30 April 2025

Following in the footsteps of
Melina Mercouri at an arena
and a restaurant in Rethymnon

Melina, a restaurant beside the Fortezza with views across the old town of Rethymnon … Melina Mercouri once spoke of Rethymnon as a place of ‘exquisite beauty’ (Photograph: Patrick Comerford, 2025)

Patrick Comerford

I always thought it was a school. For over 30 years, I thought the large building on Igoumenou Gavriil Street in Rethymnon was a large second-level. It stands across the street from the Church of Saint Constantine and Helen and close to the KTEL bus station in Rethymnon. It has been there since 1992, and I walk past it on my way to and from the city centre and the bus to Chania or Iraklion, or stand opposite it waiting for the bus to Panormos.

But I have been wrong all these years.

The building is, in fact, the Melina Mercouri Indoor Hall, or Rethymno Municipal Indoor Hall, an indoor sporting arena with a capacity for 1,600 spectators and the home venue for basketball games played by Rethymno Cretan Kings in the Greek Basket League.

The arena was opened in 1992, is named after the Greek actor and politician, Melina Mercouri and is owned by the Municipality of Rethymnon.

The arena’s seating capacity in was increased from 1,100 to 1,600 when Rethymnon competed in top-tier Greek basketball for the first time in the 2007-2008 season, and there are plans to expand the arena again.

The Melina Mercouri Indoor Hall … a basketball arena near the bus station in Rethymnon (Photograph: Patrick Comerford, 2025)

Melina Mercouri (1920-1994), who was one of the potent figures in resistance to the colonels’ junta in Greece more than half a century ago, had once spoken of Rethymnon as a place of ‘exquisite beauty’ (kallos). She met her husband Jules Dassin in Crete in 1957 while they were filming He Who Must Die, based on the novel Christ Recrucified by Nikos Kazantzakis.

Three years later, she gained international acclaim for her role in the film Never on Sunday (1960), directed by Jules Dassin. Never on Sunday (Ποτέ Την Κυριακή, Pote Tin Kyriaki) is a Greek black-and-white romantic comedy film starring in which she sang the song ‘The Children of Piraeus’, written in Greek by Manos Hatzidakis as Τα Παιδιά του Πειραιά (Ta Pediá tou Pireá).

The original song title Τα Παιδιά του Πειραιά is usually translated as ‘The Children of Piraeus’. But in Greek the word παιδιά (paidiá) can also have the same meaning as kids, guys or men.

The title song of the film won the Academy Award for Best Original Song in 1960, a first for a foreign-language picture. The song won Manos Hatzidakis an Academy Award for Best Original Song and became a worldwide hit. But Hatzidakis, whose family was from Rethymnon, did not attend the Academy Award ceremony in 1961, and refused to collect his award, saying the film with a prostitute as its protagonist reflected negatively on Athens and misrepresented Athens.

The original Greek lyrics by Hadjidakis, as well as the foreign translations in German, French, Italian and Spanish, sing of the Children of Piraeus, the port city of Athens – they do not mention ‘Never on Sunday’, which is only found in the English lyrics. The lyrics to the English version of the song were written by Billy Towne, with five versions reaching the UK Singles Chart.

In the original song, the main female character of the film, Illya (played by Melina Mercouri), sings of her joyful life in Piraeus:

If I search the world over
I’ll find no other port
Which has the magic
Of my Port Piraeus
.

Although she earns her living as a prostitute, she longs to meet a man who is just as full of joie de vivre as she is. A love-smitten American, Homer Thrace (Jules Dassin), and a handsome Greek-Italian dockhand, Tonio (George Foundas), compete to win her heart and find they are learning lessons about the secret of happiness and life itself.

The film made Melina Mercouri an international star, won her an Academy Award and introduced Greek bouzouki music to the rest of the world. In the original soundtrack, the bouzouki solo sections were played by Giorgos Zampetas, one of the greatest bouzouki artists of the rebetiko era of Greek music. He began his career as a songwriter in 1952, and was popular in Greece throughout the 1950s and 1960s.

Melina Mercouri was also an acclaimed classical actor. She played the title role in Phaedra (Φαίδρα), an adaptation by Margarita Lymberaki in1962 of Hippolytus (Ἱππόλυτος), the tragic drama by Euripides about how the wilful actions of parents can have devastating and deathly consequences for their children.

The film is set in Paris, London and the Greek island of Hydra. The music was composed by Mikis Theodorakis and her recording of Αστέρι μου φεγγάρι μου (Asteri mou, Fengari mou, ‘My Star, My Moonlight’) remains a popular song in Greece.


Melina Mercouri sings ‘My Star, My Moonlight’, composed by Mikis Theodorakis for ‘Phaedra’

Speaking about her family’s long tradition of political activism over the generations, Melina Mercouri once said her grandfather, Spyridon Merkouris (1859-1939), a left-wing politician and Mayor of Athens, had been jailed by King Constantine I, and had spent part of that time in jail in Crete, where he was sentenced to death.

She became one of the potent figures in resistance to the oppressive junta of the colonels in Greece following their coup in 1967. Melina and Jules fled Greece and in 1970 they were accused of financing a plot to overthrow the regime. The charges were dropped but the interior minister, Colonel Stylianos Pattakos, revoked her Greek citizenship and confiscated her property.

When she was stripped of her citizenship, she said: ‘I was born a Greek and I will die a Greek. Pattakos was born a fascist and he will die a fascist.’

Later, she was a founding member of PASOK and became a prominent politician. She was elected to Parliament for Piraeus, became Minister of Culture in Andreas Papandreou’s cabinet, and devoted much of her career to demanding the return of the Parthenon Marbles from the British Museum to Athens.

The title of her autobiography, I was born a Greek, comes from her celebrated riposte when her Greek citizenship was revoked by the colonels.

Melina’s name engraved on a step into Melina restaurant beside the Fortezza in Rethymnon (Photograph: Patrick Comerford, 2025)

In the streets on the slopes leading down from the Fortezza, Melina is a restaurant the offers beautiful views of the old town at night, and the name ‘Melina’ is carved in stone at the entrance.

I have wondered at times whether the restaurant is named after Melina Mercouri – but then, if I thought mistakenly for the past 30 years that a basketball arena was a school, I may be wrong about this too.

In his poem ‘Athens 2005’, the Cappoquin-born poet Thomas McCarthy writes of

… Melina Mercouri’s dream, her idealised place
Where a child might grow tall with European-ness, at home and in love

From the Shannon river to the Danube Volga, or Vistula; consoled
By culture for all the horrors of war and exile …


In this dark days of global violence, it is important to continue to dream Melina Mercouri’s dream of an ‘idealised place where a child might grow tall with European-ness, at home and in love’ and be ‘consoled by culture for all the horrors of war and exile.’

The statue of Melina Mercouri near the Acropolis in Athens (Photograph: Patrick Comerford)

Daily prayer in Easter 2025:
11, Wednesday 30 April 2025

‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (John 3: 16) … Hands across the Globe, a sculpture beneath the Fortezza in Rethymnon (Photograph: Patrick Comerford)

Patrick Comerford

Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II). Easter is a 50-day season that continues until the Day of Pentecost. The calendar of the Church of England in Common Worship today remembers the life and witness of Pandita Mary Ramabai (1922), Translator of the Scriptures.

I have a hospital appointment with a cardiac consultant in Milton Keynes this afternoon. Later this evening, I hope to be at the choir rehearsals in Saint Mary and Saint Giles as they resume in Stony Stratford after a short recess following a busy Easter programme. Meanwhile, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading 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.

‘Nicodemus … came to Jesus by night’ (John 3: 1-2) … an image in a window in Saint Mary de Castro Church, Leicester (Photograph: Patrick Comerford, 2024)

John 3: 16-21 (NRSVA):

[Jesus said to Nicodemus:] 16 ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

17 ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. 18 Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. 19 And this is the judgement, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. 20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. 21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.’

‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (John 3: 16) … the emigrants’ globe on the quays in New Ross, Co Wexford (Photograph: Patrick Comerford)

Today’s Reflection:

In today’s Gospel reading (John 3: 16-21), we meet Nicodemus, a prominent Pharisee, a rabbi, a teacher and a member of the Sanhedrin. He has a Greek name – Νικοδημος (Nikodemos) means ‘victory of the people’ – and this Greek name probably indicates he is an urbane and sophisticated man.

Nicodemus appears three times in Saint John’s Gospel:

1, He visits Christ at night to discuss Christ’s teachings (John 3: 1-21)

2, He reminds his colleagues in the Sanhedrin that the law requires that a person should be heard before being judged (John 7: 50-51)

3, At the Crucifixion, he provides the embalming spices and helps Joseph of Arimathea to prepare the body of Christ for burial (John 19: 39-42)

In this first encounter, Nicodemus comes to Christ by night. Perhaps he did not want to be seen consulting Jesus, who is newly-arrived in Jerusalem and is already causing a stir. But we should remember too that Saint John’s Gospel uses poetic and dramatic contrasts: heaven and earth, water and wine, seeing and believing, faith and doubt, truth and falseness. Here too we have the contrast between darkness and light, the world that is in darkness is being brought into the light of Christ.

Nicodemus is a good and pious Pharisee and member of the Sanhedrin, the highest Jewish religious court. But, despite his positive attitudes to the Mosaic Law, what is the foundation of his faith?

Nicodemus acknowledges Christ is a teacher sent by God. But is this enough – is it simply an understanding of Christ without faith? At this point, Nicodemus sees but does not believe; he has insight but does not have faith.

Christ’s reply puts the emphasis back on faith rather than on law, on believing more than seeing. But does Nicodemus understand this?

Nicodemus seems to misunderstand what he hears. He thinks Christ is speaking about a second physical, natural birth from a mother’s womb.

The dialogue that follows includes two of the most quoted passages in Saint John’s Gospel:

• ‘Very truly, I tell you, no one can see the kingdom of God without being born from above’ or ‘born again’ (verse 5)

• ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (verse 16)

For many people, this second phrase is a summary of the whole Gospel: ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.’ Martin Luther said this verse is ‘the Gospel in miniature.’ But the original version does not say that God so loved the world, but that God so loved the cosmos (κόσμος), the whole created order, that he gave, or rather sent (ἔδωκεν, from δίδωμι) his only-begotten Son.

God so loved the cosmos (κόσμος) that he actively sent his only-begotten Son on a mission. And this love is the beginning of missio Dei, God’s mission.

In Pythagorean thinking – and remember that John was in exile on Patmos, the neighbouring island of Samos, where Pythagoras was born – the cosmos (κόσμος) includes the arrangement of the stars, ‘the heavenly hosts,’ as the ornament of the heavens (see I Peter 3: 3). It is not just the whole world, but the whole universe, the whole created order. It is earth and all that encircles the earth like its skin.

The original tells us that God so loved the κόσμος – the whole pulsating, created order as imagined by Pythagoras and the philosophers – God so loved the cosmos that he sent his only son … [Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν τὸν μονογενῆ ἔδωκεν …] Not that he gave insipidly, but that he sent actively, sent him on a mission. And this love is the beginning of missio Dei, God’s mission – he sent (ἔδωκεν, from δίδωμι) his only-begotten Son.

Nicodemus finds it difficult to understand what Christ is saying. But what about the first saying, the phrase, ‘being born from above’ or ‘being born again’?

The key word (ἄνωθεν) here has the double meaning of ‘from above’ and ‘again.’ A new birth, a second birth, getting a whole new take on life, a new beginning, a fresh, refreshing start … what does it mean here?

The way we hear the phrase ‘born-again’ being used today may be derived from this event in Saint John’s Gospel. But that understanding is not available to Nicodemus, because it can only be traced to American evangelicalism in the second half of the 20th century.

Until the 20th century, most discussions about this phrase focussed on questions about baptismal regeneration. The key references are in Article 15 and Article 27 in the 39 Articles. Article 15 seems to imply that all who are baptised are ‘born again in Christ’ – which is not the phrase used in this reading. Article 27 says, ‘Baptism is not only a sign of profession and mark of difference … but it is also a sign of Regeneration or new Birth …’

Despite its present-day use, the term ‘born again’ has been widely associated with evangelical Christians only since the late 1960s, beginning in the US. The phrase ‘born again’ now refers to a particular type of individual conversion experience – although the plural is used grammatically in verse 7 in this Gospel story.

The phrase gained popularity after 1976, when the Watergate conspirator Chuck Colson published his book Born Again. The term was so prevalent within a few years that in an interview during his presidential campaign Jimmy Carter described himself as ‘born again.’

But Nicodemus could not have anticipated late 20th century, evangelical, American uses of this phrase, let alone decide to answer the words of Jesus in an individual way that is promoted by the modern ‘born again’ movement.

So, what could a pious Jew and rabbi like Nicodemus have understood Jesus to mean in his own time?

According to the Mishnah, the duty of loving God ‘with all your soul’ (see Deuteronomy 6: 5) means ‘even if he takes your soul.’ Love of God is a total commitment – unto death. In commenting on this insight in the Mishnah, the rabbis quoted the psalms, ‘Because of you we are being killed all day long, and accounted as sheep for the slaughter’ (Psalm 44: 22, NRSVA).

One rabbi (Rabbi Simeon ben Menasya) asked what it could possibly mean for a righteous person to die many times throughout the day. He answered: ‘It is not possible for one to be killed every day; but God reckons the life of the pious as though they died a martyr’s death daily’ (Sifre Deuteronomy, 32).

Tradition said that when the people in the wilderness heard the words of the Ten Commandments revealed to Moses on Mount Sinai, the revelation struck death into their hearts. But, Rabbi Joshua ben Levi said, they were brought back to new life ‘by God’s power’ [Rabbi Joshua ben Levi here quotes Songs 5: 6 and Psalm 68: 10].

In this way, the Ten Commandments were given to the people through a succession of deaths and rebirths. In other versions, death and rebirth come with direct encounters with God’s glory, with the miraculous rebirth of each of the 600,000 people present as they continuously encounter God face-to-face.

In this way, an encounter with the living God brings death and rebirth, a rabbinic tradition that a pious rabbi like Nicodemus would be familiar with.

It was believed that longing for spiritual transcendence is expressed through overcoming material desire. In this way, a life imprisoned by desire is a living death, but dying into God by total self-giving brings true life.

This tradition of interpretation continued into the Middle Ages. Rabbi Yehuda Halevi (1075/1086-1141), in his poems, says he would gladly die, for life without God ‘is death.

In other words, in the rabbinic tradition, life without God is like death, but life committed to loving God with the whole heart is lived as though I had died and had been given back my life as a new life by God.

What happened to Nicodemus after this reading?

In line with this rabbinic tradition, Nicodemus would have left Jesus that night challenged to ask whether he needed to move beyond the Law to an encounter with the living God, an encounter that brings death and rebirth.

This is his first of his three appearances in this Gospel. We meet him again when he states the law concerning the arrest of Jesus during the Feast of Tabernacles (John 7: 45-51).

The third time follows the Crucifixion, when he helps Joseph of Arimathea in taking the body of Christ down from the cross before dark, and preparing the body for burial (John 19: 39-42).

Compare the unfolding faith of Nicodemus in these three encounters with the way Saint Peter denies Christ three times.

So, in this Gospel reading, in the story of Nicodemus, birth is linked with death, new birth is linked with new life, and before darkness falls Nicodemus really comes to possess the Body of Christ, to hold the Body of Christ in his hands.

It is an appropriate Gospel reading after Easter, as we think of how Nicodemus is prepared for the Crucifixion and Resurrection and in time to hold the Body of Christ, to become a full communicant member of the Church in the joy of Easter.

Χριστὸς ἀνέστη!
Christ is Risen!


The statue of Pythagoras (1989) by Nikolaos Ikaris (1920-1994) on the harbour front in Pythagóreio on the Greek island of Samos (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 30 April 2025):

‘Become Like Children’ provides 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). This theme was introduced on Sunday with a Programme Update by Rachel Weller, Communications Officer, USPG.

The USPG Prayer Diary today (Wednesday 30 April 2025) invites us to pray:

God of justice, instil in us a deep-rooted sense of solidarity with people who feel powerless, especially children. May we advocate for their rights and ensure they feel valued and heard in our communities.

The Collect:

Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ 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:

Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love,
in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.

Additional Collect:

Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.

Collect on the Eve of Saint Philip and Saint James:

Almighty Father,
whom truly to know is eternal life:
teach us to know your Son Jesus Christ
as the way, the truth, and the life;
that we may follow the steps
of your holy apostles Philip and James,
and walk steadfastly in the way that leads to your glory;
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 Reflections

Continued Tomorrow

‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (John 3: 16) … a sculpture at ‘Bloom’ in the Phoenix Park, Dublin, in 2018 (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

29 April 2025

Two sculptures of El Greco
in Iraklion, one in a park
and another on a Venetian
bastion above the harbour

Doménikos Theotokópoulos or ‘El Greco’ … a marble bust by Nikos Sofialakis in the centre of Iraklion (Photograph: Patrick Comerford, 2025)

Patrick Comerford

While I was in Iraklion recently, I went to see two statues or sculptures of Doménikos Theotokópoulos or ‘El Greco’ (1541-1614) as well as the city centre park to which he gives his name and the church that once housed the school where he trained as a painter.

El Greco is closely identified with the Spanish Renaissance. Yet, as his popular nickname indicates, he was Greek by birth and he normally signed his works with his full birth name in Greek letters, Δομήνικος Θεοτοκόπουλος (Doménikos Theotokópoulos).

Theotokópoulos was born in Venetian Crete in 1541 into a prosperous urban family that had probably been driven out of Chania in western Crete to Iraklion after an uprising against the Venetians in 1526-1528. His father, Geórgios Theotokópoulos (died 1556), was a merchant and tax collector.

Most authorities say El Greco was born in Iraklion, although many people in Crete continue to claim he was born in the village of Fodele, west of Iraklion. He received his initial training as an icon-writer at the Cretan School in Saint Catherine’s in Iraklion, and in addition, he probably studied the Greek classics.

The Museum of Christian Art in the Church of Saint Catherine of Sinai … El Greco received his training as an icon-writer in the school at the church (Photograph: Patrick Comerford, 2025)

To Greeks, El Greco remains the quintessential Greek artist. In Greece, he is loved not just by experts and art lovers but also by ordinary people.

The Greek writer Nikos Kazantzakis, who was born in Iraklion, felt a great spiritual affinity for El Greco. He called his autobiography Report to Greco, and wrote a tribute to the artist. El Greco has also inspired Greek poets, including Odysseas Elytis.

Led by the Greek composer Vangelis (Evangelos Odysseas Papathanassiou), Greeks were passionate and spontaneous in a campaign that raised $1.2 million to buy El Greco’s Saint Peter for the National Art Gallery in Athens 30 years ago in 1995. Vangelis, best known in the English-speaking world for his score for the film Chariots of Fire, has worked on three projects about El Greco.

As part of the fundraising campaign, his album Φόρος Τιμής Στον Γκρέκο (Foros Timis Ston Greco, Tribute to El Greco) was released in 1995, when I attended the concert by the composer in Athens. Vangellis expanded this work with three more tracks on El Greco in 1998, and in 2007, he composed the soundtrack for the film El Greco (2007), filmed in Crete.

Theotokopoulos Park in the centre of Iraklion is also known as El Greco Park. The marble bust of El Greco in the park was created in 1949 by the sculptor Nikos Sofialakis (1914-2002) from Rethymnon, best known for his characteristic style of Classical Realism.

When he was working in Athens, Sofialakis met the great Cretan writer Nikos Kazantzakis, who visited his workshop twice in 1945 and would inspire many of his works.

His growing popularity led to Municipality of Iraklion commissioning ‘El Greco’, his marble bust of Domenikos Theotokopoulos, which was unveiled on 6 July 1949. The statue stands tall in the lively, bustling square, and El Greco’s face has a serene expression. The work has been cleaned again in recent months, but sadly was daubed in graffiti almost immediately after its restoration.

There is a second, modern sculpture of El Greco in Iraklion, a contribution by Angelo Picaporte to the Seventh International Sculpture Symposium in Venerato. The symposium began at Paliani Monastery in 2006 and has been supported by the Municipality of Heraklion, but has also received sponsorship from local businesses, while the visiting sculptors have been wined and dined by the villagers of Venerato, 20 km south on Iraklion.

Angelo Picaporte’s statue of El Greco stands on the Sampionara Bastion, one of the seven surviving bastions in the Venetian fortifications that surrounded Iraklion. It looks down on the old KTEL bus station and out to the Venetian part and the modern harbour.

Over lunch in Panormos the next day, I had a lengthy discussion with a friend about whether El Greco was a Catholic or Orthodox. Some Catholic sources have claimed El Greco from birth, and he may have been named Domenikos (Dominic) after the Dominicans who had a large church, Saint Peter’s, by the harbour in Iraklion.

However, many modern Greek scholars, including Nikolaos Panayotakis, Pandelis Prevelakis and Maria Constantoudaki, agree the Theotokópoulos ‘family was almost certainly Greek Orthodox.’ One of his uncles was an Orthodox priest, and his name is not mentioned in the Roman Catholic baptismal archives in Crete.

Angelo Picaporte’s sculpture of El Greco on the Sampionara Bastion in Iraklion (Photograph: Patrick Comerford, 2025)

Daily prayer in Easter 2025:
10, Tuesday 29 April 2025,
Saint Mark (transferred)

Saint Mark depicted in a fresco beneath the dome in the Church of the Ascension and Saint George in Panromos, near Rethymnon in Crete (Photograph: Patrick Comerford, 2025)

Patrick Comerford

Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II). Easter is a 50-day season that continues until the Day of Pentecost.

Because last week was Easter Week, the celebration on 25 April of Saint Mark the Evangelist has been transferred in the Calendar of the Church of England to today (29 April).

Later this evening, I have a meeting of the trustees of a local charity in Stony Stratford. Meanwhile, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading 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 Mark’s Basilica faces onto Saint Mark’s Square in Venice (Photograph: Patrick Comerford)

Mark 13: 5-13 (NRSVA):

5 Then Jesus began to say to them, ‘Beware that no one leads you astray. 6 Many will come in my name and say, “I am he!” and they will lead many astray. 7 When you hear of wars and rumours of wars, do not be alarmed; this must take place, but the end is still to come. 8 For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs.

9 ‘As for yourselves, beware; for they will hand you over to councils; and you will be beaten in synagogues; and you will stand before governors and kings because of me, as a testimony to them. 10 And the good news must first be proclaimed to all nations. 11 When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit. 12 Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; 13 and you will be hated by all because of my name. But the one who endures to the end will be saved.’

The winged lion of Saint Mark at the Hotel Leo in Rethymnon, Crete (Photograph: Patrick Comerford, 2024)

Today’s Reflection:

We are still in the Easter season, and Saint Mark’s Gospel offers one of the most challenging readings on the Resurrection. The ‘long ending’, part of which we read on Saturday, recalls three appearances of the Risen Christ (Mark 16: 9-15). But that ‘long ending’ in Saint Mark’s Gospel is often placed in parentheses in many modern translations of the Bible. The two oldest manuscripts of Mark 16 conclude with verse 8, which ends with the women fleeing from the empty tomb and saying nothing to anyone, ‘for they were afraid’.

Saint Mark the Evangelist (Greek, Μάρκος) is traditionally said to have been a companion of the Apostle Peter. He accompanied the Apostle Paul and Saint Barnabas on Saint Paul’s first journey. After a sharp dispute, Barnabas separated from Paul, taking Mark to Cyprus (Acts 15: 35-41). It was, perhaps, this separation that led eventually to the writing of Saint Mark’s Gospel.

Later, Paul calls upon the services of Mark, the kinsman of Barnabas, and Mark is named as Paul’s fellow worker. Among the four evangelists, Saint Mark’s symbol is the winged lion.

Saint Mark is revered as the founder of the See of Alexandria, the seat of both the Coptic Pope and the Greek Orthodox Patriarch of Alexandria. His successors have included many of the great fathers of the church, including Saint Athanasius. I suppose, in some ways, we could call him the founder of Christianity in Africa. The Coptic Orthodox Church of Alexandria has survived through generations of schism and persecution, while the Greek Orthodox Church of Alexandria is said to be the fastest growing missionary Church in Africa.

In the year 828, what was believed to be the body of Saint Mark was stolen from the Patriarchal Church in Alexandria by two Venetian merchants and was taken in a pork barrel to Venice, where Saint Mark’s Basilica was to house the relics and Saint Mark was proclaimed the patron saint of the Serene Republic.

Although Coptic Christians say they managed to hold on to the head of Saint Mark, which is kept in Saint Mark’s Patriarchal Cathedral in Alexandria, a mosaic on the façade of the basilica shows the sailors covering the body with layers of pork, knowing Muslims would not touch pork and so their theft would go undetected.

