Marianne Faithfull, who died last week at the age of 78, had a strong Jewish family background in Austria, Hungary, Romania, Serbia, Ukraine and Germany
Patrick Comerford
Marianne Faithfull, the singer, muse and actor who helped write and inspired some of the Rolling Stones’ greatest songs, died last week at the age of 78. She was 17 and I had just started secondary school when she took every teenage boy’s world by storm with her hit version of ‘As Tears Go By.’
The story of Marianne Faithfull’s disturbing early life, her brave efforts at recovery, and her death last week brought back so many of my teenage and school years. They reminded me too of the amazing story of her mother, Eva von Sacher-Masoch, who styled herself Baroness Erisso, and called me back again to a blog series, ‘Tales of the Viennese Jews,’ which I began in November 2019, although I had not returned to it since the story of Max Perutz almost for four years ago (18 May 2021).
The Tales from the Vienna Woods is a waltz by the composer Johann Strauss II (1825-1899), written just over a century and a half ago, in 1868. Although Strauss was baptised in the Roman Catholic Church, he was born into a prominent Jewish family. Because the Nazis had a particular penchant for Strauss’s music, they tried to conceal and even deny the Jewish identity of the Strauss family.
However, the stories of Vienna’s Jews cannot be hidden, and many of those stories from Vienna are told in the exhibits in the Jewish Museum in its two locations, at the Palais Eskeles on Dorotheergasse and in the Misrachi-Haus in Judenplatz.
Rather than describe both museums in detail in one or two blog postings, I decided after a visit to Vienna in November 2019 to post occasional blog postings that re-tell some of these stories, celebrating a culture and a community whose stories should never be forgotten.
The newspaper obituaries last week focussed on Marianne Faithfull as a singer, actor, her brave battle for recovery from addiction and against cancer, and her short relationship with Mick Jagger, and portrayed her as the archetypal wild child of the 1960s.
She had a convent school education, and was often described as the daughter of an aristocratic baroness who had survived the Nazi occupation of Austria. Both details added to the media attention to her lifestyle in the 1960s and 1970s.
Marianne Faithfull’s mother, Eva von Sacher-Masoch, who called herself Baroness Erisso
In recent years, the singer also explored her Jewish background and her Jewish ancestry featured in the BBC series Who Do You Think You Are?. She once declared she had to thank her Jewish roots for her renditions of the songs of Bertholt Brecht and Kurt Weill and for an innate flair for their music.
Recent genealogical research reveals that, despite her Catholic background and schooling, Marianne Faithfull was Jewish by all rabbinical definitions. Although she never practised Judaism, her mother, her maternal grandmother, and all her ancestors on that side of her family are Jewish, which meets the definition of being Jewish according to halacha or Jewish traditional law.
Her mother, Eva von Sacher-Masoch, who called herself Baroness Erisso, was a dancer in Weimar Berlin and was then living in Vienna when World War II began. Eva’s mother Flora was born into a well-known Jewish family; she converted to Christianity when she married an Austrian aristocrat Artur Wolfgang Ritter von Sacher-Masoch (1875-1953), but she still attended synagogue on High Holy Days.
Marianne Faithfull’s father, Major Robert Glynn Faithfull, was a British intelligence officer during World War II and later Professor of Italian Literature at Bedford College, London University. He met Eva in Vienna after the defeat of the Nazis.
Marianne Faithfull’s mother was known as Eva but was born Hermine von Sacher-Masoch (1912-1991) on 4 December 1912 in Budapest, then the second city in the Austro-Hungarian Empire.
Eva’s father, Artur Wolfgang von Sacher-Masoch, was an Austrian writer who used the pseudonym Michael Zorn. His family was descended from central European minor nobility through Leopold Johann Nepomuk Ritter von Sacher – the title ritter indicates an hereditary knight, and is somewhat equivalent to the title of baronet. Leopold combined his own family name with that of von Masoch, to keep alive the name of the family of his wife, who was the last descendant of a Slovak family of minor aristocrats. He did this when the Habsburg emperor gave him the title of ritter to recognise his work as the imperial police commissioner in Lemberg, present-day Lviv in Ukraine.
Another family member was the writer Leopold von Sacher-Masoch (1836-1895), whose last name and scandalous novel Venus in Furs gave rise to the word ‘masochism’.
Eva’s mother, Flora Ziprisz (1881-1955), was born into a central European Jewish family whose members included many prominent medical doctors. She was known in her family as Flora but was born Elisabeth Rosa Ziprisz on 29 September 1881 in Karánsebes, then in Hungary and now Caransebeș in the Banat region in south-west Romania. Flora’s mother, Therese (Deutsch) Ziprisz, was also born in Caransebeş.
Flora’s father, Eva’s grandfather, Dr Wilhelm ‘Vilmos’ Ziprisz (1844-1922), was born in the Banat region on 23 November 1844 in Neusatz or Novi Sad, once known as the ‘Serbian Athens’. It was then an important city on the Danube in the Hungarian part of the Austro-Hungarian. Today it is the second largest city in Serbia.
He was a son of Salamon Ziprisz, a member of a leading Jewish family from Bač, now in Vojvodina in Serbia. He studied medicine in Vienna under Dr Ignaz Semmelweis, and later became a doctor battling the diphtheria and cholera in the Austro-Hungarian Empire. He publicly vaccinated his daughter Flora with the smallpox vaccine to show villagers that it would not poison them. He died in Vienna at the age of 78 on 28 April 1922.
Despite strong disapproval from both their families, Flora married Artur Wolfgang Sacher-Masoch in Caransebeș on 9 January 1901 when she was 18. She converted to Christianity – not an uncommon experience at the time – but continued to attended synagogue on High Holy days.
The main building of the Jewish community in Vienna, housing the Stadttempel or City Synagogue at Seitenstettengasse 4 … Eva Sacher-Masoch moved with her family to Vienna in 1918 (Photograph: Patrick Comerford)
After the collapse of the Hapsburg empire, Austrian abolished and outlawed all aristocratic titles. As a child, Eva was known as Eva Sacher-Masoch. She spent her early childhood living on her family’s estates near Caransebeș, and moved with her family to Vienna in 1918. Her brother was the novelist Alexander Sacher-Masoch (1901-1972), author of Die Parade.
As a young woman, Eva moved to Berlin where she studied ballet at the Max Reinhardt Company. She danced in productions by the German theatrical duo Bertolt Brecht and Kurt Weill, as well as in the cabaret scene of Weimar Berlin, depicted in the film Cabaret. In one anecdote, she recalled how she was befriended by a prostitute on the Kurfurstendamm who would see her home safely at night.
As World War II loomed, Eva returned to her parents’ home in Vienna and lived with them throughout the war. The family opposed Hitler since the Anschluss or forced annexation of Austria by Nazi Germany. Flora thought of herself as a Hungarian patriot, first and foremost, but was as shocked as any other Jew by the Nazi racial laws.
Despite their Jewish ancestry, Flora and Eva were protected to a degree because of Artur’s World War I military record, his standing as the writer Michael Zorn, and perhaps his aristocratic claims. This may have saved Flora from having to wear a yellow star and from being sent to the death camps but did not remove the constant fear, and Eva was officially labelled a mischling or ‘a mongrel’.
At times, the family secretly helped Jews fleeing Austria, and hid socialist pamphlets in their home. Artur joined the anti-Nazi resistance, and ended up being arrested and hung by his hands in torture chambers in his 60s.
Soviet troops liberated Vienna in April 1945, but Eva and Flora were among 100,000 or so women in Vienna who were raped by Red Army troops. A Russian soldier found Eva and Flora hiding in a room. He raped Eva, but she then picked up a gun and shot him before he could do the same to Flora; later Eva had an abortion.
In post-war Vienna, Eva met a British intelligence officer, Major Robert Glynn Faithfull (1912-1998), a lecturer in Italian at Liverpool University. They married in 1946, moved to England and were the parents of a daughter Marianne, born Marian Evelyn Gabrielle Faithfull in Hampstead, London, on 29 December 1946.
The family lived for a time in Ormskirk, Lancashire while the father completed his PhD at Liverpool University. Marianne then spent part of her childhood in Braziers Park, a commune in Oxfordshire formed by John Norman Glaister in which Robert Faithfull played an instrumental role.
The couple divorced in 1952. Despite Austrian law, Eva chose to style herself Eva von Sacher-Masoch, Baroness Erisso, despite Austrian constitutional laws. Research for Who Do You Think You Are? revealed Eva’s claim to a title was exaggerated though rooted in reality.
To help support her daughter, Eva taught dance at Bylands School, a private boarding school near Basingstoke, Hampshire. She later lived in Reading, Berkshire, where she worked as a waitress at a Sally’s Café on Friar Street. Eva’s mother Flora came to live with them and died in Reading at the age of 74 in July 1955.
Eva and Marianne seem to have lived in straitened circumstances, and Marianne’s childhood included bouts of tuberculosis. She went to a primary school in Brixton, London, and had a bursary to attend Saint Joseph’s Convent School, Reading, where she was a weekly boarder and part of the Progress Theatre’s student group.
Eva died on 22 May 1991. Dr Robert Glyn Faithfull died on 5 February 1998, aged 85.
Marianne Fathfull’s mother Eva von Sacher-Masoch, who was half-Jewish, and her mother Flora, who was a Hungarian Jew (Photo courtesy of http://www.cabaret-berlin.com)
Despite Eva’s bohemian past, Marianne Faithfull said she broke her mother’s heart when she embarked on her own wild time. As a singer, she was discovered at 17 by the Rolling Stones manager Andrew Oldham. Her first single, ‘As Tears Go By’, was written by Mick Jagger and Keith Richards and made her a star. She would dismiss any rumours that she had had a hand in writing the song.
Her life quickly became a whirlwind. By 18, she was married to the artist John Dunbar and the mother of a son, Nicholas. Her affair with Mick Jagger ended in 1970, and that same year she lost custody of her son. She survived a suicide attempt and spiralled downwards, spending two years sleeping rough in Soho and addicted to heroin. Later in life, she was seen as the rock ’n’ roll casualty who had survived to tell her tale.
She acted in films including The Girl On A Motorcycle with French actor Alain Delon, as well as theatre productions. She entered a new phase with an understated performance as Maggie in Sam Garbaski’s film comedy-drama Irina Palm that was lauded by critics at the Berlin Film Festival in 2007.
She also fought anorexia, hepatitis and breast cancer, broke her hip in a fall and was in hospital with Covid-19. Her final album was an experimental collaboration in 2021 with the Australian multi-instrumentalist Warren Ellis, She Walks In Beauty.
Although Marianne Faithfull was raised a Catholic, she was proud of her Jewish heritage through her mother and grandmother and once said music by Kurt Weill, a cantor’s son, was ‘very much the tonic scale from the temple.’ She had never been to a synagogue nor heard the music there. ‘But I think there must really be some genetic memory of my Jewish background,’ she once told the Jewish Chronicle.
Marianne Faithfull would say she had lived out her dreams and her nightmares. She died on 30 January 2025.
May her memory be a blessing, זיכרונה לברכה
Shabbat Shalom, שבת שלום
Tales of the Viennese Jews:
1, the chief rabbi and a French artist’s ‘pogrom’
2, a ‘positively rabbinic’ portrait of an Anglican dean
3, portraits of two imperial court financiers
4, portrait of Sigmund Freud, founder of psychoanalysis
5, Lily Renée, from Holocaust Survivor to Escape Artist
6, Sir Moses Montefiore and a decorative Torah Mantle
7, Theodor Herzl and the cycle of contradictions
8, Simon Wiesenthal and the café in Mauthausen
9, Leonard Cohen and ‘The Spice-Box of Earth’
10, Ludwig Wittgenstein and his Jewish grandparents
11, Wolfgang Amadeus Mozart and his Jewish librettist
12, Salomon Mayer von Rothschild and the railways in Vienna
13, Gustav Mahler and the ‘thrice homeless’ Jew
14, Beethoven at 250 and his Jewish connections in Vienna
15, Martin Buber and the idea of the ‘I-Thou’ relationship
16, Three Holocaust survivors who lived in Northern Ireland.
17, Schubert’s setting of Psalm 92 for the synagogue.
18, Bert Linder and his campaign against the Swiss banks.
19, Adele Bloch-Bauer and Gustav Klimt’s ‘Lady in Gold’.
20, Max Perutz, Nobel laureate and ‘the godfather of molecular biology’.
21, Marianne Faithfull (1946-2025) and her mother Eva Hermine von Sacher-Masoch (1912-1991)
07 February 2025
Daily prayer in Ordinary Time 2025:
5, Friday 7 February 2025
The Execution of Saint John the Baptist … an early 18th century icon in the Museum of Christian Art in the Church of Saint Catherine of Sinai in Iraklion in Crete (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar, and less than four weeks away from Ash Wednesday (5 March 2025) and the beginning of Lent.
I got back from a busy day in Lichfield late last night, and expect to be in London for much of today. