeshire (Photograph: Patrick Comerford, 2024)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and this week began with the Sixteenth Sunday after Trinity (15 September 2024).

The calendar of the Church of England in Common Worship today remembers Hildegard (1179), Abbess of Bingen. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

The resurrection of the young man of Nain, by Lucas Cranach (1569)

Luke 7: 11-17 (NRSVA)

11 Soon afterwards he went to a town called Nain, and his disciples and a large crowd went with him. 12 As he approached the gate of the town, a man who had died was being carried out. He was his mother’s only son, and she was a widow; and with her was a large crowd from the town. 13 When the Lord saw her, he had compassion for her and said to her, ‘Do not weep.’ 14 Then he came forward and touched the bier, and the bearers stood still. And he said, ‘Young man, I say to you, rise!’ 15 The dead man sat up and began to speak, and Jesus[b] gave him to his mother. 16 Fear seized all of them; and they glorified God, saying, ‘A great prophet has risen among us!’ and ‘God has looked favourably on his people!’ 17 This word about him spread throughout Judea and all the surrounding country.

Jesus Raising the Widow’s Son at Nain (James Tissot, ca 1890)

Today’s Reflection:

Funeral stories and the stories of children being raised to life, like the story in the Gospel reading this morning, are not always the most cheerful Bible readings. This reading was particularly difficult when I was preaching one Sunday morning many years in Saint Patrick’s Church, Donabate, Co Dublin, when I was baptising a little baby boy.

But at the moment in the lectionary each weekday morning we are working our way through Saint Luke’s Gospel. It is full of stories about healing and wholeness. And I found myself that morning asking who does Jesus bring healing and wholeness to in this reading.

When we look at any Gospel story it is always good to ask a few basic questions, like who, what, where, when and why.

If you want to watch a movie on Netflix this evening, you would probably ask a few basic questions before making your choice:

• What’s the story all about?

• Who are the principal characters, the main actors?

• In other words, is there anything in this for me?

In a similar way, if we are to find anything in a Gospel story that not only makes it interesting but makes it relevant for me, then I suppose I could approach a Gospel reading with the same questions:

• What’s the story all about?

• Who are the main characters?

• Where’s the action?

In today’s Gospel story, there is a lot of action, and a lot of people. In fact, there are two large crowds, and the drama is created in the way they meet each other, in an unexpected and unplanned way.

The first crowd is made up of those following Jesus, who have just arrived after a long, 20-mile walk with him from Capernaum.

This group includes not just those who are his disciples. But a lot of other people too – people are there to see what he is doing, what’s going on. Like Netflix viewers after a hard day’s work, they are looking for the entertainment, looking for the drama, perhaps even hoping for a miracle or too … after all, at Capernaum they have seen him heal the centurion’s servant.

And we ought not to be too dismissive of this crowd following Jesus, or their motives. After all, that is the way a lot of people end up coming to church. They go with the flow, they like what is on offer for their children, it gives them a sense of identity. Andm in coming along, they find out who Jesus really is, why it matters to follow him.

Perhaps they were expecting nothing. Perhaps they were just tired, and after a 20-mile walk are anxious about whether there are enough beds in the tiny village of Nain for them all to stay overnight.

And, unexpectedly – in a way that no-one could have planned – this large crowd bumps into another, second large crowd. Nain is called a town here, but it was more like a village, about nine or ten miles south of Nazareth. Until the mid-20th century, it had a population of less than 100 or 200, so we can imagine a tiny place in the days of Jesus.

So, one large crowd bumps into another large crowd. And it is bad news for the large crowd that has been following Jesus.

In a tiny place like Nain, to have a large crowd they must have been drawn from every house and dwelling place, every family in the village. If they are all in mourning, not only are they unlikely to be able to offer anyone bed and breakfast for the night, they probably are ritually unable to do so: a dead body, a corpse, a funeral, a burial, all make a practising, observant Jew ritually unclean.

The disciples and the other people who are following Jesus on the road from Capernaum to Nain must have taken pity on themselves. Where are they going to go tonight? What can they do? Where can they stay?