When Saint Mark’s Basilica was being rebuilt in Venice in 1063, they could not find the stolen body. However, according to tradition, over a generation later, in 1094, the saint himself revealed the location of his body by sticking his arm out through a pillar. The new-found body was then placed in a new sarcophagus in the basilica. Pope Cyril VI of Alexandria sent an official delegation to Rome to receive a relic of Saint Mark from Pope Paul VI in 1968.Eg

But the missing bodies of saints and where they are kept are far less important than the lessons we can learn from the lives of saints such as Mark.

Although Mark was not an apostle, one of the 12, he is an important figure in terms of passing on the apostolic faith.

There are more Christians today in Egypt than there are in Ireland. Egypt’s 7 million Christians are a witness to how Christian faith can survive flourish through all the difficulties of history. The survival of the Coptic Orthodox Church and the missionary successes of the Church of Alexandria should inspire and give hope to the whole Church.

Saint Mark bridges the gap between Eastern and Western Christianity too. Venetians wanted his body as much as Romans wanted to claim the Apostle Peter. But Mark is an important figure in terms of understanding that the Christian faith must not to be limited to its European cultural expressions. African expressions of Christianity are not exotic or different, they are authentic and apostolic.

Ten days ago, I visited the former Saint Mark’s Basilica, facing the Morosini Fountain in Iraklion, built in 1239 during the Venetian era in Crete. But in the past I have also visited both Saint Mark’s Basilica in Venice and Saint Mark’s Patriarchal Cathedral in Alexandria.

I have gazed in wonder at both those mosaics in Venice and at the empty place kept vacant and waiting in Alexandria for the return of their saint. But as I looked at them I have also recalled that empty tomb that is described at the end of Saint Mark’s Gospel. The living body is more important than the dead body.

Χριστὸς ἀνέστη!
Christ is Risen!


The portico of the former Saint Mark’s Basilica in Iraklion, Crete (Photograph: Patrick Comerford, 2025)

Today’s Prayers (Tuesday 29 April 2025, Saint Mark, transferred):

‘Become Like Children’ provides 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). This theme was introduced on Sunday with a Programme Update by Rachel Weller, Communications Officer, USPG.

The USPG Prayer Diary today (Tuesday 29 April 2025, Saint Mark, transferred) invites us to pray:

Lord, grant us the wisdom to reflect on our use of power and privilege. Help us remember our own vulnerability as children and inspire us to act with empathy and compassion towards those who are marginalised.

The Collect:

Almighty God,
who enlightened your holy Church
through the inspired witness of your evangelist Saint Mark:
grant that we, being firmly grounded
in the truth of the gospel,
may be faithful to its teaching both in word and deed;
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.

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.

Yesterday’s Reflections

Continued Tomorrow

Saint Mark depicted in a fresco beneath the dome in the Church of the Transfiguration in Piskopiano in Crete (Photograph: Patrick Comerford, 2024)

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 April 2025

Street art and poems by
Seferis and Elytis on
the back streets of
the old town in Iraklion

‘On the wall, the Mermaid with tresses unbraided’ (Odysseas Elytis, ‘The Monogram’) … street art in Iraklion (Photograph: Patrick Comerford, 2025)

Patrick Comerford

With some time on my hands in Iraklion one Saturday afternoon, between visiting some churches and having a late lunch with an old friend, I found myself in the narrow streets of the old town, between Saint Minas Cathedral and the Martinengo Bastion with the grave of Nikos Kazantzakis.

It was a sunny, sleepy afternoon, and I was searching for a taverna or café where we could have lunch. In these side streets, none of the restaurants had yet opened – perhaps it was too early in the afternoon on a holiday weekend; perhaps families were too busy, preparing for their Easter celebrations.

But as I wandered around, almost aimlessly, after visiting the grave of Kazantzakis, I came across some colourful street art in the streets of the old town and reminders of the poetry of two great Greek poets, George Seferis and Odysseas Elytis.

Only days before, I had been musing on the poetry of both Seferis and Elytis on the journey from Iraklion Airport to Rethymnon, where I was spending Holy Week and Easter on a personal ‘mini retreat’.

‘Whether it gets dark / or light / the jasmine stays / always white’ (George Seferis, ‘The Jasmine’ … street art at Vourvourladikon in Iraklion (Photograph: Patrick Comerford, 2025)

Vourvourladikon looks like an attractive and inviting restaurant lose to the Church of Agios Mathaios Sinaites, offering Greek and Mediterranean cuisine and known too for its decor.

One large bright blue board facing the street is decorated with the words of ‘The Jasmine’, a haiku or short poem by George Seferis:

Είτε βραδιάζει,
είτε φέγγει,
μένει λευκό, το γιασεμί.

Whether it gets dark
or light
the jasmine stays
always white.

(– translated by Edmund Keeley and Philip Sherrard)

Giorgos Seferis (1900-1971) is a major figure in Greek literature and in 1963 he became the first Greek Nobel laureate for literature. He has had a lasting influence on Greek culture and identity, and many of his poems have been set to music or have inspired the Greek composer Mikis Theodorakis including ‘I Kept Hold of My Life’, which became an expression of resistance to the colonels’ junta from 1967 to 1974.

George Seferis was born Giorgos Seferiadis in Smyrna (now Izmir) in Asia Minor and went to school in Smyrna and Athens, before his family moved to Paris in 1918. He joined the Greek Foreign Ministry in Athens in 1925 . He had a long and successful diplomatic career, that began with postings in England (1931-1934), where he was introduced to TS Eliot and Ezra Pound, and Albania (1936-1938), where he wrote ‘Epiphany, 1937.’

Seferis moved to Crete with the Free Greek Government during World War II, and then into exile in Egypt, South Africa and Italy. Meanwhile, in 1941 he married Marika Zannou, the mother of two young daughters from her previous marriage to Andreas Londos.

He returned to London as the Greek Ambassador from 1957 to 1961, his last post before he retired to Athens. After the colonels’ coup in 1967, he went into voluntary seclusion and many of his poems were banned, including the musical versions written and arranged by the composer Mikis Theodorakis. He became a popular hero for his resistance to the regime, and his widow Marika cut off her hair and flung it into his grave.

An old wooden door quoting two lines from the poem Το Μονογραμμα (‘The Monogram’) by Odysseas Elytis (Photograph: Patrick Comerford, 2025)

On an old wooden door in front of the restaurant, but half-hidden by spring growth, is a quotation of two lines from Το Μονογραμμα (‘The Monogram’), one of his great love poems by the poet Odysseas Elytis (1911-1996):

και στην αγάπη ξέρω
Να μπαίνω σαν Πανσέληνος

and in love I know
how to bathe like a full moon

Elytis was born in Iraklion, and Mikis Theodorakis has set many of his poems to music and sung by one of Greece’s most loved singers, Maria Farantouri.

His great epic poem, Το Άξιον Εστί (To Axion Esti, It is Worthy), published in 1959, is a hymn to creation inspired by the Greek Orthodox liturgy and the 17th century epic poetry of Crete, including the Erotokritos (Ἐρωτόκριτος) by Vikentios Kornaros. It is a composition of song and praise that explores the essence of his being and the identity of his country and people. Theodorakis set the Axion Esti to music in 1964, and it became immensely popular throughout Greece. This setting by Theodorakis later contributed to Elytis receiving the Nobel Prize.

During the colonels’ junta, Elytis lived in exile in Paris (1969-1972). After returning, he received the Nobel Prize for Literature in 1979. He died on 18 March 1996, at the age of 84, and was buried at the First National Cemetery.

‘Like from a wrecked wall painting / Big as the little life wanted you’ (Odysseas Elytis, ‘The Monogram’) … street art in the old town in Iraklion (Photograph: Patrick Comerford, 2025)

In his poem Το Μονογραμμα (‘The Monogram’), Odysseas Elytis also refers to jasmine flowers and it is set in Crete in Easter:

High on the veranda or under the garden’s cobblestones
With the horse of the saint and the egg of Easter

Like from a wrecked wall painting
Big as the little life wanted you,

The poem also refers to wall paintings, and close to the restaurant are two other works of street art that could also have been inspired by lines in Το Μονογραμμα (‘The Monogram’):

On the wall, the Mermaid with tresses unbraided
The cat that watched us in the dark

‘The cat that watched us in the dark’ (Odysseas Elytis, ‘The Monogram’) … street art in the old town in Iraklion (Photograph: Patrick Comerford, 2025)

Odysseas Elytis, ‘The Monogram’ (Το Μονογραμμα):

I will always mourn – hear me? – for you, alone, in Paradise.

I.

Fate, like a switchman, will turn
Elsewhere the lines of the palm
Time will concede for one moment

How else, since man loves and is loved

The heavens will perform our insides
And innocence will strike the world
With the scythe of death’s blackness.

II.

I mourn the sun and I mourn the time that comes
Without us and I sing of others who’ve passed
If this is true

The bodies addressed and boats sweetly gliding by
The guitars that flicker under the waters
The ‘believe me’ and the ‘don’t’
One in the air and one in the music

The two small animals, our hands
That tried to climb one another in secret
The flowerpot cool through the open garden gate
And the parts of sea coming together
Beyond the dry-stone wall, beyond the hedge
The windflower you held in your hand
Whose purple shuddered three times for three days above the waterfall

If this is all true, I sing
The wooden beam and square tapestry
On the wall, the Mermaid with tresses unbraided
The cat that watched us in the dark

A child with incense and the red cross
The hour when night falls on unapproachable rocks
I mourn the garment that I fingered and the world came to me.

III.

Like so I speak of you and me

Because I love you and in love I know
How to enter in like the full moon
From everywhere, about your small foot in the boundless sheets
How to pluck the jasmine – and I have the power
To blow the wind and take you in sleep through the moon’s passages and the sea’s secret colonnade
– Hypnotized tree of silvering spiders

The waves have heard of you
How you caress, how you kiss
Around the neck, around the bay
How you whisper the ‘what’ and the ‘eh’
Always we the light and the shadow

Always you the little star and always I the dark vessel
Always you the harbor and always I the light shining from the right
The wet jetty and the glint on the oars
High on the vine-laden house
The bound roses and cooling water
Always you the stone statue and always I the shadow that grows
You the hanging shutter and I the wind that blows it open
Because I love you and I love you
Always you the coin and I the worship that gives it value

So much the night, so much the humming in the wind
So much the mist in the air, so much the stillness
Around the despotic sea
Heavenly arch full of stars
So much your faintest breath

That I no longer have anything else
Within these four walls, this ceiling and floor
But to call for you and for my own voice to hit me
To smell your scent and for people to fear
Because people can’t bear the untried
And foreign and it’s early you hear
It’s early still in the world my love

To speak of you and me.

IV.

It’s early still in this world, do you hear me
They haven’t tamed the beast, do you hear me
My wasted blood and sharp, hear me, knife
Like a ram running across the heavens
Breaking the tails of comets, hear me
I am, hear me
I love you, hear me
I hold you and I take you and I dress you
In the white gown of Ophelia, hear me
Where do you leave me, where do you go and who, hear me

Holds your hand above the flood
The enormous flames and volcanic lava
Will bury us, hear me, and the day will come
A thousand years later when we will be, hear me
Shining fossils, hear me
For the heartlessness of men to burnish, hear me
And throw above them in a thousand pieces
And on the waters one by one, hear me
I measure my bitter pebbles, hear me
And time is a great church, hear me
Where once the forms
Of saints
Shed true tears, hear me
The bells ring loudly, hear me
I cross a deep ford
Where the angels wait with candles and funeral psalms
I go nowhere, hear me
Neither or both together, hear me

This flower of the storm and, hear me
Of love
Once and for all, we pick it
And it never comes to flower anywhere else, hear me
On another earth, on another star, hear me
There isn’t soil, there isn’t air
That we touch, the same, hear me

And no gardener was ever so lucky

To produce such a flower from such a winter, hear me
And such northern winds, only we, hear me, In the middle of the sea
Only from the mere wish for love, hear me
Raised an entire island, hear me
With caves and capes and crags in bloom
Listen, listen
Who speaks in the waters and who cries, hear
Who seeks the other, who calls, hear
I am the one who calls and I am the one who cries, you hear me
I love you and I love you, hear me.

V.

I have spoken of you in old times
With wet nurses and veteran rebels
From where your beastly sorrow comes
The brilliance of trembling water on your face
And why it must be that I come near you
I who don’t want love but want the wind
But want the gallop of the uncovered, upright sea

And none had heard of you
Neither dittany nor wild mushroom
Of Cretan highlands, none
Only God grants and guides your hand to me

Here and there, carefully around the whole turn
Of the face’s seashore, the bay, the hair
On the hill rippling off to the left

Your body in the stance of the solitary pine
Eyes of pride and of transparent
Depth, in the house with an old china cabinet
Of yellow lace and cypress wood
Alone I wait for where you’ll first appear
High on the veranda or under the garden’s cobblestones
With the horse of the saint and the egg of Easter

Like from a wrecked wall painting
Big as the little life wanted you,
To hold within a little candle the stentorian volcanic glow

So no one will have seen or heard
Anything about you in the wilderness of dilapidated houses
Neither the buried ancestors at the edge of the garden fence
Nor the old woman with all her herbs

Of you, only I, and maybe the music
That is concealed inside me but shall return more strongly
Of you, the unformed breast of twelve years
Turning toward the future and the red crater
Of you, a bitter odor finds the body
And like a pin punctures memory
And here the soil, here the doves, here our ancient earth.

VI.

I have seen much and the earth to my mind seems more beautiful
More beautiful in the golden breath
The sharp stone, more beautiful
The dark blue of the isthmuses and the roofs among the waves
More beautiful, the rays where you pass without stepping
Unbeaten like the goddess of Samothrace atop the sea’s hills

Like so I have seen you and that will suffice
For all and time will be exonerated
In the wake of your passage
My soul like a green dolphin follows

And plays with the white and azure

Triumph, triumph, where I have been conquered
Before love and together
With the hibiscus and passion-flower
Go, go, and let me be lost

Alone, and let the sun be a newborn that you hold.
Alone, and let me be the homeland that mourns
Let it be the word that I sent to hold the laurel leaf for you
Alone, the lone, strong wind and the full
Pebble under the eyelid of dark depths
The fisherman who caught then threw Paradise back into Time.

VII.

In Paradise I have marked out an island
Akin to you and a house by the sea

With a large bed and a small door
I have thrown an echo into the depths
To see myself every morning when I rise

Half to see you passing through the waters
Half to weep for you in Paradise.

(– translated by Aliki Caloyeras)

Street art near Vourvourladikon in Iraklion, telling tales of the Old Town (Photograph: Patrick Comerford, 2025)

Daily prayer in Easter 2025:
9, Monday 28 April 2025,
Saint George (transferred)

Saint George depicted in an icon by Alexandra Kaouki in Rethymnon (Photograph © Alexandra Kaokui)

Patrick Comerford

Our Easter celebrations continue in the Church Calendar, and yesterday was the Second Sunday of Easter (Easter II). Easter is a 50-day season that continues until the Day of Pentecost.

Because last week was Easter Week, the celebration on 23 April of Saint George (Martyr, Patron of England, ca 304) has been transferred in the Calendar of the Church of England to today (28 April). In practice, though, Saint George’s Day continued to be celebrated in many places last Wednesday, including Saint George’s Church in Wolverton, with Saint George’s flag flying from the tower of Saint Mary and Saint Giles in Stony Stratford, and the traditional Saint George’s Court in the Guildhall in Lichfield.

Meanwhile, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading 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 George depicted in an icon in the Church of Ascension and Saint George in Panormos, outside Rethymnon (Photograph: Patrick Comerford, 2025)

John 15: 18-21 (NRSVA):

[Jesus said:] 18 ‘If the world hates you, be aware that it hated me before it hated you. 19 If you belonged to the world, the world would love you as its own. Because you do not belong to the world, but I have chosen you out of the world – therefore the world hates you. 20 Remember the word that I said to you, “Servants are not greater than their master.” If they persecuted me, they will persecute you; if they kept my word, they will keep yours also. 21 But they will do all these things to you on account of my name, because they do not know him who sent me.’

Saint George depicted in an icon in the Church of Ascension and Saint George in Panormos, outside Rethymnon (Photograph: Patrick Comerford, 2025)

Today’s Reflection:

Saint George (may be the Patron Saint of England, but it seems that every town in Greece has a church dedicated to Saint George, and Rethymnon has at least two.

