Mount Melleray Abbey … founded in 1833, 6 km outside Cappoquin, Co Waterford (Photograph: Patrick Comerford)
Patrick Comerford
Part of my childhood came to an end at the weekend when Mount Melleray Abbey, near Cappoquin, Co Waterford, closed its doors after Mass on Saturday morning (25 January 2025).
The abbey has closed almost two centuries after it was founded in the 1830s by an Irish-born monk, Dom Vincent Ryan, returned to Ireland from the Cistercian monastery in Melleray in France, first settled in Rathmore, Co Kerry, and then became the first abbot of Mount Melleray in West Waterford.
The monks decided to close the abbey last November and agreed to form a union with Mount Saint Joseph Abbey in Roscrea, Co Tipperary, and Mellifont Abbey, Co Louth. The group, known as the Abbey of Our Lady of Silence, began to relocate to Roscrea on a temporary basis yesterday (Sunday 26 January 2025).
Throughout my childhood years, I was very familiar with Mount Melleray, which was the neighbouring farm to my grandmother’s farm at Moonwee.
The abbey bells rang across the farm and fields throughout the day. As children, we regularly traipsed through the fields at Moonwee, across brooks and stiles, to the farm and monastery at Melleray, feeling free to explore the abbey churches, buildings and farmyard, and to silently listen to the monks singing the daily offices.
I remember Moonwee and Mount Melleray, the fields around them and the streets of Cappoquin as my childhood idyll. In fact, Mount Melleray was even part of our postal address. However, I have been back to Mount Melleray only a few times since those childhood days, and my last visit was in August 2020. Twenty years earlier, I had decided against the idea of a pre-ordination retreat there in 2000. So, it was emotionally moving to return to Mount Melleray that summer five years ago and to reconnect with a spiritual tradition and monastic buildings I had once been familiar with more than half a century earlier.
Inside the monastic church at Mount Melleray Abbey (Photograph: Patrick Comerford)
For almost two centuries, Mount Melleray Abbey has been a community of Cistercian or Trappist monks on the slopes of the Knockmealdown Mountains, about 6 km north of Cappoquin, Co Waterford. It was founded in 1833 on land donated by the Keane family of Cappoquin House at a nominal rent.
James Joyce mentions Mount Melleray in ‘The Dead,’ the final short story in Dubliners (1914), in which the monks of Mount Melleray are noted for their exceptional hospitality and piety. The poet Seán Ó Ríordáin’s celebrated the abbey in his poem ‘Cnoc Mellerí’ in Eireaball Spideoige (1952).
The Cistercian order was founded as branch of the Benedictines by Saint Bernard of Clairvaux in the 12th century, and the Trappists date from the mid-17th century. After the French Revolution and the suppression of monastic houses in France, some dispossessed Trappist monks arrived in England in 1794 and established a community in Lulworth, Dorset.
The symbol of the abbot’s crozier in the choir stalls Mount Melleray Abbey (Photograph: Patrick Comerford)
Following the restoration of the Bourbons, these monks returned to France in 1817 to re-establish the ancient Melleray Abbey in Brittany. During the July Revolution of 1830, the monks were forced to flee France once again and were sent by Dom Antoine, Abbot of Melleray, to found an abbey in Ireland.
The monastery was founded on 30 May 1832 at Scrahan, near Cappoquin, by a group of Irish and English monks from Melleray who had come to Ireland under the leadership of Father Vincent de Paul Ryan.
After many efforts to locate his community, he accepted an offer from Sir Richard Keane of Cappoquin House to rent 500 acres of mountain land, and this later increased to 700 acres.
The high altar and the sanctuary in the monastic church in Mount Melleray (Photograph: Patrick Comerford)
William Abraham, Bishop of Waterford and Lismore, blessed the foundation stone of the new monastery on the feast of Saint Bernard 1833. The monastery was named Mount Melleray in memory of the mother house. It became an abbey in 1835, and Father Vincent was unanimously elected abbot. He received his abbatial blessing from Bishop Abraham, the first abbatial blessing in Ireland since the Reformation.
A small group of monks was sent from Mount Melleray to England in 1835 to found Mount Saint Bernard Abbey, near Coalville, Leicestershire. Abbot Vincent vigorously undertook the work of completing the abbey, but he died on 9 December 1845.
His successor, Dom Joseph Ryan, resigned after two years, and Dom Bruno Fitzpatrick became abbot in September 1848. Dom Bruno consolidated the initial work and the abbey and also devoted his energy to missionary work. During its earlier years, the monastery was directly subject to the bishop of the diocese, but in 1848 it came under the jurisdiction of the general chapter.
The life of Saint Bernard in a window by the Harry Clarke studios (Photograph: Patrick Comerford)
The seminary at Mount Melleray began as a small school formed by Abbot Vincent in 1843, and was developed by Abbot Bruno and his successors.
When the Scottish essayist Thomas Carlyle visited Dromana House near Cappoquin in 1849, he also visited Mount Melleray and described the abbey in some detail, noting particularly the huge vats of ‘stir-about’ or porridge the monks prepared for the large number of Famine victims.
Abbot Bruno died in 1893, and was succeeded by Dom Carthage Delaney, who was blessed in 1894 and presided over Mount Melleray for 13 years. His successor, Dom Marius O’Phelan, was solemnly blessed by Bishop Sheahan of Waterford in 1908.
Dom Marius is credited with resuming the building programme at Mount Melleray in 1925. He bought the great cut limestone blocks from Mitchelstown Castle, 42 km west, after it was burnt by anti-treaty republicans on 12 August 1922. The owners of Mitchelstown Castle dismantled the ruins in 1925 and the stones were transported by steam lorry in two consignments a day over a five-year period.
The foundation stone laid by Cardinal McRory in Mount Melleray Abbey in 1933 (Photograph: Patrick Comerford)
Dom Marius died as the abbey was being laid out, and his successor, Dom Celsus O’Connell, continued the monumental task. The monks ended up with far more stones than they needed and these were eventually stacked in fields around the monastery.
In March 1932, the community of English Cistercian nuns of Stapehill, England, moved to Saint Mary’s Convent, Lismore, which was bought and prepared for them by the monks of Mount Melleray.
The monastery celebrated its centenary in August 1933. Cardinal John McRory, Archbishop of Armagh, laid the foundation stone of a new abbey church on 17 April 1933, just 12 days after Dom Celsus was elected the seventh abbot and a few months before the abbey celebrated its centenary.
The public church and the monastic church are the main elements of the church building project undertaken by Dom Celsus, and building work began in January 1935.
The words of the canticle Magnificat carved on the wooden screen at the west end of the monastic church in Mount Melleray Abbey (Photograph: Patrick Comerford)
The monastic church, where monks of Mount Melleray celebrated the Divine Office every day until last week, was completed and solemnly blessed on 26 November 1940. Later, a high altar and some 20 lesser altars – all in marble and the gifts of benefactors – were installed, and a magnificent stained-glass window was erected behind the high altar.
President Séan T O’Kelly paid a state visit to Mount Melleray in June 1946. However, it was not until the 120th anniversary of Mount Melleray that the abbey church was solemnly consecrated by Bishop Coholan of Waterford on 20 August 1952. During the consecration festival from 20 to 29 August 1952, over 100,000 people visited Mount Melleray, including President Séan T O’Kelly.
The abbey church is Gothic in architectural style and cruciform in plan. Although extended, it follows mainly the lines of the original chapel built by the first community.
In the Cistercian tradition, a massive crucifix was suspended over the nave and contained relics of Saint Bernard and many Irish saints. However, this was removed during the post-Vatican II liturgical reforms.
The east window in the monastic church in Mount Melleray Abbey (Photograph: Patrick Comerford)
The east window is the work of the Harry Clarke studio. The central panel represents Christ the King crowning the Virgin Mary at the Assumption. Each evening at the Office of Compline, the lights of the Church were extinguished and, according to Cistercian tradition, the figure of the Virgin Mary was illuminated for the singing of the Salve Regina.
To the right of the central panel are Saint Catherine of Alexandria and Saint Carthage of Lismore; to the far right are Saint Robert, one of the three founders of the Cistercian Order, and Saint Patrick of Ireland.
To the left of the central panel are Saint Brigid of Kildare and Saint Columba; to the far left are Saint Bernard of Clairvaux, Doctor of the Church and the founder of the Cistercians, and Saint Malachy of Armagh, who invited Saint Bernard to send Cistercian monks to Ireland, leading to the foundation of Mellifont Abbey in 1142.
At the west end of the church, the words of the canticle Magnificat are carved in large letters on a wooden screen.
Inside the public church in Mount Melleray Abbey, facing the east end (Photograph: Patrick Comerford)
The public church was consecrated at the same time as the monastic church, with Dom Benignus Hickey, Abbot of New Mellifont, consecrating the High Altar.
The public church was dedicated to the Assumption and Saint Philomena, and was once the National Shrine of Saint Philomena. Her statue was removed when her name was removed from the Roman Calendar.
The interior of the public church has five bays consisting of aisles on either side and double lancets above. The sanctuary is decorated in mosaic, both in the nave and the aisles. The walls surrounding the side aisles are decorated with angels.
The walls of the sanctuary have the instruments of the Passion in quatrefoils on the lateral walls, the east wall has images of the Sacred Heart on the north side and Saint Joseph on the south side, each with a monogram in the quatrefoil beneath.
Inside the public church in Mount Melleray Abbey facing the west end (Photograph: Patrick Comerford)
The east window of the public church is in two levels. Above, in the central panel is the Assumption of the Virgin Mary with angels. Below, from left to right, are Saint Brigid, Saint Malachy of Armagh, who introduced the Cistercians to Ireland, Saint Bernard of Clairvaux, founder of the Cistercians, and Saint Patrick.
The seven main panels of this window were originally in the east window of the old monastic church.
Many of the stained-glass windows in the side aisles are also the work of Harry Clarke or the Harry Clarke Studios in Dublin.
Saint Peter and Saint Paul in a two-light lancet window by the Harry Clarke Studio in the public church in Mount Melleray Abbey (Photograph: Patrick Comerford)
From its early days, the school at Mount Melleray educated both clerical and lay students until the boarding school closed in 1974. Another local landmark that is part of my childhood memories, the ‘Cats’ bar, also closed a number of years ago.
The Abbot of Mount Melleray, Dom Eamon Fitzgerald, became the first Irish Abbot General of the Cistercian Order in 2008. He returned to Melleray in 2022 after 14 years in Rome as abbot general.
The last abbot, Dom Richard Purcell, was elected the Abbot of Mount Melleray at the age of 33 in 2017. He had previously been Abbot of Mount Saint Joseph Abbey, Roscrea, and had already received the abbatial blessing in 2009.
In the past, Mount Melleray was involved in founding New Melleray Abbey, near Dubuque, Iowa, Mount Saint Joseph Abbey, Roscrea, Co Tipperary, and the Southern Star Abbey in New Zealand.
In recent years, the number of monks living in the community at Mount Melleray had dwindled from almost 60 in 1991 to six last week – and two of those six were away last week. Two had died within the space of two years, and another was living as a hermit near Saint Mary’s Abbey of Cistercian nuns in Glencairn, near Lismore, where he celebrated Mass once a week for the sisters.
The farm is now leased to a neighbouring farmer, while the monks hire contractors to fell trees from its extensive forestry. The monastery’s apiary, which once yielded an abundance of heather honey, has also disappeared, its hives long dismantled and the bees long gone.
The Lamb of God depicted in a Harry Clarke window in the public church in Mount Melleray Abbey (Photograph: Patrick Comerford)
Despite last week’s closing and move, the monks have not ruled out a possible return to Mount Melleray, according to Christina O’Flynn, who has been running the gift shop for the last 7½ years.
‘It’s not going to be a derelict building. It is not being sold … Some staff are being kept on to look after the grounds. It belongs to the monks. Anything else is just rumours,’ she told journalists. ‘They built a whole new wing that the order could walk right into it. Refurbishments are being carried out while they are away. If they do come back it will be different to how it was but we don't care about that. This is not about structures or buildings. What matters to us is having the liturgy back.’
‘We don’t see it as closing down,’ she said. ‘After 18 months they will make a decision about where they are going to live permanently. The hope is that it will be back here. All the monks want to come back.’
However, the present plans involve the monks from Mount Melleray remaining at the newly-formed Abbey of Our Lady of Silence in Roscrea for at least a year. The new community has 26 members, including three novices, with others interested in joining.
Meanwhile, the Cistercian order says its two other abbeys in Ireland – Bolton Abbey in Moone, Co Kildare, and Portglenone, Co Antrim – continue to operate autonomously.
The fields between Mount Melleray and Moonwee were my childhood idyll (Photograph: Patrick Comerford)
27 January 2025
Part of my childhood fades
as the last monks leave
Mount Melleray Abbey near
Cappoquin at the weekend
Labels:
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Church History,
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Co Waterford,
Country Walks,
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Local History,
Mellifont,
Monasticism,
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Roscrea
Daily prayer in Christmas 2024-2025:
34, Monday 27 January 2025
‘But no one can enter a strong man’s house and plunder his property (Mark 3: 27) … Kilkenny Castle at night (Photograph: Patrick Comerford)
Patrick Comerford
This is the last week in the 40-day season of Christmas, which continues until Candlemas or the Feast of the Presentation next Sunday (2 February 2025). This week began with the Third Sunday of Epiphany (Epiphany III, 26 January 2025), and today is International Holocaust Remembrance Day (27 January 2025).
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, 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.
‘If a kingdom is divided against itself, that kingdom cannot stand’ (Mark 3: 24) … confusing road signs in Tsesmes near Rethymnon in Crete (Photograph: Patrick Comerford)
Mark 3: 22-30 (NRSVA):
22 And the scribes who came down from Jerusalem said, ‘He has Beelzebul, and by the ruler of the demons he casts out demons.’ 23 And he called them to him, and spoke to them in parables, ‘How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. 27 But no one can enter a strong man’s house and plunder his property without first tying up the strong man; then indeed the house can be plundered.
28 ‘Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin’ – 30 for they had said, ‘He has an unclean spirit.’
‘Time present and time past / Are both perhaps present in time future / And time future contained in time past’ (TS Eliot) … the clock on Rathmines Town Hall depicted in street art on Mountpleasant Avenue (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
TS Eliot’s play Murder in the Cathedral is based on the events leading up to the murder of Thomas Becket, Archbishop of Canterbury, on 29 December 1170.
Becket was murdered at the behest of King Henry II, and the play focuses on Becket’s internal struggles. As he reflects on the martyrdom he faces, his tempters arrive, like Job’s comforters, and they question the archbishop about his plight, echoing in many ways Christ’s temptations in the wilderness.
The first tempter offers Becket the prospect of physical safety. The second tempter offers him power, riches and fame in serving the king so that he can disarm the powerful and help the poor. The third tempter suggests the archbishop should form an alliance with the barons and seize a chance to resist the king.
Finally, the fourth tempter urges Thomas to look to the glory of martyrdom.
Becket responds to all his tempters and specifically addresses the immoral suggestions of the fourth tempter at the end of the first act:
Now is my way clear, now is the meaning plain:
Temptation shall not come in this kind again.
The last temptation is the greatest treason:
To do the right deed for the wrong reason.
Saint Mark’s Gospel is very sparse in its account of the story of Christ’s temptations in the wilderness – just two verses (see Mark 1: 12-13). In the much fuller accounts given by Saint Matthew (Matthew 4: 1-11) and Saint Luke (Luke 4: 1-13), Christ is tempted to do the right things for the wrong reason.
