Dublin’s first ‘’, recalling six Irish Holocaust victims, outside St Catherine’s National School on Donore Avenue (photograph: Patrick Comerford)
Patrick Comerford
A series of memorials in a variety of languages in Auschwitz and Birkenau commemorate the victims of the Holocaust who were murdered in the two concentration camps. Over twenty languages appear on separate plaques, representing the languages and nationalities of the victims. Although there is no plaque in Irish, it would be wrong to think that the Holocaust was something that did not affect Ireland, and I was chilled by one exhibit in Auschwitz that shows how the Nazi plan to exterminate 11 million Jews in Europe included 4,000 Jews in Ireland.
When I was growing up, the area close to Donore Avenue was still Dublin’s ‘Little Jerusalem’. When I was about eleven or twelve, friends introduced me to a schoolboys’ soccer club called Port Vale. The clubhouse was in the Donore Avenue area, but home games were played in Bushy Park in Terenure. Later, at sixteen, I had a school summer holiday placement on Donore Avenue, working as a copyholder or proofreader’s assistant at Irish Printers. Dolphin’s Barn Synagogue was around the corner on the South Circular Road, though it finally closed in 1984.
So, I was moved when the first Stolpersteine or ‘stumbling stones’ in Dublin were put in place in 2022 outside Saint Catherine’s Church of Ireland National School on Donore Avenue. The ‘Stumbling Stones’ by the German artist Gunter Demnig are memorials to victims of the Nazis, including Jews, homosexuals, Romani and the disabled. His project has spread across Europe, with more than 90,000 Stolpersteine in 1,000 or more cities in almost thirty countries.
The six stones on Donore Avenue commemorate six victims of the Holocaust, including four who were born in Dublin or spent their childhood in the city: Ettie Steinberg Gluck, who grew up in Dublin, her husband Wojteck Gluck, and their baby son Leon; and Isaac Shishi, Ephraim Saks and his sister Jeanne (Lena) Saks.
Esther or Ettie Steinberg was one of seven children of Aaron Hirsh Steinberg and his wife Bertha Roth. Ettie was born in the former Czechoslovakia in 1914 and her family moved to Dublin in 1925 when she was 11. The family lived at 28 Raymond Terrace, off South Circular Road, and the children went to school at Saint Catherine’s on Donore Avenue.
Ettie married Vogtjeck Gluck, originally from Belgium, in the Greenville Hall Synagogue on South Circular Road on 22 July 1937. She was twenty-two, he was twenty-four, and they later moved to Antwerp. As the Second World War was looming, they moved to Paris, where their son Leon was born on 28 March 1939. By 1942, they were living in an hotel in Toulouse.
When the Vichy regime began rounding up Jews in southern France, Ettie’s family back in Dublin secured visas that allowed them to travel to Northern Ireland. But when the visas arrived in Toulouse, it was too late: Ettie, Vogtjeck and Leon had been arrested the day before. As they were being transported to the death camps, Ettie wrote a final postcard to her family and threw it out a train window. A passer-by found it and eventually it reached Dublin. Ettie, her husband and their son were taken first to Drancy, a transit camp outside Paris. They were then deported on 2 September 1942 and arrived in Auschwitz two days later. It is assumed they were murdered immediately.
Isaac Shishi, whose family came to Ireland from Lithuania, was bon Isaac Seesee born on 29 January 1891 in the family home at 36 St Alban’s Road, off South Circular Road, and spent his childhood there. He was murdered along with his wife Chana and their daughter Sheine by the Nazis in Vieksniai in Lithuania in 1941.
Ephraim Saks was born Ephraim Jackson on 19 April 1915 in Greenville House on South Circular Road, later the site of the Greenville Hall synagogue. His sister Jeanne (Lena) Saks was born on 2 February 1918. They too spent their childhood on St Alban’s Road. The family remained in Dublin throughout the First World War, but then moved to Antwerp. Ephraim was arrested in Paris in 1939 and was murdered in Auschwitz on 24 August 1942. Lena was taken captive in Antwerp and was murdered in Auschwits in 1942 or 1943. Their brother Jakob, who was born in Leeds in 1906, also spent his childhood in Dublin; he too perished in the Holocaust.
Many Holocaust refugees and survivors came as children to live in Ireland. Tomi Reichental, who was born in Bratislava, Slovakia, in 1935 and Suzi Diamond, who was born near Debrecen in Hungary in 1942, have both addressed Holocaust Memorial Day services in Dublin.
Geoffrey (Günther) Phillips was born in Germany in 1925, and was 13 when he escaped on the Kindertransports to England in 1938. He moved to Ireland in 1951 with his wife Phyllis (Moore) and their three sons. He set up a textiles factory in Dublin, and died in 2011.
Rosel Siev was twelve when Hitler came to power. She escaped from Germany to England, but almost all her family died in the Holocaust. When she was a widow, Rosel married a widowed Irish solicitor, Stanley Siev, and they lived in Rathgar, Dublin, until 2012 when they moved to Manchester. Stanley died in 2014. Rosel’s sister Laura was saved by Oskar Schindler and is included on the scroll of names at the end of the film Schindler’s List.
Inge Radford (1936-2016), who was born in Vienna, escaped to England on the Kindertransports in 1939 at the age of three, and later moved to Belfast. Her widowed mother and five of her brothers were murdered in the Holocaust. Inge was a social worker, a probation officer, and worked in the Royal Victoria Hospital, Belfast. Her husband, Professor Colin Buchanan Radford, was dean of the Faculty of Arts at the Queen’s University of Belfast. Inge lived in Northern Ireland until she died in 2016.
Edith Zinn-Collis was brought to Ireland as a child in 1946 with her brother Zoltan by Dr Bob Collis. She lived in Wicklow and died in 2012. Her brother, Zoltan Zinn-Collis was born around 1940 in Czechoslovakia and was sent to Ravensbruck and Bergen Belsen with his sister and brothers. He died in 2012.
Doris Segal was born Dorathea (Dorli) Klepperova in Czechoslovakia in 1932 and escaped to Ireland with her parents in 1939 when she was seven. She later lived in Dublin and married Jack Segal in 1958. They lived in Terenure and she died in 2018.
Jan Kaminski was born in Poland in 1932. At the age of ten, he escaped a round-up of local Jews, fled into the forests and spent the war on the run. He survived but his entire family perished. He lived most of his life in Dublin and died in 2019.
Dr Ernst Scheyer (1890-1958) brought his son and daughter to Dublin from Germany in the late 1930s. He was rounded up after Krtistallnacht and spent almost a month in Sachsenhausen, a concentration camp near Berlin. He arrived in Dublin on 14 January 1939, and the Scheyer family made their home at 67 Kenilworth Square. He later taught German at Saint Columba’s College, Rathfarnham, and in Trinity College Dublin.
His daughter Renate married another refugee, Robert Weil (1924-1989), in 1948. It was the first wedding in the newly-established Progressive Jewish Synagogue in Dublin. Robert Weil had arrived in Ireland in 1939 as a young Jewish refugee. He went to school at Newtown in Waterford, studied at TCD, and became a teacher of modern languages, especially German, in Belfast.
The Holocaust touched every family in Europe. We should remember that there was a hardly a family that did not lose cousins, neighbours, friends, work colleagues or school friends.
Detail on one of the stumbling stones (photograph: Patrick Comerford)
Sources and further reading:
‘Ireland and the Holocaust’, Holocaust Education Ireland, available at https://www.holocausteducationireland.org/ireland-and-the-holocaust (accessed 1 June 2025).
‘Stumbling stones’ in memory of Irish Holocaust victims unveiled, RTÉ News, 1 June 2022, available at https://www.rte.ie/news/2022/0601/1302393-stumbling-stones/ (accessed 1 June 2025)
Ronan McGreevy, Bryan O’Brien, ‘Stumbling stones’ unveiled in Dublin to remember Irish Holocaust victims, The Irish Times, 1 June 2022 , available at: https://www.irishtimes.com/history/2022/06/01/stumbling-stones-unveiled-in-dublin-to-remember-irish-holocaust-victims/ (accessed 1 June 2025).
Biographical note (p 340)
Patrick Comerford is an Anglican priest and a former professor in Trinity College Dublin and the Church of Ireland Theological Institute. He lives in retirement in Milton Keynes
This essay was published as ‘The children of the Holocaust who called Ireland home, pp 166-170, Chapter 39 in Childhood and the Irish, A miscellany, ed Salvador Ryan (Dublin: Wordwell, 2025), xviii + 344 pp, ISBN: 978-1-916742-19-2, lauched at the Royal Irish Academy, Dublin, earlier this month week (1 December 2025)
With Professor Salvador Ryan (editor, second from left) and some of the other contributors at the launch of ‘Childhood and the Irish, A miscellany’ in the Royal Irish Academy, Dublin, last week (1 December 2025)
pp chaptee 39, pp 166-170
▼
12 December 2025
An Advent Calendar with Patrick Comerford: 13, 12 December 2025
Santa’s workshop in the window of the Vaults Bar at the Bull Hotel on the High Street in Stony Stratford (Photographs: Patrick Comerford, 2025)
Patrick Comerford
We are half-way through Advent this year and the week began with the Second Sunday of Advent (Advent II, 7 December 2025). Yet I am sure many of us still have lists that need to be revised, presents that have still not been bought are wrapped, and cards that have yet to be sent.
At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song. Most of the windows in shops on the High Street in Stony Stratford have taken the theme of Christmas sweets, which was also the theme in the town’s Lantern Parade (29 November 2025), just before Adent began.
My image today is Santa’s workshop, depicted in the window of the Vaults Bar at the Bull Hotel on the High Street in Stony Stratford, Stony Stratford.
My choice today is not so much an Advent hymn or carol today but a song that captures the sweet childish joy of anticipating and waiting for Santa at Christmas time.
‘Santa Claus is coming to town’ was written by J Fred Coots (1897-1985) and Henry Gillespie (1898-1975) and it was first recorded by Harry Reser and His Orchestra in 1934.
You better watch out
You better not cry
Better not pout
I’m telling you why
Santa Claus is coming to town
He’s making a list,
And checking it twice;
Gonna find out who’s naughty or nice.
Santa Claus is coming to town
He sees you when you are sleeping
He knows when you’re awake
He knows if you've been bad or good
So be good for goodness sake!
O! You better watch out!
You better not cry.
Better not pout, I'm telling you why.
Santa Claus is coming to town.
You better watch out
You better not cry
Better not pout
I’m telling you why
Santa Claus is coming to town.
He’s making a list,
And checking it twice;
Gonna find out who’s naughty and nice.
Santa Claus is coming to town.
He sees you when you’re sleeping
He knows when you’re awake
He knows if you’ve been bad or good
So be good for goodness sake!
O! You better watch out!
You better not cry.
Better not pout, I’m telling you why.
Santa Claus is coming to town.
Santa Claus is coming to town.
Patrick Comerford
We are half-way through Advent this year and the week began with the Second Sunday of Advent (Advent II, 7 December 2025). Yet I am sure many of us still have lists that need to be revised, presents that have still not been bought are wrapped, and cards that have yet to be sent.
At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song. Most of the windows in shops on the High Street in Stony Stratford have taken the theme of Christmas sweets, which was also the theme in the town’s Lantern Parade (29 November 2025), just before Adent began.
My image today is Santa’s workshop, depicted in the window of the Vaults Bar at the Bull Hotel on the High Street in Stony Stratford, Stony Stratford.
My choice today is not so much an Advent hymn or carol today but a song that captures the sweet childish joy of anticipating and waiting for Santa at Christmas time.
‘Santa Claus is coming to town’ was written by J Fred Coots (1897-1985) and Henry Gillespie (1898-1975) and it was first recorded by Harry Reser and His Orchestra in 1934.
You better watch out
You better not cry
Better not pout
I’m telling you why
Santa Claus is coming to town
He’s making a list,
And checking it twice;
Gonna find out who’s naughty or nice.
Santa Claus is coming to town
He sees you when you are sleeping
He knows when you’re awake
He knows if you've been bad or good
So be good for goodness sake!
O! You better watch out!
You better not cry.
Better not pout, I'm telling you why.
Santa Claus is coming to town.
You better watch out
You better not cry
Better not pout
I’m telling you why
Santa Claus is coming to town.
He’s making a list,
And checking it twice;
Gonna find out who’s naughty and nice.
Santa Claus is coming to town.
He sees you when you’re sleeping
He knows when you’re awake
He knows if you’ve been bad or good
So be good for goodness sake!
O! You better watch out!
You better not cry.
Better not pout, I’m telling you why.
Santa Claus is coming to town.
Santa Claus is coming to town.
Daily prayer in Advent 2025:
13, Friday 12 December 2025
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 17) … traditional musicians in Nevşehir in Turkey (Photograph: Patrick Comerford)
Patrick Comerford
We have passed the half-way into the Season of Advent, and the countdown to Christmas seems to be gathering pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2025). Before today begins and before I catch my buses to Oxford, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 17) … ‘Τα κάλαντα’ (‘Carols’), Νικηφόρος Λύτρας (Nikiphoros Lytras)
Matthew 11: 16-19 (NRSVA):
[Jesus said:] 16 ‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
we wailed, and you did not mourn.”
18 For John came neither eating nor drinking, and they say, “He has a demon”; 19 the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Yet wisdom is vindicated by her deeds.’
Marc Chagall’s painting ‘The Fiddler’ (1913) … inspired the title of the film ‘Fiddler on the Roof’ (1971)
Today’s reflection:
The theme in the lectionary readings last Sunday for Advent II (7 December 2025) was the Prophets, while next Sunday the theme is Saint John the Baptist (Advent III, 14 December 2025). Those two themes continue to be linked in this morning’s Gospel reading at the Eucharist (Matthew 11: 11-19), when Christ contrasts the reasons John was rejected with the reasons he is criticised.
Have you ever stayed up late, far too late, too late into the night, watching your favourite sport late at night on the television?
The World Cup qualifiers, the Test matches in Australia, late-night golf and tennis – they all offer gripping entertainment.
And even when the team we support or the players we identify with do not qualify, we keep on watching, waiting and hoping.
If this is you, if you sit on the edge of your chair rather than resting back on a comfortable cushion, then you know the difference between being a spectator and being a participant.
You don’t have to fly any flags from your window, or have your face painted to still enter into the spirit of great sporting events.
Entering into the spirit of a game moves us from being mere spectators to feeling we truly are participants … that every shout and every roar is a passionate response, is true encouragement, is wish fulfilment … the more passion the more we not only hope but believe that our team is going to win.
When we go to baptisms, weddings and funerals, the attitude we go with makes a world of difference: do I go as a spectator or as a participant?
Imagine going to a funeral and failing to offer sympathy to those who are grieving and mourning.
Imagine going to a wedding reception, but not taking your place at the table, not cheering the bride and groom, not getting onto the floor and dancing.
Sometimes we can get a little too precious, a little too worried about sending out the wrong signals. If we stand back, then like John the Baptist in this morning’s Gospel reading are we in danger of being reproached for being aloof from others (see Matthew 11: 18)? If we enjoy ourselves, then, like Jesus in this morning’s Gospel reading, are we going to be seen as too interested in eating and drinking (verse 19; cf Romans 7: 15-16)?
When we go to church on Sundays, we have to ask ourselves whether we are here as spectators or as participants.
When we join in waves and chants at a football match, when join in the dance at weddings, when we sing the hymns and enter into the prayers in church on a Sunday, we are moving from being observers and spectators to being participants.
The great opportunity for this transformation is provided Sunday after Sunday, in the invitation to move from being at the Liturgy to being in the Liturgy.
If you have been to the Middle East, or you have seen Fiddler on the Roof, you know that dancing at Jewish weddings is traditionally a male celebration.
At funerals in many Mediterranean countries, open mourning and weeping is a sign not just of individual grief, but of public grief, and of the esteem the community holds for the person who has died.
These traditions were passed on through the generations – by children learning from adults, and by children teaching each other.
In this morning’s Gospel reading, we see how Christ has noticed this in the streets and the back alleys as he moves through the towns and cities.
He sees the children playing, the boys playing wedding dances, and the girls playing funeral wailing and mourning.
He notices the ways in which children can reproach each other for not joining in their playfulness:
We played the flute for you, and you did not dance;
we wailed, and you did not mourn. (verse 17)
Even as he speaks there is playfulness in the way Jesus phrases his observation, there is humour in the way he uses words that rhyme for dance and mourn at the end of each line of the children’s taunts.
Perhaps he is repeating an everyday rebuke at the time for people who stand back from what others are doing.
The boys playing tin whistles and tin drums are learning to become adult men. The girls wailing and beating their breasts in mock weeping are learning to become adult women. Each group is growing into the roles and rituals that will be expected of them when they mature.
Like all good children’s games, the point is the game, not who wins.
When we refuse to take part in the game, in the ritual, we refuse to take part in the shaping of society, we are in danger of denying our shared culture, denying our shared humanity.
If I stand back detached, and remain a mere observer of the joys and sorrow in the lives of others, I am not sharing in their humanity.
And in not sharing in your humanity, I am failing to acknowledge that you too are made in the image and likeness of God.
But when we rejoice with people in their joys, and when we mourn with people in their sorrows, we are putting into practice what the doctrine of the Trinity teaches us about us being not only made in the image and likeness of God individually but communally and collectively too as humanity.
Imagine going to a wedding but not getting onto the floor and dancing (Photograph: Patrick Comerford)
Today’s Prayers (Friday 12 December 2025):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Divine Sufficiency’ (pp 8-9). This theme was introduced on Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Friday 12 December 2025) invites us to pray:
We pray for justice in Guatemala, asking that leaders act with integrity, end corruption, and promote policies that allow all people to live with dignity.
Collect:
O Lord, raise up, we pray, your power
and come among us,
and with great might succour us;
that whereas, through our sins and wickedness
we are grievously hindered
in running the race that is set before us,
your bountiful grace and mercy
may speedily help and deliver us;
through Jesus Christ your Son our Lord,
to whom with you and the Holy Spirit,
be honour and glory, now and for ever.
Post Communion:
Father in heaven,
who sent your Son to redeem the world
and will send him again to be our judge:
give us grace so to imitate him
in the humility and purity of his first coming
that, when he comes again,
we may be ready to greet him
with joyful love and firm faith;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
purify our hearts and minds,
that when your Son Jesus Christ comes again
as judge and saviour
we may be ready to receive him,
who is our Lord and our God.
Yesterday’s Reflections
Continued Tomorrow
Peter Brueghel the Younger, ‘A Peasant Wedding’ (1620), in the National Gallery of Ireland (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We have passed the half-way into the Season of Advent, and the countdown to Christmas seems to be gathering pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2025). Before today begins and before I catch my buses to Oxford, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 17) … ‘Τα κάλαντα’ (‘Carols’), Νικηφόρος Λύτρας (Nikiphoros Lytras)
Matthew 11: 16-19 (NRSVA):
[Jesus said:] 16 ‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
we wailed, and you did not mourn.”
18 For John came neither eating nor drinking, and they say, “He has a demon”; 19 the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Yet wisdom is vindicated by her deeds.’
Marc Chagall’s painting ‘The Fiddler’ (1913) … inspired the title of the film ‘Fiddler on the Roof’ (1971)
Today’s reflection:
The theme in the lectionary readings last Sunday for Advent II (7 December 2025) was the Prophets, while next Sunday the theme is Saint John the Baptist (Advent III, 14 December 2025). Those two themes continue to be linked in this morning’s Gospel reading at the Eucharist (Matthew 11: 11-19), when Christ contrasts the reasons John was rejected with the reasons he is criticised.
Have you ever stayed up late, far too late, too late into the night, watching your favourite sport late at night on the television?
The World Cup qualifiers, the Test matches in Australia, late-night golf and tennis – they all offer gripping entertainment.
And even when the team we support or the players we identify with do not qualify, we keep on watching, waiting and hoping.
If this is you, if you sit on the edge of your chair rather than resting back on a comfortable cushion, then you know the difference between being a spectator and being a participant.
You don’t have to fly any flags from your window, or have your face painted to still enter into the spirit of great sporting events.
Entering into the spirit of a game moves us from being mere spectators to feeling we truly are participants … that every shout and every roar is a passionate response, is true encouragement, is wish fulfilment … the more passion the more we not only hope but believe that our team is going to win.
When we go to baptisms, weddings and funerals, the attitude we go with makes a world of difference: do I go as a spectator or as a participant?
Imagine going to a funeral and failing to offer sympathy to those who are grieving and mourning.
Imagine going to a wedding reception, but not taking your place at the table, not cheering the bride and groom, not getting onto the floor and dancing.
Sometimes we can get a little too precious, a little too worried about sending out the wrong signals. If we stand back, then like John the Baptist in this morning’s Gospel reading are we in danger of being reproached for being aloof from others (see Matthew 11: 18)? If we enjoy ourselves, then, like Jesus in this morning’s Gospel reading, are we going to be seen as too interested in eating and drinking (verse 19; cf Romans 7: 15-16)?
When we go to church on Sundays, we have to ask ourselves whether we are here as spectators or as participants.
When we join in waves and chants at a football match, when join in the dance at weddings, when we sing the hymns and enter into the prayers in church on a Sunday, we are moving from being observers and spectators to being participants.
The great opportunity for this transformation is provided Sunday after Sunday, in the invitation to move from being at the Liturgy to being in the Liturgy.
If you have been to the Middle East, or you have seen Fiddler on the Roof, you know that dancing at Jewish weddings is traditionally a male celebration.
At funerals in many Mediterranean countries, open mourning and weeping is a sign not just of individual grief, but of public grief, and of the esteem the community holds for the person who has died.
These traditions were passed on through the generations – by children learning from adults, and by children teaching each other.
In this morning’s Gospel reading, we see how Christ has noticed this in the streets and the back alleys as he moves through the towns and cities.
He sees the children playing, the boys playing wedding dances, and the girls playing funeral wailing and mourning.
He notices the ways in which children can reproach each other for not joining in their playfulness:
We played the flute for you, and you did not dance;
we wailed, and you did not mourn. (verse 17)
Even as he speaks there is playfulness in the way Jesus phrases his observation, there is humour in the way he uses words that rhyme for dance and mourn at the end of each line of the children’s taunts.
Perhaps he is repeating an everyday rebuke at the time for people who stand back from what others are doing.
The boys playing tin whistles and tin drums are learning to become adult men. The girls wailing and beating their breasts in mock weeping are learning to become adult women. Each group is growing into the roles and rituals that will be expected of them when they mature.
Like all good children’s games, the point is the game, not who wins.
When we refuse to take part in the game, in the ritual, we refuse to take part in the shaping of society, we are in danger of denying our shared culture, denying our shared humanity.
If I stand back detached, and remain a mere observer of the joys and sorrow in the lives of others, I am not sharing in their humanity.
And in not sharing in your humanity, I am failing to acknowledge that you too are made in the image and likeness of God.
But when we rejoice with people in their joys, and when we mourn with people in their sorrows, we are putting into practice what the doctrine of the Trinity teaches us about us being not only made in the image and likeness of God individually but communally and collectively too as humanity.
Imagine going to a wedding but not getting onto the floor and dancing (Photograph: Patrick Comerford)
Today’s Prayers (Friday 12 December 2025):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Divine Sufficiency’ (pp 8-9). This theme was introduced on Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Friday 12 December 2025) invites us to pray:
We pray for justice in Guatemala, asking that leaders act with integrity, end corruption, and promote policies that allow all people to live with dignity.
Collect:
O Lord, raise up, we pray, your power
and come among us,
and with great might succour us;
that whereas, through our sins and wickedness
we are grievously hindered
in running the race that is set before us,
your bountiful grace and mercy
may speedily help and deliver us;
through Jesus Christ your Son our Lord,
to whom with you and the Holy Spirit,
be honour and glory, now and for ever.
Post Communion:
Father in heaven,
who sent your Son to redeem the world
and will send him again to be our judge:
give us grace so to imitate him
in the humility and purity of his first coming
that, when he comes again,
we may be ready to greet him
with joyful love and firm faith;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
purify our hearts and minds,
that when your Son Jesus Christ comes again
as judge and saviour
we may be ready to receive him,
who is our Lord and our God.