The Greek name Georgios means ‘farmer’ or ‘worker of the land’ and traditionally his feast day on 23 April marks the beginning of a season for different kinds of agricultural works. In many parts of Greece, the month of April is also called Aiyorgis or Aiyorgitis.

Saint George was the son of a rich and aristocratic family in Cappadocia in Asia Minor. He became an officer in the Roman army at the end of the third century and lived during the reign of the Emperor Diocletian in the early fourth century. After his father Gerondios died, his mother Polychronia, who was originally from Lydda in Syria Palaestina, returned with George to her hometown, present-day Lod between Jerusalem and Tel Aviv in Israel. The story of Saint George rescuing the princess from the dragon is set in the city of Silene in Libya.

Over the past four decades, I have visited many churches in Greece dedicated to Saint George, including two churches contrasting churches in Rethymnon: a tiny, ancient church in a hidden corner, off Patriárchou Grigroíou Street, and a large modern church in the eastern suburbs.

The modern church on Egeou Street in the eastern suburbs is behind the long sandy beach, and is close to the landmark tower of the former Bio olive oil factory. The factory closed in the 1940s, and the Bio tower stood forlorn and isolated for many decades. The area was redeveloped in the 1980s, with a mixture of hotels, apartments and small commercial units.

Saint George’s Church, facing onto an open, expansive square, serves this late 20th century mixed suburban and tourist area as the local parish church. It has a typical, towering dome and inside it is richly decorated with frescoes in the traditional Greek Orthodox style. The fresco above the west door inside the church is a dramatic telling of the story of Saint George slaying the Dragon and rescuing the princess. In the narthex, there are no less than three icons of Saint George side-by-side to the left as you enter the church.

The Venetian records show there were three churches dedicated to Saint George in Rethymnon until the 17th century, so it is not certain which one of these churches has survived to this day as the Church of Agios Georgios of Grotta (Ιερός Ναός Αγίου Γεωργίου της Grotta). It is said that during much of the Turkish rule in Crete, Agios Georgios was the only surviving Orthodox Church in the city. There is no cave in this area, so the name Grotta probably refers to the way this is truly a secret corner of the city.

Aghios Gheorghíou Street is an almost-hidden cul-de-sac in the narrow streets and alleyways of the old town. The casual visitor or tourist would never realise that there is such an interesting church at the end of the street. Only a discreet sign, partly hidden and shaded by potted trees on the corner, indicates that at the end of the street, tucked into a corner behind taller houses, the tiny church is squeezed in against the back of the houses on neighbouring Pateálrou Street.

The title Ιερός Ναός in the name of the church indicates that this church was probably attached to a monastic foundation. It is a single-aisle chapel with a wooden iconostasis or icon screen. The house next door on Aghios Gheorghíou Street recently assumed the name of ‘Bishop’s House.’ However, it is unlikely that the Bishops of Rethymnon ever lived there and the name has been lost again during recent renovations.

Of course, other churches in the Rethymnon area that are named in honour of Saint George. The one I am most familiar with is in Panormos to the east of Rethymnon. The modern church dedicated to the Ascension and Saint George in Panormos stands above the harbour and the small, secluded sandy beach in Panormos. I visited that church again on Easter Day eight days ago, and included it in my posting yesterday describing the churches in Rethymnon I visited during Holy Week and Easter.

In later Greek tellings of the story of Saint George, the dragon came to symbolise Turkey and the princess he rescues symbolised a Greece that was struggling for liberation.

The Council of Oxford in 1222 declared Saint George’s Day a public holiday in England, but his feast day only became truly popular after the Battle of Agincourt in 1415, and the Saint George cross was not used to represent England until the reign of Henry VIII.

Saint George is revered by many Muslims too, especially in the Balkan region, Turkey and parts of Lebanon and Syria. According to some Muslim traditions, Saint George is associated or confused with a Muslim saint who died multiple times. Turks have known him as Hidir Elez, and there are traditions that Hidir or Hizir was a prophet contemporary with Moses and he sometimes appears alone and sometimes with Elias-Elias or Elez.

Saint George is also the patron saint of Portugal, Bosnia and Herzegovina, Georgia, Ukraine, Malta, Ethiopia, as well as Catalonia, Aragon and Moscow.

In the run-up to this week’s local elections, many right-wing politicians in England are furtively waving the flag of Saint George in a particularly nasty expression of English nationalism. In their feigned zeal, they fail to realise how inappropriate is their use of Saint George’s flag.

Saint George was born a Greek-speaker, spent his early childhood in what we now call Turkey and his later childhood in Israel or Palestine, spent much of his military career in Egypt, the story most associated with him is set in Libya, and he was executed and buried in the Middle East.

Should Saint George come to England today, many of the politicians who play around with dangerous slogans such as ‘Stop the Boats,’ I imagine, would want to send George and the princess back, and probably keep the Dragon in England.

‘If the world hates you, be aware that it hated me before it hated you … If they persecuted me, they will persecute you’ (see John 15: 18, 20).

Χριστὸς ἀνέστη!
Christ is Risen!


An icon of Saint George in the Church of Saint George on Aghios Gheorghíou Street, Rethymnon (Photograph: Patrick Comerford)

Today’s Prayers (Monday 28 April 2025, Saint George, transferred):

‘Become Like Children’ provides 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). This theme was introduced yesterday with a Programme Update by Rachel Weller, Communications Officer, USPG.

The USPG Prayer Diary today (Monday 28 April 2025, Saint George, transferred) invites us to pray:

Gracious God, help us to recognise that every child is created in your image and deserves dignity and respect. Teach us to honour their presence and contributions in our churches.

The Collect:

God of hosts,
who so kindled the flame of love
in the heart of your servant George
that he bore witness to the risen Lord
by his life and by his death:
give us the same faith and power of love
that we who rejoice in his triumphs
may come to share with him the fullness of the resurrection;
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.

Post Communion Prayer:

God our redeemer,
whose Church was strengthened
by the blood of your martyr George:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.

Collect on the Eve of Saint Mark the Evangelist:

Almighty God,
who enlightened your holy Church
through the inspired witness of your evangelist Saint Mark:
grant that we, being firmly grounded
in the truth of the gospel,
may be faithful to its teaching both in word and deed;
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 Reflections

Continued Tomorrow

Saint George depicted in a fresco in the Church of Saint Constantine and Helen in Rethymnon (Photograph: Patrick Comerford, 2025)

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 April 2025

Visiting a dozen churches
in Rethymnon during
a personal retreat in
Holy Week and Easter

Church domes and minarets seen on the skyline of the old town in Rethymnon (Photograph: Patrick Comerford, 2025)

Patrick Comerford

I spent much of Holy Week and Easter in Rethymnon on a personal ‘mini-retreat’, following the Holy Week and Easter services, processions and liturgies, mainly in the Cathedral and the Church of the Four Martyrs.

Easter in Greece and in Britain and Ireland were at the same time this year, and there was time to visit churches in Rethymnon and the surrounding villages, and some of the churches in Iraklion too.

I have been visiting Rethymnon for almost 40 years, and on some years I have been there for Holy Week and Easter in Rethymnon and the neighbouring villages of Tsesmes, Platanias and Panormos.

1, The Cathedral, Mitropolis Square

The Cathedral in Mitropolis Square was rebuilt after World War II and is modelled on the Church of Evangelistria on Tinos (Photograph: Patrick Comerford, 2025)

Although Rethymnon is centuries old as a city, with classical, Byzantine, Venetian and Ottoman buildings around every corner, I know of no surviving remains of Rethymnon’s mediaeval cathedral, which was destroyed in a raid by Algerian corsairs in 1571.

The Cathedral of the Presentation of the Virgin in the Temple is a relatively new building. It occupies most of Mitropolis Square and was first built in 1834 on the site of an earlier church.

Inside the Cathedral of Rethymnon during Holy Week (Photograph: Patrick Comerford, 2025)

The second cathedral was badly damaged during World War II and was rebuilt as a miniature of Evangelistria, the great basilica on the island of Tinos, so that the present cathedral is refreshingly modern in appearance, both inside and outside.

The tall bell tower beside the cathedral was built in 1899 as a response by the Christians of Rethymnon to the tall minaret built beside the nearby Nerantzes Mosque. The money to build the bell tower was raised through selling postage stamps and a fundraising drive by the wine merchants of the town.