What would be wrong with Christ turning stones into bread (see Matthew 4: 3; Luke 4: 3-4) to feed the hungry?
What would be wrong with Christ showing miraculous powers (see Matthew 4: 3; Luke 4: 9) to point to the majesty of God (see Matthew 4: 4; Luke 4: 10-11)?
What would be wrong with Christ taking command of the kingdoms of this world (see Matthew 4: 9; Luke 4: 5-7) to usher in justice, mercy and peace?
Let us not deceive ourselves, these are real temptations. For those who are morally driven there is always a real temptation to do the right thing but to do it for the wrong reason.
In today’s Gospel reading (Mark 3: 22-30) and in tomorrow’s reading (Mark 3.31-35), Christ is challenged in two fundamental ways: he is challenged about whether his work is the work of God or the work of the Devil (Mark 3: 22); and he is challenged to think about what his family thinks about what he is doing (Mark 3: 32).
In recent years, Ireland benefitted from economic growth and social and legislative changes that made it a modern European nation, like its neighbours. But ambition turned to greed, and greed then turned to economic collapse. The Irish economy and Irish society seemed to have given in to the temptation to do what appeared to be the right thing for the wrong reason.
Too often when I am offered the opportunity to do the right thing, to make a difference in the lives of others and in this world, I ask: ‘What’s in this for me?’
When I am asked to speak up for those who are marginalised or oppressed, this should be good enough reason in itself. But then I wonder how others are going to react – react not to the marginalised or oppressed, but to me.
How often have I seen what is the right thing to do, but have found an excuse that I pretend is not of my own making?
How often do I think of doing the right thing only if it is going to please my family members or please my neighbours?
How often do I use the Bible to justify not extending civil rights to others?
How often do I use obscure Bible texts to prop up my own prejudices, forgetting that any text in the Bible, however clear or obscure it may be, depends, in Christ’s own words, on the two greatest commandments, to love God and to love one another.
We can convince ourselves that we are doing the right thing when we are doing it for the wrong reason. A wrong decision taken once, thinking it is doing the right thing, but for the wrong reason, is not just an action in the present moment. It forms habits and it shapes who we are, within time and eternity.
Today is International Holocaust Memorial Day. The Revd Martin Niemöller (1892-1984), a prominent German Lutheran pastor and an outspoken opponent of Hitler, spent the last seven years of Nazi rule in concentration camps. He once said:
First they came for the socialists, and I did not speak out –
Because I was not a socialist.
Then they came for the trade unionists, and I did not speak out –
Because I was not a trade unionist.
Then they came for the Jews, and I did not speak out –
Because I was not a Jew.
Then they came for me – and there was no one left to speak for me.
What we do today or refuse to do today, even if we think it is the right thing to do but we do it for the wrong reasons, reflects how we have formed ourselves habitually in the past, is an image of our inner being in the present, and has consequences for the future we wish to shape.
As TS Eliot writes:
Time present and time past
Are both perhaps present in time future
And time future contained in time past (‘Burnt Norton’).
How is the Church to recover its voice and speak up for the oppressed and the marginalised, not because it is fashionable or politically correct today, but because it is the right thing to do today and for the future?
Surely all our actions must depend on those two great commandments – to love God and to love one another.
Martin Niemöller’s cell in Sachsenhausen (Photograph: Patrick Comerford)
Today’s Prayers (Monday 27 January 2025, International Holocaust Remembrance Day):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘A Reflection on 2 Timothy’. This theme was introduced yesterday with a Programme Update by the Revd Canon Dr Nicky Chater, Chair of Gypsy, Roma and Traveller Friendly Churches and Chaplain for these communities in the Diocese of Durham.
The USPG Prayer Diary today (Monday 27 January 2025, International Holocaust Remembrance Day) invites us to pray:
Forgive us when we give space to fear, negativity, and hatred of others, simply because they are different from us. Through our prayers and actions, help us to stand together with people and communities who are suffering, so that light may banish all darkness, love will prevail over hate and good will triumph over evil.
The Collect:
Almighty God,
whose Son revealed in signs and miracles
the wonder of your saving presence:
renew your people with your heavenly grace,
and in all our weakness
sustain us by your mighty power;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Almighty Father,
whose Son our Saviour Jesus Christ is the light of the world:
may your people,
illumined by your word and sacraments,
shine with the radiance of his glory,
that he may be known, worshipped, and obeyed
to the ends of the earth;
for he is alive and reigns, now and for ever.
Additional Collect:
God of all mercy,
your Son proclaimed good news to the poor,
release to the captives,
and freedom to the oppressed:
anoint us with your Holy Spirit
and set all your people free
to praise you in Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Today is International Holocaust Remembrance Day … a fading rose on the fence at Auschwitz-Birkenau; behind is one of the concentration camp watchtowers and a train wagon (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
This is the last week in the 40-day season of Christmas, which continues until Candlemas or the Feast of the Presentation next Sunday (2 February 2025). This week began with the Third Sunday of Epiphany (Epiphany III, 26 January 2025), and today is International Holocaust Remembrance Day (27 January 2025).
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, 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.
‘If a kingdom is divided against itself, that kingdom cannot stand’ (Mark 3: 24) … confusing road signs in Tsesmes near Rethymnon in Crete (Photograph: Patrick Comerford)
Mark 3: 22-30 (NRSVA):
22 And the scribes who came down from Jerusalem said, ‘He has Beelzebul, and by the ruler of the demons he casts out demons.’ 23 And he called them to him, and spoke to them in parables, ‘How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. 27 But no one can enter a strong man’s house and plunder his property without first tying up the strong man; then indeed the house can be plundered.
28 ‘Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin’ – 30 for they had said, ‘He has an unclean spirit.’
‘Time present and time past / Are both perhaps present in time future / And time future contained in time past’ (TS Eliot) … the clock on Rathmines Town Hall depicted in street art on Mountpleasant Avenue (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
TS Eliot’s play Murder in the Cathedral is based on the events leading up to the murder of Thomas Becket, Archbishop of Canterbury, on 29 December 1170.
Becket was murdered at the behest of King Henry II, and the play focuses on Becket’s internal struggles. As he reflects on the martyrdom he faces, his tempters arrive, like Job’s comforters, and they question the archbishop about his plight, echoing in many ways Christ’s temptations in the wilderness.
The first tempter offers Becket the prospect of physical safety. The second tempter offers him power, riches and fame in serving the king so that he can disarm the powerful and help the poor. The third tempter suggests the archbishop should form an alliance with the barons and seize a chance to resist the king.
Finally, the fourth tempter urges Thomas to look to the glory of martyrdom.
Becket responds to all his tempters and specifically addresses the immoral suggestions of the fourth tempter at the end of the first act:
Now is my way clear, now is the meaning plain:
Temptation shall not come in this kind again.
The last temptation is the greatest treason:
To do the right deed for the wrong reason.
Saint Mark’s Gospel is very sparse in its account of the story of Christ’s temptations in the wilderness – just two verses (see Mark 1: 12-13). In the much fuller accounts given by Saint Matthew (Matthew 4: 1-11) and Saint Luke (Luke 4: 1-13), Christ is tempted to do the right things for the wrong reason.
What would be wrong with Christ turning stones into bread (see Matthew 4: 3; Luke 4: 3-4) to feed the hungry?
What would be wrong with Christ showing miraculous powers (see Matthew 4: 3; Luke 4: 9) to point to the majesty of God (see Matthew 4: 4; Luke 4: 10-11)?
What would be wrong with Christ taking command of the kingdoms of this world (see Matthew 4: 9; Luke 4: 5-7) to usher in justice, mercy and peace?
Let us not deceive ourselves, these are real temptations. For those who are morally driven there is always a real temptation to do the right thing but to do it for the wrong reason.
In today’s Gospel reading (Mark 3: 22-30) and in tomorrow’s reading (Mark 3.31-35), Christ is challenged in two fundamental ways: he is challenged about whether his work is the work of God or the work of the Devil (Mark 3: 22); and he is challenged to think about what his family thinks about what he is doing (Mark 3: 32).