Yesterday’s Reflections
Continued Tomorrow
Peter Brueghel the Younger, ‘A Peasant Wedding’ (1620), in the National Gallery of Ireland (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
11 December 2025
Fading memories of the Morris
assembly works at the former
Brittain motors site in Rathmines
The former Brittain Motors site on Lower Rathmines, included flanking ‘In’ and ‘Out’ wings designed by Arnold Francis Hendy (Photograph: Patrick Comerford, 2025)
Patrick Comerford
My childhood memories are patchy and are not connected in any sort of ‘joined-up writing’. What I think are memories from infancy may, in fact, be founded on the few photographs I have from those early years, with either the photographs providing the memories or the memories being based on the images in those old photographs.
These few black-and-out photographs are over 70 years old, and most of them show me in the small garden in front of my grandmother’s farmhouse at Moonwee, near Cappoquin in west Waterford, or an unknown beach. In all these photographs I am with my foster-mother Peggy Kerr, the dogs that were family pets but that also worked on the farm, and the family car, an old black Morris Minor ZL 5776, made in 1949.
I thought of that old Morris Minor and wondered about those photographs and memories during my visit to Dublin last week as I stood outside the former Brittain Motors assembly plant on Lower Rathmines Road, beside Portobello Bridge. I was in Dublin for the launch of Salvador Ryan’s new book, Childhood and the Irish in the Royal Irish Academy the previous night. My two chapters in this book are about the Portobello and ‘Little Jerusalem’ area, so I should have expected memories of the area would come rushing back into my my mind the next monrning.
The decorated stucco Victorian house at the centre of the former Brittain Motors site in Rathmines (Photograph: Patrick Comerford, 2025)
Brittain Motors or GA Brittain Ltd was a car assembly plant and not just a dealership. There, during my childhood, popular models from the UK were assembled, including the Morris Minor and the Mini. It was the first company outside Britain to assemble the Morris Minor, receiving the first ‘completely knocked down’ (CKD) export kits, and production continued until 1971.
The Irish-assembled cars sometimes used a different paint palette than their UK counterparts, and the locally popular colours included dark brown.
These cars were built at the Morris Minor and Mini plant in Oxford, and then taken to production locations across Europe, including Slovenia, Italy, Malta, Portugal, Spain, Belgium and the Netherlands, as well as the assembly site at Portobello in Dublin. In addition, there was a service facility in Ringsend, close to what is now the Aviva Stadium.
When the Mini was launched in 1959, it was an overnight success in Ireland. But before the car could be sold in the Republic, all the component parts had to be packed in wooden crates in the UK, shipped to the Port of Dublin, and then assembled by the Brittain Group in Dublin.
I remember watching the assembled cars being lined up on Rathmines Road as I walked to parent’s home in Harold’s Cross from school, enthralled not only by their appearance but by the Brittain Motors building, with its ‘In’ and ‘Out’ lettering over the entrance and exit gates, bookending a splendid decorated stucco house.
A faded sign is a reminder that the house was once known as Grand Canal House (Photograph: Patrick Comerford, 2025)
I was young and naïve and at the age of eight or nine, in 1960 or 1961, all I hoped and wished Santa would leave for me under the tree for Christmas was a model yellow Mini. That Christmas night, I crept downstairs in the middle of the night to find it and to play with it in the silence between Christmas Eve and Christmas morning. But from his bedroom above, my father could see the light I had switched on, casting its beams on the front garden. In his characteristic anger, he rushed down, promptly confiscated it, never to be seen again.
But the petty, almost vindictive, attitudes of an adult parent to a playful young boy failed to dull my fascination with the Morris assembly plant at Brittain’s premises on Lower Rathmines Road until I was sent away to boarding school in the mid-1960s.
Soon after, the Brittain Group and their rivals Lincoln and Nolan Ltd – who also assembled the Mini at New Wapping Street in East Wall – amalgamated in 1967 or 1968 and became the BLN Motor Company, moving to the Naas Road on the west side of Dublin. The company was then bought by the Smith Group which assembled Renault cars in Wexford. Following the BLN merger, the Mini assembly franchise went to Reg Armstrong Motors in Ringsend.
As I stood last week looking at the former Brittain works on Lower Rathmines Road, near Portobello Bridge, those memories from 60 years or more ago came back as though it had all been only last year.
The 1930 parts of the Brittain site was designed by the Dublin-based architect Arnold Francis Hendy (1894-1958) of Kaye-Parry & Ross and were built by H&J Martin, founded in 1840, whose great buildings include the Grand Opera House, Belfast (1895), he Slieve Donard Hotel (1898), and Belfast City Hall in 1898.
Hendy was born in Plymouth and after World War I in Palestine and France with the Devonshire Regiment, he moved to Dublin and trained as an architect with WH Byrne & Son. As a student of the RIAI, he won the Downes Bronze Medal in 1920-1921 and the Institute Prize in 1921-1922. He joined Kaye-Parry & Ross in 1924 and soon became a partner.
After George Murray Ross died in 1927 and William Kaye-Parry died in 1932, Hendy carried on the practice under the same name until he died in 1958. His works include the Church of Our Lady of the Wayside, Kilternan (1929), the Pembroke Library (1929), Ballsbridge, No 35-36 Westmoreland Street (1935), on the corner with Fleet Street, for the Pearl Assurance Co (1935), Archer’s Garage (1948) on Fenian Street, the Top Hat ballroom (1953) in Dun Laoghaire, and a number of housing estates in Dublin.
Hendy died in 1958 and his firm continued as Kaye-Parry, Ross & Hendy until ca 1965, and then as Kaye-Parry & Partners until the early 1970s.
Many stucco details remain on the original 19th century house (Photograph: Patrick Comerford, 2025)
The central, decorated stucco house between Hendy’s ‘In’ and ‘Out’ wings of the former Brittain premises retains its charm and Victorian details. But so far I have been unable to find out who was its original architect.
The building is a fine, late 19th century, two storey over basement, five-bay building, with many remaining architectural features, both externally and internally. It appears to have been originally built as office accommodation for the adjoining works, which were originally a building contractors before becoming Brittain Motors.
Faded lettering on a decorative shield above the door indicates the house was once known as Grand Canal House. In the post-Brittain years, it became the offices of Liam Carroll (1950-2021) Zoe Developments, one of the biggest builders of residential properties in the 1990s, and was known as La Touche House, an acknowledgement that the real, official name of Portobello Bridge nearby is La Touche Bridge, built in 1791.
Nearby Portobello Bridge was built as La Touche Bridge in 1791 (Photograph: Patrick Comerford, 2025)
Before he went bankrupt, Carroll was described by Kathy Sherridan in The Irish Times as ‘a billionaire developer who flies Ryanair and writes his own cheques’. He was regarded as ‘a maverick, a reclusive puzzle wrapped in an enigma’.
There were proposals in 2017 to turn Grand Canal House into an eight-bedroom annexe for the nearby Portobello Hotel, on the other side of the bridge on Richmond Street. It now seems to be used for sheltered housing, while other parts of the Brittain site include a café, solicitor’s offices, apartments and what appears to be sheltered housing.
Sadly, the ‘Out’ lettering is now missing from Hendy’s paired ‘In’ and ‘Out’ windows.
The fall of Liam Carroll and the sale of his property portfolios by NAMA are among the many fading memories of the ‘Celtic Tiger’. My memories of the Brittain assembly site and that dinky Mini Minor or Austin 7 one of Christmas in the early 1960s could easily have become another offering for Salvador Ryain’s Childhood and the Irish. Meanwhile, I’d still like to find out more about the architect and the history of the former Grand Canal House, at the centre of the former Brittain site on Lower Rathmines Road.
With ZL 5776 outside my grandmother’s house in Cappoquin, Co Waterford (Photograph: Patrick Comerford collection)
Patrick Comerford
My childhood memories are patchy and are not connected in any sort of ‘joined-up writing’. What I think are memories from infancy may, in fact, be founded on the few photographs I have from those early years, with either the photographs providing the memories or the memories being based on the images in those old photographs.
These few black-and-out photographs are over 70 years old, and most of them show me in the small garden in front of my grandmother’s farmhouse at Moonwee, near Cappoquin in west Waterford, or an unknown beach. In all these photographs I am with my foster-mother Peggy Kerr, the dogs that were family pets but that also worked on the farm, and the family car, an old black Morris Minor ZL 5776, made in 1949.
I thought of that old Morris Minor and wondered about those photographs and memories during my visit to Dublin last week as I stood outside the former Brittain Motors assembly plant on Lower Rathmines Road, beside Portobello Bridge. I was in Dublin for the launch of Salvador Ryan’s new book, Childhood and the Irish in the Royal Irish Academy the previous night. My two chapters in this book are about the Portobello and ‘Little Jerusalem’ area, so I should have expected memories of the area would come rushing back into my my mind the next monrning.
The decorated stucco Victorian house at the centre of the former Brittain Motors site in Rathmines (Photograph: Patrick Comerford, 2025)
Brittain Motors or GA Brittain Ltd was a car assembly plant and not just a dealership. There, during my childhood, popular models from the UK were assembled, including the Morris Minor and the Mini. It was the first company outside Britain to assemble the Morris Minor, receiving the first ‘completely knocked down’ (CKD) export kits, and production continued until 1971.
The Irish-assembled cars sometimes used a different paint palette than their UK counterparts, and the locally popular colours included dark brown.
These cars were built at the Morris Minor and Mini plant in Oxford, and then taken to production locations across Europe, including Slovenia, Italy, Malta, Portugal, Spain, Belgium and the Netherlands, as well as the assembly site at Portobello in Dublin. In addition, there was a service facility in Ringsend, close to what is now the Aviva Stadium.
When the Mini was launched in 1959, it was an overnight success in Ireland. But before the car could be sold in the Republic, all the component parts had to be packed in wooden crates in the UK, shipped to the Port of Dublin, and then assembled by the Brittain Group in Dublin.
I remember watching the assembled cars being lined up on Rathmines Road as I walked to parent’s home in Harold’s Cross from school, enthralled not only by their appearance but by the Brittain Motors building, with its ‘In’ and ‘Out’ lettering over the entrance and exit gates, bookending a splendid decorated stucco house.
A faded sign is a reminder that the house was once known as Grand Canal House (Photograph: Patrick Comerford, 2025)
I was young and naïve and at the age of eight or nine, in 1960 or 1961, all I hoped and wished Santa would leave for me under the tree for Christmas was a model yellow Mini. That Christmas night, I crept downstairs in the middle of the night to find it and to play with it in the silence between Christmas Eve and Christmas morning. But from his bedroom above, my father could see the light I had switched on, casting its beams on the front garden. In his characteristic anger, he rushed down, promptly confiscated it, never to be seen again.
But the petty, almost vindictive, attitudes of an adult parent to a playful young boy failed to dull my fascination with the Morris assembly plant at Brittain’s premises on Lower Rathmines Road until I was sent away to boarding school in the mid-1960s.
Soon after, the Brittain Group and their rivals Lincoln and Nolan Ltd – who also assembled the Mini at New Wapping Street in East Wall – amalgamated in 1967 or 1968 and became the BLN Motor Company, moving to the Naas Road on the west side of Dublin. The company was then bought by the Smith Group which assembled Renault cars in Wexford. Following the BLN merger, the Mini assembly franchise went to Reg Armstrong Motors in Ringsend.
As I stood last week looking at the former Brittain works on Lower Rathmines Road, near Portobello Bridge, those memories from 60 years or more ago came back as though it had all been only last year.
The 1930 parts of the Brittain site was designed by the Dublin-based architect Arnold Francis Hendy (1894-1958) of Kaye-Parry & Ross and were built by H&J Martin, founded in 1840, whose great buildings include the Grand Opera House, Belfast (1895), he Slieve Donard Hotel (1898), and Belfast City Hall in 1898.
Hendy was born in Plymouth and after World War I in Palestine and France with the Devonshire Regiment, he moved to Dublin and trained as an architect with WH Byrne & Son. As a student of the RIAI, he won the Downes Bronze Medal in 1920-1921 and the Institute Prize in 1921-1922. He joined Kaye-Parry & Ross in 1924 and soon became a partner.
After George Murray Ross died in 1927 and William Kaye-Parry died in 1932, Hendy carried on the practice under the same name until he died in 1958. His works include the Church of Our Lady of the Wayside, Kilternan (1929), the Pembroke Library (1929), Ballsbridge, No 35-36 Westmoreland Street (1935), on the corner with Fleet Street, for the Pearl Assurance Co (1935), Archer’s Garage (1948) on Fenian Street, the Top Hat ballroom (1953) in Dun Laoghaire, and a number of housing estates in Dublin.
Hendy died in 1958 and his firm continued as Kaye-Parry, Ross & Hendy until ca 1965, and then as Kaye-Parry & Partners until the early 1970s.
Many stucco details remain on the original 19th century house (Photograph: Patrick Comerford, 2025)
The central, decorated stucco house between Hendy’s ‘In’ and ‘Out’ wings of the former Brittain premises retains its charm and Victorian details. But so far I have been unable to find out who was its original architect.
The building is a fine, late 19th century, two storey over basement, five-bay building, with many remaining architectural features, both externally and internally. It appears to have been originally built as office accommodation for the adjoining works, which were originally a building contractors before becoming Brittain Motors.
Faded lettering on a decorative shield above the door indicates the house was once known as Grand Canal House. In the post-Brittain years, it became the offices of Liam Carroll (1950-2021) Zoe Developments, one of the biggest builders of residential properties in the 1990s, and was known as La Touche House, an acknowledgement that the real, official name of Portobello Bridge nearby is La Touche Bridge, built in 1791.
Nearby Portobello Bridge was built as La Touche Bridge in 1791 (Photograph: Patrick Comerford, 2025)
Before he went bankrupt, Carroll was described by Kathy Sherridan in The Irish Times as ‘a billionaire developer who flies Ryanair and writes his own cheques’. He was regarded as ‘a maverick, a reclusive puzzle wrapped in an enigma’.
There were proposals in 2017 to turn Grand Canal House into an eight-bedroom annexe for the nearby Portobello Hotel, on the other side of the bridge on Richmond Street. It now seems to be used for sheltered housing, while other parts of the Brittain site include a café, solicitor’s offices, apartments and what appears to be sheltered housing.
Sadly, the ‘Out’ lettering is now missing from Hendy’s paired ‘In’ and ‘Out’ windows.
The fall of Liam Carroll and the sale of his property portfolios by NAMA are among the many fading memories of the ‘Celtic Tiger’. My memories of the Brittain assembly site and that dinky Mini Minor or Austin 7 one of Christmas in the early 1960s could easily have become another offering for Salvador Ryain’s Childhood and the Irish. Meanwhile, I’d still like to find out more about the architect and the history of the former Grand Canal House, at the centre of the former Brittain site on Lower Rathmines Road.
With ZL 5776 outside my grandmother’s house in Cappoquin, Co Waterford (Photograph: Patrick Comerford collection)
An Advent Calendar with Patrick Comerford: 12, 11 December 2025
Advent wreaths in Market Square and in Church Street, Stony Stratford (Photographs: Patrick Comerford, 2025)
We are half-way through Advent this year and the week began with the Second Sunday of Advent (Advent II, 7 December 2025). At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
The Christmas cracker I pulled at lunch in Wolverton yesterday with clerical colleagues in the Milton Keynes Deanery included this one-liner: ‘Why is it getting harder to buy Christmas calendars? It’s because their days are numbered.’
My image for my Advent Calendar today is a collage of Advent Wreaths on my neighbours’ houses on Church Street and in Market Square in Stony Stratford.
My choice of an Advent hymn or carol yesterday was the ‘Sussex Carol’, one of the carols or hymns the Choir in Saint Mary and Saint Giles Church is rehearsing in Stony Stratford this Advent. So today I have chosen the ‘Wexford Carol’, which has similar words, a similar tune, and a parallel story.
‘The Wexford Carol’ is said to date from the 12th century. It is one of the oldest-known Irish carols and is also one of the oldest surviving Christmas carols in the European tradition. Many musicians and listeners find this carol is unique and believe it has a distinctly Irish character.
The carol is thought to have originated in Co Wexford, but there are many traditions about this poem and song. For many years it was said that only men should sing it, although since it gained a new popularity from the 1990s on, many popular female artists have also recorded it since it gained a new popularity from the 1990s onward.
The Wexford Carol found new attention in the early 20th century due to the work of Dr William Henry Grattan Flood (1857-1928), who was the organist and musical director at Saint Aidan’s Cathedral, Enniscorthy, Co Wexford, and the author of The History of the Diocese of Ferns (1916). According to the Revd Joseph Ranson, in a paper in The Past (1949), this carol was discovered by Grattan Flood in Co Wexford. He transcribed the carol from a local singer, and it was published in 1928, the year of his death, as No 14 in the Oxford Book of Carols, edited by Percy Dearmer, Martin Shaw and Ralph Vaughan Williams.
The carol was quickly included in collections of carols and Christmas poems around the world. It is sometimes known as the ‘Enniscorthy Carol,’ and was recorded under that title by the Choir of Christ Church Cathedral, Dublin, on a Christmas recording in 1997. It is also known by its first verse, ‘Good people all this Christmas time.’
The New Oxford Book Of Carols, in a detailed footnote, says: Grattan-Flood ‘lived in Enniscorthy from 1895 until his death, and […] took down the words and tune from a local singer; after revising the text, he sent the carol to the editors of The Oxford Book of Carols, who printed it as the ‘Wexford Carol’.’ However, the note continues with more detail showing the text to be English in origin, and verses 1, 2, 4, are 5 are from William Henry Shawcross’s Old Castleton Christmas Carols. Certainly, the Irish-language version seems to be a translation from English, as it is unlikely that any carol was written in Irish in English-speaking Co Wexford.
The Wexford Carol is often associated with the Kilmore Carols from Kilmore, Co Wexford, and it is often attributed to Bishop Luke Wadding of Ferns and his collection of carols, first published in Ghent in 1684. Wadding’s little book had the lengthy title: A small garland of pious and godly songs composed by a devout man, for the solace of his friends and neighbours in their afflictions. The sweet and the sower, the nettle and the flower, the thorne and the rose, this garland compose.
Luke Wadding (not to be confused with his kinsman, the 17th-century Franciscan theologian from Waterford of the same name), whose family came from Ballycogley Castle, Co Wexford, was the Catholic bishop of Ferns, and lived in Wexford town. His book contains some religious ‘posies’ or poems written for the disinherited gentry of Co Wexford as well as 11 Christmas songs, two of which are sung to this day in Kilmore.
A similar carol is found in Revd William Devereux’s A New Garland Containing Songs for Christmas (1728). Father William Devereux (1696-1771), from Tacumshane, was Parish Priest of Drinagh, near Wexford, in 1730-1771, and wrote several carols.
The Wexford Carol is sometimes confused too with ‘The Sussex Carol,’ also referred to by its first line: ‘On Christmas night all Christians sing’, which I discussed in my ‘Advent Calendar’ series yesterday.
Kilmore Quay … ‘The Wexford Carol’ is often associated with the Kilmore Carols from Kilmore, Co Wexford (Photograph: Patrick Comerford)
The Wexford Carol
Good people all, this Christmas-time,
Consider well and bear in mind
What our good God for us has done,
In sending His beloved Son.
With Mary holy we should pray
To God with love this Christmas Day:
In Bethlehem upon that morn
There was a blessed Messiah born.
The night before that happy tide
The noble Virgin and her guide
Were long time seeking up and down
To find a lodging in the town.
But mark how all things came to pass;
From every door repelled alas!
As long foretold, their refuge all
Was but an humble ox’s stall.
There were three wise men from afar
Directed by a glorious star,
And on they wandered night and day
Until they came where Jesus lay,
And when they came unto that place
Where our beloved Messiah was,
They humbly cast them at his feet,
With gifts of gold and incense sweet.
Near Bethlehem did shepherds keep
Their flocks of lambs and feeding sheep;
To whom God’s angels did appear,
Which put the shepherds in great fear.
“Prepare and go,” the angels said,
“To Bethlehem, be not afraid;
For there you’ll find, this happy morn,
A princely Babe, sweet Jesus born.”
With thankful heart and joyful mind,
The shepherds went the Babe to find,
And as God’s angel had foretold,
They did our Saviour Christ behold.
Within a manger He was laid,
And by his side the Virgin Maid,
As long foretold, there was a blessed Messiah born.
We are half-way through Advent this year and the week began with the Second Sunday of Advent (Advent II, 7 December 2025). At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
The Christmas cracker I pulled at lunch in Wolverton yesterday with clerical colleagues in the Milton Keynes Deanery included this one-liner: ‘Why is it getting harder to buy Christmas calendars? It’s because their days are numbered.’
My image for my Advent Calendar today is a collage of Advent Wreaths on my neighbours’ houses on Church Street and in Market Square in Stony Stratford.
My choice of an Advent hymn or carol yesterday was the ‘Sussex Carol’, one of the carols or hymns the Choir in Saint Mary and Saint Giles Church is rehearsing in Stony Stratford this Advent. So today I have chosen the ‘Wexford Carol’, which has similar words, a similar tune, and a parallel story.
‘The Wexford Carol’ is said to date from the 12th century. It is one of the oldest-known Irish carols and is also one of the oldest surviving Christmas carols in the European tradition. Many musicians and listeners find this carol is unique and believe it has a distinctly Irish character.
The carol is thought to have originated in Co Wexford, but there are many traditions about this poem and song. For many years it was said that only men should sing it, although since it gained a new popularity from the 1990s on, many popular female artists have also recorded it since it gained a new popularity from the 1990s onward.
The Wexford Carol found new attention in the early 20th century due to the work of Dr William Henry Grattan Flood (1857-1928), who was the organist and musical director at Saint Aidan’s Cathedral, Enniscorthy, Co Wexford, and the author of The History of the Diocese of Ferns (1916). According to the Revd Joseph Ranson, in a paper in The Past (1949), this carol was discovered by Grattan Flood in Co Wexford. He transcribed the carol from a local singer, and it was published in 1928, the year of his death, as No 14 in the Oxford Book of Carols, edited by Percy Dearmer, Martin Shaw and Ralph Vaughan Williams.
The carol was quickly included in collections of carols and Christmas poems around the world. It is sometimes known as the ‘Enniscorthy Carol,’ and was recorded under that title by the Choir of Christ Church Cathedral, Dublin, on a Christmas recording in 1997. It is also known by its first verse, ‘Good people all this Christmas time.’
The New Oxford Book Of Carols, in a detailed footnote, says: Grattan-Flood ‘lived in Enniscorthy from 1895 until his death, and […] took down the words and tune from a local singer; after revising the text, he sent the carol to the editors of The Oxford Book of Carols, who printed it as the ‘Wexford Carol’.’ However, the note continues with more detail showing the text to be English in origin, and verses 1, 2, 4, are 5 are from William Henry Shawcross’s Old Castleton Christmas Carols. Certainly, the Irish-language version seems to be a translation from English, as it is unlikely that any carol was written in Irish in English-speaking Co Wexford.
The Wexford Carol is often associated with the Kilmore Carols from Kilmore, Co Wexford, and it is often attributed to Bishop Luke Wadding of Ferns and his collection of carols, first published in Ghent in 1684. Wadding’s little book had the lengthy title: A small garland of pious and godly songs composed by a devout man, for the solace of his friends and neighbours in their afflictions. The sweet and the sower, the nettle and the flower, the thorne and the rose, this garland compose.
Luke Wadding (not to be confused with his kinsman, the 17th-century Franciscan theologian from Waterford of the same name), whose family came from Ballycogley Castle, Co Wexford, was the Catholic bishop of Ferns, and lived in Wexford town. His book contains some religious ‘posies’ or poems written for the disinherited gentry of Co Wexford as well as 11 Christmas songs, two of which are sung to this day in Kilmore.
A similar carol is found in Revd William Devereux’s A New Garland Containing Songs for Christmas (1728). Father William Devereux (1696-1771), from Tacumshane, was Parish Priest of Drinagh, near Wexford, in 1730-1771, and wrote several carols.
The Wexford Carol is sometimes confused too with ‘The Sussex Carol,’ also referred to by its first line: ‘On Christmas night all Christians sing’, which I discussed in my ‘Advent Calendar’ series yesterday.
Kilmore Quay … ‘The Wexford Carol’ is often associated with the Kilmore Carols from Kilmore, Co Wexford (Photograph: Patrick Comerford)
The Wexford Carol
Good people all, this Christmas-time,
Consider well and bear in mind
What our good God for us has done,
In sending His beloved Son.
With Mary holy we should pray
To God with love this Christmas Day:
In Bethlehem upon that morn
There was a blessed Messiah born.
The night before that happy tide
The noble Virgin and her guide
Were long time seeking up and down
To find a lodging in the town.
But mark how all things came to pass;
From every door repelled alas!
As long foretold, their refuge all
Was but an humble ox’s stall.
There were three wise men from afar
Directed by a glorious star,
And on they wandered night and day
Until they came where Jesus lay,
And when they came unto that place
Where our beloved Messiah was,
They humbly cast them at his feet,
With gifts of gold and incense sweet.
Near Bethlehem did shepherds keep
Their flocks of lambs and feeding sheep;
To whom God’s angels did appear,
Which put the shepherds in great fear.
“Prepare and go,” the angels said,
“To Bethlehem, be not afraid;
For there you’ll find, this happy morn,
A princely Babe, sweet Jesus born.”
With thankful heart and joyful mind,
The shepherds went the Babe to find,
And as God’s angel had foretold,
They did our Saviour Christ behold.
Within a manger He was laid,
And by his side the Virgin Maid,
As long foretold, there was a blessed Messiah born.
Daily prayer in Advent 2025:
12, Thursday 11 December 2025
A gate in the churchyard in Farewell, Lichfield, the site of a mediaeval Benedictine house … the Rule of Saint Benedict begins: ‘Listen’ (Photograph: Patrick Comerford)
Patrick Comerford
We are half-way into the Season of Advent today, and the real countdown to Christmas continues to gather pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2025).
I have a long return journey to and from Heathrow Airport this morning, and later this afternoon I am involved in rehearsals for Stony Live next month with a play-reading group in Stony Stratford. The day has already begun for me, and I am on my way back to Stony Stratford from Heathrow. But I have taken some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘And if you are willing to accept it, he is Elijah who is to come’ (Matthew 11: 14) … an icon of the Prophet Elijah in a hilltop chapel near Georgioupoli in Crete (Photograph: Patrick Comerford)
Matthew 11: 11-15 (NRSVA):
[Jesus said:] 11 ‘Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. 12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John came; 14 and if you are willing to accept it, he is Elijah who is to come. 15 Let anyone with ears listen!’
An icon of Saint Benedict (right) and Saint Francis (left) in Saint Bene’t’s Church, Cambridge … the Rule of Saint Benedict begins with the word ‘Listen’ (Photograph: Patrick Comerford)
Today’s reflection:
The theme in the lectionary readings last Sunday for Advent II (7 December 2025) was the Prophets, while next Sunday the theme is Saint John the Baptist (Advent III, 14 December 2025). Those two themes are linked in this morning’s Gospel reading at the Eucharist (Matthew 11: 11-15), when Christ compares John with Elijah and the prophets.
The reading ends with the admonition: ‘Let anyone with ears listen!’ (verse 15).
Saint Benedict begins his Rule with the word listen, ausculta: ‘Listen carefully, child of God, to the guidance of your teacher. Attend to the message you hear and make sure it pierces your heart, so that you may accept it in willing freedom and fulfil by the way you live the directions that come from your loving Father’ (Rule of Saint Benedict, Prologue 1, translated by Patrick Barry). His advice is as short and as succinct a directive on how to prepare to pray as I can find.
The major themes in Saint Benedict’s Rule are community, prayer, hospitality, study, work, humility, stability, peace and listening.
This distinction between liturgical prayer and private prayer, which is familiar to modern spirituality, was unknown to the early monks. Apart from one short reference to prayer outside the office, Chapter 20 of the Rule is concerned with the silent prayer that is a response to the psalm. Listening to the word of God was a necessary prelude to every prayer, and prayer was the natural response to every psalm.
When a scribe asks Jesus which of the 613 traditional commandments in Judaism is the most important (see Matthew 22: 34-40; Mark 12: 28-34; Luke 10: 25-28), Christ offers not one but two commandments or laws, though neither is found in the Ten Commandments (see Exodus 20: 1-17 and Deuteronomy 5: 4-21). Instead, Christ steps outside the Ten Commandments when he quotes from two other sections in the Bible (Deuteronomy 6: 4-5, Leviticus 19: 18).
And the first command Christ quotes is the Shema, ‘Hear, O Israel, …’ (שְׁמַע יִשְׂרָאֵל) (Mark 12: 29), recited twice daily by pious Jews.
The Shema, שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד, is composed from two separate passages in the Book Deuteronomy (Deuteronomy 6: 4-9, 11: 13-21), and to this day it is recited twice daily in Jewish practice.
The Hebrew word Shema is translated as ‘listen’ or ‘hear.’ But it means more than to just hear the sound, it means ‘to pay attention to, or to ‘focus on’. In fact, it has an even deeper meaning, requiring the listener or hearer to ‘respond to what you hear’. It calls for a response to what I hear or I am told, to act upon or do something related to the command.
In other words, shema often means ‘Listen and Obey.’ They are two sides of the same coin so what comes to my ear is understood and results in action. Not to not take proper action, not to respond, not to follow in discipleship is to not listen at all.
It is a universal Jewish custom to cover the eyes with the right hand when saying the first six words of the Shema, the fundamental Jewish declaration of faith. It is said that in doing this, the person who is praying is able to concentrate properly without visual distractions. As the words are said, the focus is not just on their meaning, but also on accepting the yoke of heaven.
The person saying the Shema is expected to concentrate on the idea that God is the one and only true reality. This intention is so important that one who recites the words of this verse but does not think about its meaning is expected to recite it again. The response to hearing God’s word and believing in God is to love God.
The Jewish theologian, Professor Michael Fishbane of the University of Chicago, says this great exhortation is at the heart of the Hebrew Bible. In The Kiss of God (1996), he adds: ‘These words are also at the heart of Judaism and constitute its religious ideal’ (p 3).
In Jewish tradition, the word love stipulates loyalty and covenantal relationship. Each of these loves demands all: all my heart, all my soul and all my might. There is a progression here, moving from my heart or mind, to expanding to my soul or life force, and culminating in my might or locus of energy.
But the lawyer interpolates or enhances this verse, quoting it as: ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind.’ The addition ‘with all your mind’ (ἐν ὅλῃ τῇ διανοίᾳ σου, en ole te dianoia sou) is significant. Fishbane believes this is undoubtedly a lost midrashic reading of me’odekha (‘your might’) as mada‘akha (‘your mind’).
The mediaeval Jewish philosopher and theologian Maimonides describes a kenosis or self-emptying in prayer focused on the Shema that sets the mind on the course of loving God with all one’s heart (mind), soul and might. After this discipline is perfected, one is properly prepared to attend to things pertaining to the world.
So, it is consonant with Jewish tradition that the lawyer in Saint Luke’s account then moves to citing as the second command: ‘You shall love your neighbour as yourself’ (Leviticus 19: 18). Rabbi Avika, who lived at the end of the first and beginning of the second century CE, in the midrashic commentary or Sifre on Leviticus, refers to this command as ‘the greatest principle in the Law.’
Christ then echoes a verse in the Law: ‘You have given the right answer; do this and you will live’ (verse 28). Compare this with: ‘You shall keep my statutes and my ordinances; by doing this one shall live: I am the Lord’ (Leviticus 18: 5).
The promise of life comes not through inheritance or deeds, but through love – love of God, and love of neighbour.
Bishop Graham Usher of Norwich was one of the speakers at the USPG conference in 2021. He drew on the opening word of the Rule of Saint Benedict – ‘Listen’ – as he urged us to listen to the groan and cry of creation, to listen to the cry of the dispossessed, and to listen to God’s voice on how we can live more simply so that others might simply live.
Working in the Scriptorum in Ealing Abbey … listening and studying are major themes in the Rule of Saint Benedict (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 11 December 2025):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Divine Sufficiency’ (pp 8-9). This theme was introduced on Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Thursday 11 December 2025) invites us to pray:
We pray for a prophetic vision for the Church. May the Holy Spirit grant Christians in Guatemala a renewed calling to recognise that faith calls for engagement with the very structures that can cause suffering.
The Collect:
O Lord, raise up, we pray, your power
and come among us,
and with great might succour us;
that whereas, through our sins and wickedness
we are grievously hindered
in running the race that is set before us,
your bountiful grace and mercy
may speedily help and deliver us;
through Jesus Christ your Son our Lord,
to whom with you and the Holy Spirit,
be honour and glory, now and for ever.
The Post-Communion Prayer:
Father in heaven,
who sent your Son to redeem the world
and will send him again to be our judge:
give us grace so to imitate him
in the humility and purity of his first coming
that, when he comes again,
we may be ready to greet him
with joyful love and firm faith;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
purify our hearts and minds,
that when your Son Jesus Christ comes again
as judge and saviour
we may be ready to receive him,
who is our Lord and our God.
Yesterday’s Reflections
Continued Tomorrow
‘For all the prophets and the law prophesied until John came’ (Matthew 11: 13) … grapes on the vine in the cloister garden in Ealing Abbey (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are half-way into the Season of Advent today, and the real countdown to Christmas continues to gather pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2025).
I have a long return journey to and from Heathrow Airport this morning, and later this afternoon I am involved in rehearsals for Stony Live next month with a play-reading group in Stony Stratford. The day has already begun for me, and I am on my way back to Stony Stratford from Heathrow. But I have taken some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘And if you are willing to accept it, he is Elijah who is to come’ (Matthew 11: 14) … an icon of the Prophet Elijah in a hilltop chapel near Georgioupoli in Crete (Photograph: Patrick Comerford)
Matthew 11: 11-15 (NRSVA):
[Jesus said:] 11 ‘Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. 12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John came; 14 and if you are willing to accept it, he is Elijah who is to come. 15 Let anyone with ears listen!’
Today’s reflection:
The theme in the lectionary readings last Sunday for Advent II (7 December 2025) was the Prophets, while next Sunday the theme is Saint John the Baptist (Advent III, 14 December 2025). Those two themes are linked in this morning’s Gospel reading at the Eucharist (Matthew 11: 11-15), when Christ compares John with Elijah and the prophets.
The reading ends with the admonition: ‘Let anyone with ears listen!’ (verse 15).
Saint Benedict begins his Rule with the word listen, ausculta: ‘Listen carefully, child of God, to the guidance of your teacher. Attend to the message you hear and make sure it pierces your heart, so that you may accept it in willing freedom and fulfil by the way you live the directions that come from your loving Father’ (Rule of Saint Benedict, Prologue 1, translated by Patrick Barry). His advice is as short and as succinct a directive on how to prepare to pray as I can find.
The major themes in Saint Benedict’s Rule are community, prayer, hospitality, study, work, humility, stability, peace and listening.
This distinction between liturgical prayer and private prayer, which is familiar to modern spirituality, was unknown to the early monks. Apart from one short reference to prayer outside the office, Chapter 20 of the Rule is concerned with the silent prayer that is a response to the psalm. Listening to the word of God was a necessary prelude to every prayer, and prayer was the natural response to every psalm.
When a scribe asks Jesus which of the 613 traditional commandments in Judaism is the most important (see Matthew 22: 34-40; Mark 12: 28-34; Luke 10: 25-28), Christ offers not one but two commandments or laws, though neither is found in the Ten Commandments (see Exodus 20: 1-17 and Deuteronomy 5: 4-21). Instead, Christ steps outside the Ten Commandments when he quotes from two other sections in the Bible (Deuteronomy 6: 4-5, Leviticus 19: 18).
And the first command Christ quotes is the Shema, ‘Hear, O Israel, …’ (שְׁמַע יִשְׂרָאֵל) (Mark 12: 29), recited twice daily by pious Jews.
The Shema, שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד, is composed from two separate passages in the Book Deuteronomy (Deuteronomy 6: 4-9, 11: 13-21), and to this day it is recited twice daily in Jewish practice.
The Hebrew word Shema is translated as ‘listen’ or ‘hear.’ But it means more than to just hear the sound, it means ‘to pay attention to, or to ‘focus on’. In fact, it has an even deeper meaning, requiring the listener or hearer to ‘respond to what you hear’. It calls for a response to what I hear or I am told, to act upon or do something related to the command.
In other words, shema often means ‘Listen and Obey.’ They are two sides of the same coin so what comes to my ear is understood and results in action. Not to not take proper action, not to respond, not to follow in discipleship is to not listen at all.
It is a universal Jewish custom to cover the eyes with the right hand when saying the first six words of the Shema, the fundamental Jewish declaration of faith. It is said that in doing this, the person who is praying is able to concentrate properly without visual distractions. As the words are said, the focus is not just on their meaning, but also on accepting the yoke of heaven.
The person saying the Shema is expected to concentrate on the idea that God is the one and only true reality. This intention is so important that one who recites the words of this verse but does not think about its meaning is expected to recite it again. The response to hearing God’s word and believing in God is to love God.
The Jewish theologian, Professor Michael Fishbane of the University of Chicago, says this great exhortation is at the heart of the Hebrew Bible. In The Kiss of God (1996), he adds: ‘These words are also at the heart of Judaism and constitute its religious ideal’ (p 3).
In Jewish tradition, the word love stipulates loyalty and covenantal relationship. Each of these loves demands all: all my heart, all my soul and all my might. There is a progression here, moving from my heart or mind, to expanding to my soul or life force, and culminating in my might or locus of energy.
But the lawyer interpolates or enhances this verse, quoting it as: ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind.’ The addition ‘with all your mind’ (ἐν ὅλῃ τῇ διανοίᾳ σου, en ole te dianoia sou) is significant. Fishbane believes this is undoubtedly a lost midrashic reading of me’odekha (‘your might’) as mada‘akha (‘your mind’).
The mediaeval Jewish philosopher and theologian Maimonides describes a kenosis or self-emptying in prayer focused on the Shema that sets the mind on the course of loving God with all one’s heart (mind), soul and might. After this discipline is perfected, one is properly prepared to attend to things pertaining to the world.
So, it is consonant with Jewish tradition that the lawyer in Saint Luke’s account then moves to citing as the second command: ‘You shall love your neighbour as yourself’ (Leviticus 19: 18). Rabbi Avika, who lived at the end of the first and beginning of the second century CE, in the midrashic commentary or Sifre on Leviticus, refers to this command as ‘the greatest principle in the Law.’
Christ then echoes a verse in the Law: ‘You have given the right answer; do this and you will live’ (verse 28). Compare this with: ‘You shall keep my statutes and my ordinances; by doing this one shall live: I am the Lord’ (Leviticus 18: 5).
The promise of life comes not through inheritance or deeds, but through love – love of God, and love of neighbour.
Bishop Graham Usher of Norwich was one of the speakers at the USPG conference in 2021. He drew on the opening word of the Rule of Saint Benedict – ‘Listen’ – as he urged us to listen to the groan and cry of creation, to listen to the cry of the dispossessed, and to listen to God’s voice on how we can live more simply so that others might simply live.
Working in the Scriptorum in Ealing Abbey … listening and studying are major themes in the Rule of Saint Benedict (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 11 December 2025):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Divine Sufficiency’ (pp 8-9). This theme was introduced on Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Thursday 11 December 2025) invites us to pray:
We pray for a prophetic vision for the Church. May the Holy Spirit grant Christians in Guatemala a renewed calling to recognise that faith calls for engagement with the very structures that can cause suffering.
The Collect:
O Lord, raise up, we pray, your power
and come among us,
and with great might succour us;
that whereas, through our sins and wickedness
we are grievously hindered
in running the race that is set before us,
your bountiful grace and mercy
may speedily help and deliver us;
through Jesus Christ your Son our Lord,
to whom with you and the Holy Spirit,
be honour and glory, now and for ever.
The Post-Communion Prayer:
Father in heaven,
who sent your Son to redeem the world
and will send him again to be our judge:
give us grace so to imitate him
in the humility and purity of his first coming
that, when he comes again,
we may be ready to greet him
with joyful love and firm faith;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
purify our hearts and minds,
that when your Son Jesus Christ comes again
as judge and saviour
we may be ready to receive him,
who is our Lord and our God.
Yesterday’s Reflections
Continued Tomorrow
‘For all the prophets and the law prophesied until John came’ (Matthew 11: 13) … grapes on the vine in the cloister garden in Ealing Abbey (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
10 December 2025
This misspelled Patrick Somerford
goes in search of Somerford Keynes,
far from Patmos and Milton Keynes
An aerial view of Somerford Keynes, on the borders of Gloucestershire and Wiltshire in Jilly Cooper’s Rutshire (geograph.org.uk, CC BY-SA 2.0)
Patrick Comerford
Many years ago, while I was staying on the Greek island of Kos, I wanted to visit the neighbouring Aegean island of Patmos and the Monastery of Saint John the Theologian, with the cave where Saint John wrote the Book of Revelation.
I was travelling alone, and the arrangements were slightly complex, making sure I could the right ferries, with an early morning start but still getting back in time for dinner with the family in the evening. There could hardly have been much of a commission or profit for the travel agent, but in the best Greek tradition of philoxenia, she was attentive to all the details and worked hard for a very small task.
The tickets arrived under my hotel room door early in the morning. But when I looked at them my name was spelled Σόμερφορντ – Somerford. There is no ‘C’ in the Greek alphabet, and so had used the Σ, sigma, although I normally use Γκ in transliterations to get the hard C initial for my surname.
As I headed off for Patmos, I wondered whether Patrick Somerford would ever get on board the ferry. Even more worryingly, I wondered whether I would ever get back to Kos. The trip was 2-4 hours each way; could this turn into a 24-hour marathon?
I should never gave worried, and nothing ever came of it … I seem to fret too much about details like this when travelling, yet few people have ever checked my travel papers in Greece, probably because my looks and body language appear Greek.
But I have always let my imagination run away with itself when it comes to any misspelling of my surname – from Comfort to Somerford – to the real and acceptable variants, from Comberford and Commerford to Cumberford or even (in parts of Wexford) Comerton.
But, 25 years after that one-day pilgrimage to Patmos as Patrick Somerford, the name Somerford came to my attention again, with the death of Jilly Cooper two months ago [2 October] and Queen Camilla’s visit this week to the Bristol set of the television series Rivals.
It is going to be no surprise when I say that I have never read any one of Jilly Cooper’s romantic, horsey novels in the Rivals and Riders series. But one of the minor characters in these Rutshire Chronicles is known as Somerford Keynes.
The Manor House in Somerford Keynes, named after the Keynes family (geograph.org.uk, CC BY-SA 2.0)
I wondered whether he could be a cross between Patrick Somerford and Milton Keynes, but there is, in fact, a village called Somerford Keynes of the Upper Thames Valley, close to the boundary of Gloucestershire and Wiltshire, midway between Cirencester, Swindon and Malmesbury, but still 35 km (22 miles) from Quemerford.
Somerford Keynes is a village that stretches for about 1 km north to south along its main street. The north part of the village, taking in a length of the main street, includes a distinct cluster of buildings to the west, with All Saints’ Church, the Manor House and Somerford Keynes House, formerly the vicarage. Somerford Keynes and the neighbouring village of Shorncote have a combined population of about 550-600 people.
Somerford means a ford that can only be used in summer, while Keynes from the name of the Keynes family, originally from Cahaignes in Normandy.
Somerford Keynes is first named in any document is in a charter in the year 685 when King Ethelred’s nephew Bertwald granted land to Saint Aldhelm, first abbot of Malmesbury. All Saints’ Church is a Grade II* listed building built on Saxon foundations from ca 685, and largely rebuilt in the early 13th century. The tower was added in 1710-1713 and the church was restored in 1875 by the architect Frederick Waller.
In the Domesday Book, the village was part of the lands of the Bishop of Lisieux. William de Cahaignes, who held the manor in 1211, was a member of the Keynes family, who were lords of the manor from ca 1100 to 1300 and who give their name to Somerford Keynes. The Manor House is a Grade II listed building and probably dates from the late 15th century or the early 16th century.
Until 1897, Somerford Keynes was in Wiltshire, but it was then transferred to Gloucestershire – by 3 votes to 2.
I have no idea what sort of character Jilly Copper’s Somerford Keynes is supposed to be like. I imagine he’s nothing like me, and I know he has links either with the Comerford family, no matter how whimsically you spell or misspell my family name, or, for that matter, with Milton Keynes.
All Saints’ Church, Somerford Keynes (geograph.org.uk, CC BY-SA 2.0)
Patrick Comerford
Many years ago, while I was staying on the Greek island of Kos, I wanted to visit the neighbouring Aegean island of Patmos and the Monastery of Saint John the Theologian, with the cave where Saint John wrote the Book of Revelation.
I was travelling alone, and the arrangements were slightly complex, making sure I could the right ferries, with an early morning start but still getting back in time for dinner with the family in the evening. There could hardly have been much of a commission or profit for the travel agent, but in the best Greek tradition of philoxenia, she was attentive to all the details and worked hard for a very small task.
The tickets arrived under my hotel room door early in the morning. But when I looked at them my name was spelled Σόμερφορντ – Somerford. There is no ‘C’ in the Greek alphabet, and so had used the Σ, sigma, although I normally use Γκ in transliterations to get the hard C initial for my surname.
As I headed off for Patmos, I wondered whether Patrick Somerford would ever get on board the ferry. Even more worryingly, I wondered whether I would ever get back to Kos. The trip was 2-4 hours each way; could this turn into a 24-hour marathon?
I should never gave worried, and nothing ever came of it … I seem to fret too much about details like this when travelling, yet few people have ever checked my travel papers in Greece, probably because my looks and body language appear Greek.
But I have always let my imagination run away with itself when it comes to any misspelling of my surname – from Comfort to Somerford – to the real and acceptable variants, from Comberford and Commerford to Cumberford or even (in parts of Wexford) Comerton.
But, 25 years after that one-day pilgrimage to Patmos as Patrick Somerford, the name Somerford came to my attention again, with the death of Jilly Cooper two months ago [2 October] and Queen Camilla’s visit this week to the Bristol set of the television series Rivals.
It is going to be no surprise when I say that I have never read any one of Jilly Cooper’s romantic, horsey novels in the Rivals and Riders series. But one of the minor characters in these Rutshire Chronicles is known as Somerford Keynes.
The Manor House in Somerford Keynes, named after the Keynes family (geograph.org.uk, CC BY-SA 2.0)
I wondered whether he could be a cross between Patrick Somerford and Milton Keynes, but there is, in fact, a village called Somerford Keynes of the Upper Thames Valley, close to the boundary of Gloucestershire and Wiltshire, midway between Cirencester, Swindon and Malmesbury, but still 35 km (22 miles) from Quemerford.
Somerford Keynes is a village that stretches for about 1 km north to south along its main street. The north part of the village, taking in a length of the main street, includes a distinct cluster of buildings to the west, with All Saints’ Church, the Manor House and Somerford Keynes House, formerly the vicarage. Somerford Keynes and the neighbouring village of Shorncote have a combined population of about 550-600 people.
Somerford means a ford that can only be used in summer, while Keynes from the name of the Keynes family, originally from Cahaignes in Normandy.
Somerford Keynes is first named in any document is in a charter in the year 685 when King Ethelred’s nephew Bertwald granted land to Saint Aldhelm, first abbot of Malmesbury. All Saints’ Church is a Grade II* listed building built on Saxon foundations from ca 685, and largely rebuilt in the early 13th century. The tower was added in 1710-1713 and the church was restored in 1875 by the architect Frederick Waller.
In the Domesday Book, the village was part of the lands of the Bishop of Lisieux. William de Cahaignes, who held the manor in 1211, was a member of the Keynes family, who were lords of the manor from ca 1100 to 1300 and who give their name to Somerford Keynes. The Manor House is a Grade II listed building and probably dates from the late 15th century or the early 16th century.
Until 1897, Somerford Keynes was in Wiltshire, but it was then transferred to Gloucestershire – by 3 votes to 2.
I have no idea what sort of character Jilly Copper’s Somerford Keynes is supposed to be like. I imagine he’s nothing like me, and I know he has links either with the Comerford family, no matter how whimsically you spell or misspell my family name, or, for that matter, with Milton Keynes.
All Saints’ Church, Somerford Keynes (geograph.org.uk, CC BY-SA 2.0)
An Advent Calendar with Patrick Comerford: 11, 10 December 2025
Posters on the notice board at Saint Mary and Saint Giles Church, Stony Stratford, for seasonal music and services (Photograph: Patrick Comerford, 2025)
We are almost half-way through Advent this year and the week began with the Second Sunday of Advent (Advent II, 7 December 2025). At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
As the choir in Saint Mary and Saint Giles Church in Stony Stratford continues to rehearse this evening for the Advent and Christmas services, my Advent Calendar photograph today is of the posters on the church notice board with details of the seasonal music and services in Stony Stratford and Calverton.
My choice of an Advent hymn or carol today is the ‘Sussex Carol’, one of the carols or hymns the Choir in Saint Mary and Saint Giles Church is rehearsing in Stony Stratford this Advent.
The ‘Sussex Carol’ is sometimes known by its opening words ‘On Christmas night all Christians sing’. Its words were first published by Luke Wadding (1628-1687), Bishop of Ferns (1683-1687). He included it in his collection Small Garland of Pious and Godly Songs (1684).
Both the text and the tune were discovered and written down by Cecil Sharp in Buckland, Gloucestershire, and Ralph Vaughan Williams, who heard it being sung by Harriet Verrall of Monk’s Gate in Sussex. The tune written down by Vaughan Williams was published in 1919.
The carol is often included in the Festival of Nine Lessons and Carols at King’s College, Cambridge, where it is performed in arrangements by either David Willcocks or Philip Ledger, both former directors of music at the chapel. Willcocks’s arrangement, which we are rehearsing in Stony Stratford, appears in the first OUP Carols for Choirs.
Wexford Friary, where Bishop Luke Wadding, author of ‘On Christmas night all Christians sing’, was buried in 1687 (Photograph: Patrick Comerford, 2022)
On Christmas night all Christians sing,
To hear the news the angels bring,
News of great joy, news of great mirth,
News of our merciful King’s birth.
Then why should men on earth be so sad,
Since our Redeemer made us glad,
When from our sin he set us free,
All for to gain our liberty?
When sin departs before his grace,
Then life and health come in its place;
Angels and men with joy may sing,
All for to see the new-born King.
All out of darkness we have light,
Which made the angels sing this night:
‘Glory to God and peace to men,
Now and for evermore, Amen!’
We are almost half-way through Advent this year and the week began with the Second Sunday of Advent (Advent II, 7 December 2025). At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
As the choir in Saint Mary and Saint Giles Church in Stony Stratford continues to rehearse this evening for the Advent and Christmas services, my Advent Calendar photograph today is of the posters on the church notice board with details of the seasonal music and services in Stony Stratford and Calverton.
My choice of an Advent hymn or carol today is the ‘Sussex Carol’, one of the carols or hymns the Choir in Saint Mary and Saint Giles Church is rehearsing in Stony Stratford this Advent.
The ‘Sussex Carol’ is sometimes known by its opening words ‘On Christmas night all Christians sing’. Its words were first published by Luke Wadding (1628-1687), Bishop of Ferns (1683-1687). He included it in his collection Small Garland of Pious and Godly Songs (1684).
Both the text and the tune were discovered and written down by Cecil Sharp in Buckland, Gloucestershire, and Ralph Vaughan Williams, who heard it being sung by Harriet Verrall of Monk’s Gate in Sussex. The tune written down by Vaughan Williams was published in 1919.
The carol is often included in the Festival of Nine Lessons and Carols at King’s College, Cambridge, where it is performed in arrangements by either David Willcocks or Philip Ledger, both former directors of music at the chapel. Willcocks’s arrangement, which we are rehearsing in Stony Stratford, appears in the first OUP Carols for Choirs.
Wexford Friary, where Bishop Luke Wadding, author of ‘On Christmas night all Christians sing’, was buried in 1687 (Photograph: Patrick Comerford, 2022)
On Christmas night all Christians sing,
To hear the news the angels bring,
News of great joy, news of great mirth,
News of our merciful King’s birth.
Then why should men on earth be so sad,
Since our Redeemer made us glad,
When from our sin he set us free,
All for to gain our liberty?
When sin departs before his grace,
Then life and health come in its place;
Angels and men with joy may sing,
All for to see the new-born King.
All out of darkness we have light,
Which made the angels sing this night:
‘Glory to God and peace to men,
Now and for evermore, Amen!’
Daily prayer in Advent 2025:
11, Wednesday 10 December 2025
‘Come to me … for my … burden is light’ … evenings lights below the Fortezza in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are ten days into the Season of Advent, and the real countdown to Christmas has gathered pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2024). Later today, I hope to take part in a meeting of local clergy at Saint George’s Church, Wolverton, which promises to be a festive gathering, with crackers and sparkle. While I am without permission to officiate in the Diocese of Oxford, these meetings have provided spiritual support and sustenance, as well as being times of prayer. In the evening, I hope to be involved in the choir rehearsals for Advent and Christmas in Saint Mary and Saint Giles Church, Stony Stratford.
Before the day begins, however, I am finding some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest’ (Matthew 11: 28) … Station 3 in the Stations of the Cross in the Church of the Annunciation, Clonard, Wexford (Photograph: Patrick Comerford)
Matthew 11: 28-30 (NRSVA):
[Jesus said:] 28 ‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. 29 Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.’
Jesus falls for the first time … Station 3 in the Stations of the Cross in the Church of Saint Mary and Saint Giles in Stony Stratford (Photograph: Patrick Comerford)
Today’s reflection:
I lost my mobile phone on the train one day last year. I tripped in the carriage trying to get off at Tamworth and found myself on my hands and feet between Tamworth and Lichfield, searching for my phone on the floor. Eventually, I decided I had to get off at Lichfield Trent Valley rather than risk travelling on not merely to Rugeley but ending up at the end of the line in Crewe.
For days after that, I spent hours on end trying to recover contacts and apps, and reload them onto a new phone. I had lost contacts and passwords, and it seemed that every time I tried to upload new or old apps, I came across barriers that became overwhelming burdens.
Who is so perfect that they have a different password for each app – and can remember each one in times of calm, never mind when we are stressed and under pressure?
Of course, I was worried that someone else would find my phone, guess my passwords and security codes, and gain access to all my contacts and accounts, my details and my savings.
As I bought a new phone and began to reload everything I still feared for what was lost, and I wondered all that week why it all had to be so difficult.
Of course, as I was reminded time and again, it was all for my own good, for my security and for my protection.
Indeed, as I was reminded day after day in the week that followed, these are the terms and conditions.
The short Gospel reading in the lectionary this morning (Matthew 11: 28-30) is particularly short. But it is a very appropriate reading for many people as they try to balance their work and their lives, seeking a proper work/life balance.
But the offer and the promise in this morning’s Gospel reading hold out hope.
In the law of contract, there are two important elements … offer and acceptance.
This morning, Christ invites all of us who are tired, frazzled and bothered, weary and heavy-laden, to come to him – and, if we do, he offers us rest. That’s the offer.
What about acceptance?
He simply asks that we take his yoke and learn from him.
‘Ah,’ but many may ask, ‘what about the terms and conditions?’
As you know – as the banks and our mobile phone services constantly remind us – all contracts are subject to terms and conditions.
Well, the terms and conditions are quite simple: for his yoke is easy and his burden is light.
I still remember how the former Dean of Lismore, the late Bill Beare, once challenged a clergy meeting in the Diocese of Cashel and Ossory in words like: ‘Who said you couldn’t dump everything at the foot of the cross?’
In all of my befuzzlement and the frustrations that came with the burdens of losing phones and the yoke of setting up a new phone with all the apps and finding their passwords in recent days, I was reminded how I ought to dump everything at the foot of the cross and get back into the joys of the present moment.
‘Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.’
‘Take my yoke upon you, and learn from me; for I am gentle and humble in heart’ … Station 9 in the Chapel at Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 10 December 2025, Human Rights Day):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Divine Sufficiency’ (pp 8-9). This theme was introduced on Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Wednesday 10 December 2025, Human Rights Day) invites us to pray:
On this Human Rights Day, we pray for all whose rights are denied. We remember how Jesus stood with the oppressed, defended the outcast, healed the sick, and spoke truth to power. May we follow his example, protecting the vulnerable, seeking justice, and bringing hope to those whose dignity is ignored.
The Collect:
O Lord, raise up, we pray, your power
and come among us,
and with great might succour us;
that whereas, through our sins and wickedness
we are grievously hindered
in running the race that is set before us,
your bountiful grace and mercy
may speedily help and deliver us;
through Jesus Christ your Son our Lord,
to whom with you and the Holy Spirit,
be honour and glory, now and for ever.
The Post-Communion Prayer:
Father in heaven,
who sent your Son to redeem the world
and will send him again to be our judge:
give us grace so to imitate him
in the humility and purity of his first coming
that, when he comes again,
we may be ready to greet him
with joyful love and firm faith;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
purify our hearts and minds,
that when your Son Jesus Christ comes again
as judge and saviour
we may be ready to receive him,
who is our Lord and our God.
Yesterday’s Reflections
Continued Tomorrow
‘Come to me … for my … burden is light’ … evening lights at Stowe Pool and Lichfield Cathedral (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
Patrick Comerford
We are ten days into the Season of Advent, and the real countdown to Christmas has gathered pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2024). Later today, I hope to take part in a meeting of local clergy at Saint George’s Church, Wolverton, which promises to be a festive gathering, with crackers and sparkle. While I am without permission to officiate in the Diocese of Oxford, these meetings have provided spiritual support and sustenance, as well as being times of prayer. In the evening, I hope to be involved in the choir rehearsals for Advent and Christmas in Saint Mary and Saint Giles Church, Stony Stratford.
Before the day begins, however, I am finding some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest’ (Matthew 11: 28) … Station 3 in the Stations of the Cross in the Church of the Annunciation, Clonard, Wexford (Photograph: Patrick Comerford)
Matthew 11: 28-30 (NRSVA):
[Jesus said:] 28 ‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. 29 Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.’
Jesus falls for the first time … Station 3 in the Stations of the Cross in the Church of Saint Mary and Saint Giles in Stony Stratford (Photograph: Patrick Comerford)
Today’s reflection:
I lost my mobile phone on the train one day last year. I tripped in the carriage trying to get off at Tamworth and found myself on my hands and feet between Tamworth and Lichfield, searching for my phone on the floor. Eventually, I decided I had to get off at Lichfield Trent Valley rather than risk travelling on not merely to Rugeley but ending up at the end of the line in Crewe.
For days after that, I spent hours on end trying to recover contacts and apps, and reload them onto a new phone. I had lost contacts and passwords, and it seemed that every time I tried to upload new or old apps, I came across barriers that became overwhelming burdens.
Who is so perfect that they have a different password for each app – and can remember each one in times of calm, never mind when we are stressed and under pressure?
Of course, I was worried that someone else would find my phone, guess my passwords and security codes, and gain access to all my contacts and accounts, my details and my savings.
As I bought a new phone and began to reload everything I still feared for what was lost, and I wondered all that week why it all had to be so difficult.
Of course, as I was reminded time and again, it was all for my own good, for my security and for my protection.
Indeed, as I was reminded day after day in the week that followed, these are the terms and conditions.
The short Gospel reading in the lectionary this morning (Matthew 11: 28-30) is particularly short. But it is a very appropriate reading for many people as they try to balance their work and their lives, seeking a proper work/life balance.
But the offer and the promise in this morning’s Gospel reading hold out hope.
In the law of contract, there are two important elements … offer and acceptance.
This morning, Christ invites all of us who are tired, frazzled and bothered, weary and heavy-laden, to come to him – and, if we do, he offers us rest. That’s the offer.
What about acceptance?
He simply asks that we take his yoke and learn from him.
‘Ah,’ but many may ask, ‘what about the terms and conditions?’
As you know – as the banks and our mobile phone services constantly remind us – all contracts are subject to terms and conditions.
Well, the terms and conditions are quite simple: for his yoke is easy and his burden is light.
I still remember how the former Dean of Lismore, the late Bill Beare, once challenged a clergy meeting in the Diocese of Cashel and Ossory in words like: ‘Who said you couldn’t dump everything at the foot of the cross?’
In all of my befuzzlement and the frustrations that came with the burdens of losing phones and the yoke of setting up a new phone with all the apps and finding their passwords in recent days, I was reminded how I ought to dump everything at the foot of the cross and get back into the joys of the present moment.
‘Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.’
‘Take my yoke upon you, and learn from me; for I am gentle and humble in heart’ … Station 9 in the Chapel at Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 10 December 2025, Human Rights Day):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Divine Sufficiency’ (pp 8-9). This theme was introduced on Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Wednesday 10 December 2025, Human Rights Day) invites us to pray:
On this Human Rights Day, we pray for all whose rights are denied. We remember how Jesus stood with the oppressed, defended the outcast, healed the sick, and spoke truth to power. May we follow his example, protecting the vulnerable, seeking justice, and bringing hope to those whose dignity is ignored.
The Collect:
O Lord, raise up, we pray, your power
and come among us,
and with great might succour us;
that whereas, through our sins and wickedness
we are grievously hindered
in running the race that is set before us,
your bountiful grace and mercy
may speedily help and deliver us;
through Jesus Christ your Son our Lord,
to whom with you and the Holy Spirit,
be honour and glory, now and for ever.
The Post-Communion Prayer:
Father in heaven,
who sent your Son to redeem the world
and will send him again to be our judge:
give us grace so to imitate him
in the humility and purity of his first coming
that, when he comes again,
we may be ready to greet him
with joyful love and firm faith;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
purify our hearts and minds,
that when your Son Jesus Christ comes again
as judge and saviour
we may be ready to receive him,
who is our Lord and our God.
Yesterday’s Reflections
Continued Tomorrow
‘Come to me … for my … burden is light’ … evening lights at Stowe Pool and Lichfield Cathedral (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
09 December 2025
19 million people in Romania,
Trump’s secret $19 million,
£19 million for Wolverhampton,
and 19 million blog readers
Mount Olympus seen from the Monument of Alexander the Great in Thessaloniki … Central Macedonia in Greece, has a land area of 19 million sq metres or 19,000 sq km (Photograph: Patrick Comerford)
Patrick Comerford
This blog continues to reach more and more readers, and has reached yet another staggering today, with 19 million hits withing the past hour (9 December 2025) and almost 400,000 readers so far this month, with over 396,000 hits by 6 pm today.
I first began blogging back in 2010, and the 18.5 million mark was reached less than a fortnight ago, at the end of last month (27 November 2025), having passed the 18 million earlier that month (2 November 2025), the 17.5 million mark the previous month (18 October) and the 17 million mark less than three weeks earlier (30 September 2025).
The latest figure of 19 million is all the more staggering because half of all those hits (9.5 million) have been within this year, since January 2025. The rise in the number of readers has been phenomenal throughout this year, and the daily figures have been overwhelming at times. With this latest landmark figure of 19 million readers today, I once again find myself asking questions such as:
• What do 19 million people look like?
• Where do we find 19 million people?
• What does £19 million, €19 million or $19 million mean?
• What would it buy, how far would it stretch, how much of a difference would that much make to people’s lives?
The courtyard in Stavropoleos Monastery in Bucharest … Romania has a population of 19 million people (Photograph: Patrick Comerford)
Official estimate earlier this year show Romania has a population of 19 million, and São Paulo in Brazil has a population of 19 million, making it the 19th largest city in the world.
A report earlier this year shows over 19 million people in Yemen need humanitarian aid due to conflict. There 4.5 million people who internally displaced people in Yemen with major humanitarian need.
By the end of March 2025, East Africa, the Horn of Africa and the Great Lakes region hosted some 19 million internally displaced persons (IDPs) and 5.7 million refugees and asylum-seekers, or a total of 24.7 million displaced people. The internally displaced persons are mainly in Sudan, Somalia, Ethiopia, South Sudan and Burundi, while the majority of the refugees and asylum-seekers are in Uganda, Ethiopia, Kenya and Sudan.
Central Macedonia, the largest region of Greece, has a land area of 19 million sq metres (19,000 sq km) and a population of 1.8 million. It is the second most populous region in Greece after Attica, Thessaloniki – the city of Alexander the Great and of Aristotle – is the capital and largest city of the region, and Mount Olympus (2,918 m) is its highest mountain.
Central Macedonia is fourth-most-popular tourist region in Greece and the most popular destination that is not an island. The Chalkidiki peninsula has 550 km of sandy beaches, including 85 Blue Flag beaches. Chalkidiki is also home to Mount Athos, one of the most important centres of pilgrimage in the Orthodox world.
According to a recent report from Family Carers Ireland, Irish family carers provide 19 million hours of unpaid care every week.
A £19 million scheme is underway to transform Wolverhampton city centre, with works focused on Lichfield Street, Queen Square, and Darlington Street. The improvements, which began early this year, are expected to take 24 months, and aim to create wider, safer streets with new street furniture, tree planting, and improved event spaces. The project is fully funded by the UK central government.
Lichfield District Council submitted a bid for over £19 million in ‘levelling up’ funding in August 2022 to help deliver a new leisure centre and other regeneration projects. This specific bid was not entirely successful, but a new leisure centre project is progressing.
The fossil fuel industry poured more than $19 million into Donald Trump’s inaugural fund, accounting for nearly 8% of all donations it raised, according to analysis published in July, raising concerns about White House’s relationship with big oil.
Altogether, Global Witness identified $19,151,933 in donations from fossil fuel-linked donors. That number is probably an underestimate, it says, as it does not include contributions from unverified energy-linked donors, or from diversified investors and businesses that do not work primarily in oil and gas. Trump’s profile of inaugural fund donors starkly contrasts with that of Joe Biden, who banned contributions to his fund from the oil and gas sector.
Following the stock market crash in October 1987, Trump claimed he had taken no losses and sold all his stock a month before. But SEC filings show he owned large stakes in some companies during the crash. Forbes calculated that Trump lost at least $19 million related to Resorts International stock, while the journalist Gwenda Blair noted $22 million from stock in the Alexander’s department store chain.
The Horsman Fountain in Saint Peter’s Garden, facing onto Lichfield Street, Wolverhampton … a £19 million scheme is transforming Wolverhampton city centre (Photograph: Patrick Comerford)
Your blood can travel 19 million metres (19,000 km) a day, which just goes to show how hard your body is working for you. And 19 million minutes is 13,194.45 days or about 36.12 years.
Once again, this blog has reached another humbling statistic and a sobering figure, and once more I am left with a feeling of gratitude to all who read and support this blog and my writing.
A continuing and warming figure in the midst of all these statistics continues to be the one that shows my morning prayer diary continues to reach up to 80-100 people each day, with similar figures for my daily Advent Calendar postings at noon. It is almost four years now since I retired from active parish ministry, but I think many of my priest-colleagues would be prayerfully thankful if the congregations in their churches averaged or totalled 560 to 700 people twice a week.
Today, I am very grateful to all the 19 million readers of this blog to date, and in particular I am grateful for the small and faithful core group among you who join me in prayer, reading and reflection each morning.
Lichfield District Council submitted a bid for over £19 million in ‘levelling up’ funding in 2022 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
This blog continues to reach more and more readers, and has reached yet another staggering today, with 19 million hits withing the past hour (9 December 2025) and almost 400,000 readers so far this month, with over 396,000 hits by 6 pm today.
I first began blogging back in 2010, and the 18.5 million mark was reached less than a fortnight ago, at the end of last month (27 November 2025), having passed the 18 million earlier that month (2 November 2025), the 17.5 million mark the previous month (18 October) and the 17 million mark less than three weeks earlier (30 September 2025).
The latest figure of 19 million is all the more staggering because half of all those hits (9.5 million) have been within this year, since January 2025. The rise in the number of readers has been phenomenal throughout this year, and the daily figures have been overwhelming at times. With this latest landmark figure of 19 million readers today, I once again find myself asking questions such as:
• What do 19 million people look like?
• Where do we find 19 million people?
• What does £19 million, €19 million or $19 million mean?
• What would it buy, how far would it stretch, how much of a difference would that much make to people’s lives?
The courtyard in Stavropoleos Monastery in Bucharest … Romania has a population of 19 million people (Photograph: Patrick Comerford)
Official estimate earlier this year show Romania has a population of 19 million, and São Paulo in Brazil has a population of 19 million, making it the 19th largest city in the world.
A report earlier this year shows over 19 million people in Yemen need humanitarian aid due to conflict. There 4.5 million people who internally displaced people in Yemen with major humanitarian need.
By the end of March 2025, East Africa, the Horn of Africa and the Great Lakes region hosted some 19 million internally displaced persons (IDPs) and 5.7 million refugees and asylum-seekers, or a total of 24.7 million displaced people. The internally displaced persons are mainly in Sudan, Somalia, Ethiopia, South Sudan and Burundi, while the majority of the refugees and asylum-seekers are in Uganda, Ethiopia, Kenya and Sudan.
Central Macedonia, the largest region of Greece, has a land area of 19 million sq metres (19,000 sq km) and a population of 1.8 million. It is the second most populous region in Greece after Attica, Thessaloniki – the city of Alexander the Great and of Aristotle – is the capital and largest city of the region, and Mount Olympus (2,918 m) is its highest mountain.
Central Macedonia is fourth-most-popular tourist region in Greece and the most popular destination that is not an island. The Chalkidiki peninsula has 550 km of sandy beaches, including 85 Blue Flag beaches. Chalkidiki is also home to Mount Athos, one of the most important centres of pilgrimage in the Orthodox world.
According to a recent report from Family Carers Ireland, Irish family carers provide 19 million hours of unpaid care every week.
A £19 million scheme is underway to transform Wolverhampton city centre, with works focused on Lichfield Street, Queen Square, and Darlington Street. The improvements, which began early this year, are expected to take 24 months, and aim to create wider, safer streets with new street furniture, tree planting, and improved event spaces. The project is fully funded by the UK central government.
Lichfield District Council submitted a bid for over £19 million in ‘levelling up’ funding in August 2022 to help deliver a new leisure centre and other regeneration projects. This specific bid was not entirely successful, but a new leisure centre project is progressing.
The fossil fuel industry poured more than $19 million into Donald Trump’s inaugural fund, accounting for nearly 8% of all donations it raised, according to analysis published in July, raising concerns about White House’s relationship with big oil.
Altogether, Global Witness identified $19,151,933 in donations from fossil fuel-linked donors. That number is probably an underestimate, it says, as it does not include contributions from unverified energy-linked donors, or from diversified investors and businesses that do not work primarily in oil and gas. Trump’s profile of inaugural fund donors starkly contrasts with that of Joe Biden, who banned contributions to his fund from the oil and gas sector.
Following the stock market crash in October 1987, Trump claimed he had taken no losses and sold all his stock a month before. But SEC filings show he owned large stakes in some companies during the crash. Forbes calculated that Trump lost at least $19 million related to Resorts International stock, while the journalist Gwenda Blair noted $22 million from stock in the Alexander’s department store chain.
The Horsman Fountain in Saint Peter’s Garden, facing onto Lichfield Street, Wolverhampton … a £19 million scheme is transforming Wolverhampton city centre (Photograph: Patrick Comerford)
Your blood can travel 19 million metres (19,000 km) a day, which just goes to show how hard your body is working for you. And 19 million minutes is 13,194.45 days or about 36.12 years.
Once again, this blog has reached another humbling statistic and a sobering figure, and once more I am left with a feeling of gratitude to all who read and support this blog and my writing.
A continuing and warming figure in the midst of all these statistics continues to be the one that shows my morning prayer diary continues to reach up to 80-100 people each day, with similar figures for my daily Advent Calendar postings at noon. It is almost four years now since I retired from active parish ministry, but I think many of my priest-colleagues would be prayerfully thankful if the congregations in their churches averaged or totalled 560 to 700 people twice a week.
Today, I am very grateful to all the 19 million readers of this blog to date, and in particular I am grateful for the small and faithful core group among you who join me in prayer, reading and reflection each morning.
Lichfield District Council submitted a bid for over £19 million in ‘levelling up’ funding in 2022 (Photograph: Patrick Comerford, 2025)


