Perhaps the appeal of following Jesus, waiting for the miracle to happen, suddenly evaporated as this reality dawned on them.

Perhaps they even thought Jesus should have pity on them, pity on their plight.

But instead, Jesus takes pity, not on them, and not even on the poor young lad who has died either. Instead, he takes pity on the boy’s widowed mother. He has compassion for her, he tells her not to weep.

However, having compassion and doing something about it make two separate sets of demands.

The love of a mother for her young son is incomparable, as people knew too that Sunday morning at the baptism in Donabate.

Jesus recognises, Jesus identifies with, Jesus is consumed with, the love of this widowed, probably young widowed, mother. As a widow, left financially ruined, her only hope of survival in this world may have been in the livelihood her son would eventually attain.

She has already been widowed, now her son has died. She faces not only emotional devastation, but financial destruction and social ruin … she will have no-one to work her fields, no-one to provide an income, no-one to guarantee her safety and security.

Jesus recognises her plight … and he does something about it. First he does something that is shocking in his day, shocking behaviour for a rabbi in those days. He touches the bier, he touches the dead body. It is no wonder the bearers stood still. He has identified so much with the widow’s plight that he too becomes ritually unclean. In Christ, God’s identification with our humanity is so complete that he takes on everything about us. God so identifies with us in Christ that he even identifies with us in birth, in life, and in death.

The miracle is amazing. The fact that God identifies so much with us is even more amazing. God’s compassion should be more amazing than God’s miracles. It is because of his love and compassion in the first place that there are miracles.

No wonder the crowds, the two large crowds, all of them, are seized with fear. It is awesome.

And yet, in telling this story, Luke rises to some of his most poetic language in this Gospel.

He looks back to the words of the pregnant Mary and ageing Zechariah in the canticles Magnificat and Nunc Dimittis, when Saint Luke says they glorified God (7: 16, cf Luke 1: 47-48), when they realised a great prophet had risen among them (cf Luke 1: 69-70), when they said God has looked favourably on his people (cf Luke 1: 48), when they realised a new day had dawned. She has been shown mercy, she has been saved from the hands of her enemies, she has received the tender mercy of God.

Luke looks forward to that moment when the suffering Christ meets the weeping women outside the gates of Jerusalem (Luke 23: 28-29). And he looks forward to that moment on the Cross, in Saint John’s Gospel, when the dying Jesus takes pity on his widowed mother and entrusts her and the Beloved Disciple to the mutual care of each other (John 19: 26-27).

What we are invited to be witnesses to this morning is not some old-fashioned miracle show. That’s what the large crowd was hanging around Jesus for what the large crowd was hanging around the funeral procession for.

What we are being invited to this morning is the realisation that in his compassion, in his actions, in his caring, Jesus shows us that God loves us, each of us individually, as a mother loves her only and precious child.

If you imagine for one moment the love that little boy who was being baptised in Donabate that morning could expect from his parents, then you can catch, just catch, a glimpse of the love that God has for each of us, individually. God loves you and God loves me as if were the only child in the world that matters … and even more than that.

This is a new dawn. That is what the promise of baptism is: it is about dying to sin, to the old ways, rising to new life in Christ, and continuing for ever.

The raising of the son of the widow of Nain … a modern icon in a Greek Orthodox church

Today’s Prayers (Tuesday 17 September 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 ‘The 5-finger prayer from the Diocese of Kuching, Malaysia.’ This theme was introduced on Sunday in reflections as told to Rachel Weller, Communications Officer, USPG.

The USPG Prayer Diary today (Tuesday 17 September 2024) invites us to pray:

Index (leaders): Lord God, we pray for heavenly wisdom for our earthly leaders, teachers and church leaders. May their thoughts, words and deeds bring glory to your name.

The Collect:

Most glorious and holy God,
whose servant Hildegard, strong in the faith,
was caught up in the vision of your heavenly courts:
by the breath of your Spirit
open our eyes to glimpse your glory
and our lips to sing your praises with all the angels;
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:

Merciful God,
who gave such grace to your servant Hildegard
that she served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

The raising of the son of the widow of Nain … a modern fresco in a Greek Orthodox church

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