2, The Church of the Four Martyrs on Tessaron Martiron Square at night:

The Church of the Four Martyrs is the largest church in Rethymnon (Photograph: Patrick Comerford, 2025)

Immediately outside the walls of old town, beside the Porta Guora Gate, the largest church in Rethymnon is the Church of the Four Martyrs, which stands in a busy square of the same name, Tessaron Martiron.

The church is often mistaken as the cathedral and is a fashionable venue for baptisms and weddings at weekends. It was completed 50 years ago, on 28 December 1975, but stands on the site of two previous churches, the first from 1905 to 1947 and the second, which was demolished in 1972.

Inside the Church of the Four Martyrs during Holy Week (Photograph: Patrick Comerford, 2025)

The church stands on the place where the four martyrs of Rethymnon were executed on 28 October 1824, and the bicentenary of their martyrdom was celebrated throughout last year. Throughout Greece, 28 October is a national holiday, ‘Οχι’ Day, recalling Greece’s trenchant ‘No’ to Mussolini that brought Greece into World War II on 28 October 1940. In Rethymnon, 28 October is also the day when the city recalls the Four Holy Martyrs who give their name to this church. The four were Crypto-Christians, all from the Vlatakis family and from the Melambes region, who were executed by the Turks on this spot in 1824 for standing up for their Christian faith.

For four months, Manouil, Nikolaos, Georgios and Angelis Vlatakis were held prisoner in the building at the old harbour that later housed the custom house. As they were taken to their place of execution outside the Porta Guora gate, with their hands tied up, they saw their executioner holding his sword, and heard him ask: ‘Will you adopt the Turkish faith?’ The standard answer was a humble ‘Yes, my Lord.’ But instead the first man in line surprised everyone with a scornful ‘No.’ A few seconds before his head was cut off, he added: ‘I was born a Christian and a Christian I will die.’ One by one, the others did the same. As each was executed, his dying words were ‘Kyrie Eleison, Lord have mercy.’

The central aisle of the church is dedicated to these four local saints. But the northern aisle is also dedicated to the Forty Holy Martyrs of Sebaste – Roman soldiers, martyred in Armenia during the reign of Licinius in AD 320. The southern aisle is dedicated to the Ten Holy Martyrs of Crete who were beheaded by Decius in 250 AD.

3, Saint Anthony’s, Mitropolis Square

Saint Antony’s … tucked away in a quiet corner at the east end of the cathedral (Photograph: Patrick Comerford, 2025)

Tucked away in a quiet corner of Mitropolis Square, almost hidden by the awnings of the taverna next door, is the tiny, single-aisle Church of Saint Anthony, facing the east end of the cathedral.

The church was built in 1863 but looks much older and is decorated simply inside.

Inside the single-aisle Church of Saint Antony on Mitropolis Square (Photograph: Patrick Comerford, 2025)

Nearby, in Mousoúrou Street, off the square, is the Bishop’s Palace, an impressive, symmetrical, palatial white neoclassical building renovated in 1900 at the expense of General Thedore de Chiostak, the commander of Russian troops in the town. Twin stairways lead to the entrance, while above there is a balcony on the upper floor.

Behind the Bishop’s Palace, the Diocesan Church Museum is usually open for two hours some days during the summer weeks.

4, Aghia Barbara, Aghia Barbara Street:

Aghia Barbara … once the church of the Russian garrison in Rethymnon (Photograph: Patrick Comerford, 2025)

From the corner of the square opposite tiny Saint Anthony’s, halfway along Aghia Barbara Street, is the Church of Aghia Barbara, just a hundred metres from the cathedral.

The church was built in 1885 to replace an earlier Latin church of the same name, dating from at least 1613. That church, in turn, probably took its name from Saint Barbara’s Monastery, which once stood at the end of Arkadiou Street, on the site of the later Kara Musa Pasha Mosque.

Inside Aghia Barbara … the church features in ‘A Tale of the Town’ by Pandelis Prevelakis (Photograph: Patrick Comerford, 2025)

Aghia Barbara is a cruciform church with a dome. The story of the painting of the church walls appears as an incident in A Tale of the Town by Pandelis Prevelakis. From 1898 until 1907, the church was used as the garrison church for the Russian troops in the town.

Behind the church, the former Girls’ School stands on the same grounds and has long been the town library. The blue flowers on top of the white wall that is shared by the church and library drop down on the other side into the gardens of Pepi Studios, where I have stayed in past years.

5, Saint Francis Church, Ethnikís Antistaseos Street:

The forner Saint Francis Church … once the most important church in the Venetian town and now the Archaeological Museum of Rethymnon (Photograph: Patrick Comerford, 2025)

The Archaeological Museum of Rethymnon is housed in the former Saint Francis Church, once the most important church in the Venetian town in Rethymnon. It stands on Ethnikís Antistaseos Street, almost at the junction of Tsouderon Street, where I have stayed twice during my times in Rethymnon.

Saint Francis is one of the few Western saints from the period after the great schism who is also revered in the Eastern Church. The church is also one of the most important examples in Crete of western European architecture, among the most important works of architecture in Rethymnon with its doorway, interiors, carvings and proportions.

During the Venetian period in Crete, many Franciscan churches were built in Crete, including Iraklion, Rethymnon, Chania and Neapolis. Petros Philargos, a friar of the Franciscan community in Iraklion, was born in Neapolis in eastern Crete and later became Pope Alexander V.

The museum displays in the former church include many items from churches in the Rethymnon area (Photograph: Patrick Comerford, 2025)

The Church of Saint Francis (Agios Frangiskos) in Rethymnon was the church of the Franciscan Friary in the town. It is a single-aisle, wooden-roof basilica. The ground floor windows and the main doorway seem to be of a later date than the main building. The elaborately – almost excessively – decorated ornate doorway is mainly Corinthian in style but includes the only example in Rethymnon of compound capitals, which are one of the five Renaissance styles.

The overlapping levels of the architrave help to date the doorway from the same time as both the doorway of Santa Maria Church and the Rimondi fountain, both only a few paces away. The keystone is notable for its large acanthus flower.

The church was used as an imaret or poorhouse during the Turkish occupation. It was used in the 1920s to provide shelter for Greek refugees from Anatolia. In more recent years it contained a number of shops, and then until 1996 it was used as an exhibition centre for the local city council. Careless and fruitless attempts at restoration work in the 1970s led to part of the building being demolished. However, recent excavations around the church unearthed some important archaeological discoveries, including the tombs of two Venetian nobles.

For a time, the building belonged to the University of Crete, and the latest plans are to use the former church to house the Byzantine Museum of Rethymnon and the Byzantine and Post-Byzantine Collection of the Prefecture of Rethymnon. Meanwhile, it remains closed to the public.

6, Former Church of Santa Maria, Ethnikis Antistaseos:

The minaret of the Nerantze Mosque – the former Santa Maria Church – towers above the streets of the old town (Photograph: Patrick Comerford, 2025)

The minaret of the Nerantze Mosque – the former Santa Maria Church – towers above the streets of the old town. The Nerantze Mosque or Gazi Hussein Mosque is on the corner of Ethnikis Antistaseos street and Vernardou streets, and faces onto Mikrasiaton Square, once the grand piazza of the old Venetian city.

In Venetian times, this was the Church of Santa Maria, and in the style of Saint Mark’s Square in Venice, it faced the large open piazza that included a clock tower, fountains and public buildings. Santa Maria was originally built in the Venetian period as the church of an Augustinian Priory. But only the east and north side of the original building survive.

The east side has round windows, while the elaborate entrance on the north side, which provides a glimpse of the original splendour of the church, has two tall narrow windows, similar to those in the nearby Saint Francis Church, and a monumental doorway whose design may have been inspired by Roman triumphal arches. The wide entrance is flanked by a pair of columns with Corinthian capitals.

The domes and minaret were added when the former Santa Maria Church became the Nerantze Mosque or Gazi Hussein Mosque … seen from Mikrasiaton Square (Photograph: Patrick Comerford, 2025)

Inside the church, the floor plan is square. During the Turkish era, the original peaked and tiled Venetian roof was replaced by three small domes.

When the town fell to the Turks in 1657, the church was converted into a mosque by Gazi Huseyin Pasha, and three domes were added to the building although it retained its original elaborate entrance. This became the largest mosque in Rethymnon, and in 1890, shortly before Crete became an autonomous state, work began on building the tallest minaret in the town.

After the Turks left Crete, the mosque was reconsecrated as a church in 1925 with a dedication to Saint Nicholas. However, it was seldom if ever used as a church, and for many years housed a Music School. Now known as the Odeio, it is used for lectures, concerts and theatre performances, and is open to the public, although the minaret has been closed for restoration in recent years and is cladded in scaffolding.

7, Former Saint Barbara’s Monastery (Kara Musa Pasha Mosque):

The Kara Musa Pasha Mosque on Arkadiou Street … formerly Saint Barbara’s Monastery (Photograph: Patrick Comerford, 2025)

When the Church of Aghia Barbara was built on Aghia Barbara Street in 1885 to replace an earlier Latin church of the same name, dating from at least 1613. That church, in turn, probably took its name from Saint Barbara’s Monastery, which once stood at the east end of Arkadiou Street, on the site of the later Kara Musa Pasha Mosque.

The courtyard includes a fountain, some tombstones, and a vaulted grave that probably belongs to the founder of the mosque, Kara Musa Pasha. The mosque remains in good condition, but all that is left of the minaret is a stump.

The minaret of the Valide Sultan Mosque (right) … the first church in Rethymnon converted into a mosque by the Ottomans (Photograph: Patrick Comerford, 2025)

Kara Musa Pasha was an Ottoman soldier and Bosnian statesman who was named grand vizier by Sultan Ibrahim 16 September 1647 after the execution of Nevesinli Salih Pasha. He held office for only five days, until 21 September 1647, and he was executed in 1649 on the orders of the queen regent, Kösem Sultan, who was born a Greek, perhaps in Rethymnon.

After the Turks capture Rethymno in 1646, a church near the Porta Guora or Great Gate of the Venetian city was converted to a mosque and named the Valide Sultan Mosque in her honour, making her the first Ottoman noblewoman whose name was given to one of a conquered city’s converted religious structures.

8, Saint Constantine and Saint Helen:

Inside the Church of Saint Constantine and Saint Helen, above the bus station in Rethymnon (Photograph: Patrick Comerford, 2025)

The Church of Saint Constantine and Saint Helen is a modern, neo-Byzantine church above the bus station in Rethymnon. It dominates the streetscape on the western fringes of Rethymon, looking down on the waters of the bay formed by the western slopes of the Venetian Fortezza.

Few tourists notice this church as they wait to catch buses to Chania to the west or Iraklion to the east, and few notice it as they sit watching the sunset in the rocky bay below the Fortezza. But this is a busy parish church, built in the neo-Byzantine style in the 1960s.

Saint Constantine and Saint Helen, also known as ‘Constantine and Helen, Equal-to-the-Apostles,’ and Emperor Constantine and Empress Helen, are celebrated together because Helen is Constantine’s mother.

The Resurrection depicted in a fresco the Church of Saint Constantine and Saint Helen in Rethymnon (Photograph: Patrick Comerford, 2025)

The Emperor Constantine, who is referred to as a ‘sovereign to the Christians,’ was the son of Constantius Chlorus, who ruled part of the Empire, and the Empress Helen. Constantine was born in 272 and he became Emperor when his father died in 306. In 312, he learned that his opponent, Maxentius, was marching to Italy. Shortly after that, it is said, Christ appeared to him in a dream and told Constantine about the cross and its significance.

After the dream, Constantine ordered that his victory banner be inscribed with the Cross and the name of Christ. On 28 October, he defeated Maxentius in battle. He rode on to and was declared to Emperor of the West, while his brother-in-law, Licinius, became Emperor of the East. Under rule, Christianity really took root. Constantine called the First Council of Nicaea in the year 325.

After Constantine’s victory, his mother, the Empress Helen, travelled to Jerusalem and is said to have found the True Cross. Saint Constantine and Saint Helen share a feast day on 21 May, and the Feast Day of the Elevation of the Cross is on 14 September.

9 and 10, the twin churches in Platanias and Tsesmes:

The Church of Saint Nektarios in Tsemes, east of Rethymnon (Photograph Patrick Comerford, 2025)

For six years or more, I stayed in the suburban areas of Platanias and Tsesmes, east of Rethymnon. This area is a mix of suburban, commercial, and slowly developing tourism.

The shops and supermarkets cater primarily for the local residents, but there are a number of small hotels and apartment blocks where I have stayed, including La Stella, Varvara’s Diamond, and Julia Apartments, and a choice of good restaurants and cafés.

The Church of the Holy Trinity in Platanias, east of Rethymnon (Photograph: Patrick Comerford, 2025)

These two villages have merged almost seamlessly, and although they have two churches, they form one parish, served by one priest, Father Dimitrios Tsakpinis.

Saint Nektarios in Tsemes and the Church of the Holy Trinity in Platanias are recently-built churches: the church in Platanias dates from 1959 and the church in Tsesmes from 1979. They are small, and in many ways, unremarkable churches, compared to the older, more historic churches in the old town of Rethymnon. But when I stayed in Platanias and Tsesmes, I saw them as my parish churches, and I always been welcomed warmly.

11, The Church of the Ascension and Saint George, Panormos:

The Church of the Ascension and Saint George, Panormos (Photograph: Patrick Comerford, 2025)

Panormos is 20 km to the east of Rethymnon, and over the years it has become something of personal tradition to have lunch there on Sunday afternoon when I am staying in the Rethymnon area. It is picture-postcard Greece, with neat blue-and-white doors and windows, colourful overhanging bougainvillea and hibiscus, old vines draped across crumbling gates, boutique hotels and shops, cobbled streets, ruined mediaeval Milopotamos castle, its small beaches and an old harbour.

To the south-west of the village, a small road goes under the main road from Rethymnon to Iraklion and leads along a narrow country road to the remains of the Basilica of Aghia Sophia. It was built in the fifth or sixth century and was once the largest church in Western Crete, an indication of how Panormos was an important Church centre in early Christian times.

Inside the church of the Ascension and Saint George, Panormos (Photograph: Patrick Comerford, 2025)

But the church most visitors see in Panormos is the recently-built church dedicated to the Ascension (Analipsi) and Saint George (Agios Georgios). Although it is a relatively small church, its dome has a modern, majestic fresco of Christ the Pantocrator that is one of the finest I know in Crete.

The church stands beside the ruins of the Castle of Milopotamos (Castello di Milopotamo), which stands above the harbour. It was built by the Genoese pirate Henry Pescatore ca 1206-1212. It later had passed to the Venetians and was seized by the Turks in 1647 as they marched from Rethymnon on Iraklion. Today, the ruins above the beach and harbour have been reduced to a small part of thecastle walls and the ruins of the castle church.

12, The Church of Saint Agathopodos, Panoromos

The Church of Saint Agathopodos is named after a saint from Panormos who is one of the Ten Holy Martyrs of Crete (Photograph: Patrick Comerford, 2025)

The large church in Panormos is named after Saint Agathopodos or Agathapos, and was built in recent years. I particularly want at some stage to see the large fresco of the Theotokos in the apse of the church. It is four metres high and was completed in 2019 by my friend the Rethymnon-based icon writer Alexandra Kaouki and has been highly praised.

However, I have been disappointed on two successive visits to that the church was closed each Sunday afternoon.

In the narthex of the Church of Saint Agathopodos in Panormos last Sunday (Photograph: Patrick Comerford, 2025)

Saint Agathopodos (23 December) is one of the Ten Holy Martyrs of Crete – Theodulus, Saturninus, Euporus, Gelasius, Eunician, Zoticus, Pompius, Agathopodos, Basilides and Evaristus – who suffered in the mid-third century during the reign of the Emperor Decius (249-251).

The governor of Crete, also named Decius, had these 10 arrested in different places in Crete, including Agathopodos or Agathapos from Panormos. They were put on trial and they were tortured for 30 days before being beheaded in Alonion, the main amphitheatre of Gortyn. Saint Paul of Constantinople (6 November) visited Crete about 100 years later and moved their relics to Constantinople.

Christ the Pantocrator in the dome in the Church of the Ascension and Saint George, Panormos (Photograph: Patrick Comerford, 2025)

A major part of my delight in visiting the churches and cathedrals of Rethymnon over almost four decades, has been the sound of the bells of so many of them ringing across the city throughout each day.

Even more moving is knowing that so many of these churches are open for visits by local people, by tourists, by the curious, and most importantly are open for prayer … and not just on Sunday mornings.

Most churches in Rethymnon are open day-by-day (Photographs: Patrick Comerford, 2025)