In recent years, Ireland benefitted from economic growth and social and legislative changes that made it a modern European nation, like its neighbours. But ambition turned to greed, and greed then turned to economic collapse. The Irish economy and Irish society seemed to have given in to the temptation to do what appeared to be the right thing for the wrong reason.
Too often when I am offered the opportunity to do the right thing, to make a difference in the lives of others and in this world, I ask: ‘What’s in this for me?’
When I am asked to speak up for those who are marginalised or oppressed, this should be good enough reason in itself. But then I wonder how others are going to react – react not to the marginalised or oppressed, but to me.
How often have I seen what is the right thing to do, but have found an excuse that I pretend is not of my own making?
How often do I think of doing the right thing only if it is going to please my family members or please my neighbours?
How often do I use the Bible to justify not extending civil rights to others?
How often do I use obscure Bible texts to prop up my own prejudices, forgetting that any text in the Bible, however clear or obscure it may be, depends, in Christ’s own words, on the two greatest commandments, to love God and to love one another.
We can convince ourselves that we are doing the right thing when we are doing it for the wrong reason. A wrong decision taken once, thinking it is doing the right thing, but for the wrong reason, is not just an action in the present moment. It forms habits and it shapes who we are, within time and eternity.
Today is International Holocaust Memorial Day. The Revd Martin Niemöller (1892-1984), a prominent German Lutheran pastor and an outspoken opponent of Hitler, spent the last seven years of Nazi rule in concentration camps. He once said:
First they came for the socialists, and I did not speak out –
Because I was not a socialist.
Then they came for the trade unionists, and I did not speak out –
Because I was not a trade unionist.
Then they came for the Jews, and I did not speak out –
Because I was not a Jew.
Then they came for me – and there was no one left to speak for me.
What we do today or refuse to do today, even if we think it is the right thing to do but we do it for the wrong reasons, reflects how we have formed ourselves habitually in the past, is an image of our inner being in the present, and has consequences for the future we wish to shape.
As TS Eliot writes:
Time present and time past
Are both perhaps present in time future
And time future contained in time past (‘Burnt Norton’).
How is the Church to recover its voice and speak up for the oppressed and the marginalised, not because it is fashionable or politically correct today, but because it is the right thing to do today and for the future?
Surely all our actions must depend on those two great commandments – to love God and to love one another.
Martin Niemöller’s cell in Sachsenhausen (Photograph: Patrick Comerford)
Today’s Prayers (Monday 27 January 2025, International Holocaust Remembrance Day):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘A Reflection on 2 Timothy’. This theme was introduced yesterday with a Programme Update by the Revd Canon Dr Nicky Chater, Chair of Gypsy, Roma and Traveller Friendly Churches and Chaplain for these communities in the Diocese of Durham.
The USPG Prayer Diary today (Monday 27 January 2025, International Holocaust Remembrance Day) invites us to pray:
Forgive us when we give space to fear, negativity, and hatred of others, simply because they are different from us. Through our prayers and actions, help us to stand together with people and communities who are suffering, so that light may banish all darkness, love will prevail over hate and good will triumph over evil.
The Collect:
Almighty God,
whose Son revealed in signs and miracles
the wonder of your saving presence:
renew your people with your heavenly grace,
and in all our weakness
sustain us by your mighty power;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Almighty Father,
whose Son our Saviour Jesus Christ is the light of the world:
may your people,
illumined by your word and sacraments,
shine with the radiance of his glory,
that he may be known, worshipped, and obeyed
to the ends of the earth;
for he is alive and reigns, now and for ever.
Additional Collect:
God of all mercy,
your Son proclaimed good news to the poor,
release to the captives,
and freedom to the oppressed:
anoint us with your Holy Spirit
and set all your people free
to praise you in Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Today is International Holocaust Remembrance Day … a fading rose on the fence at Auschwitz-Birkenau; behind is one of the concentration camp watchtowers and a train wagon (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
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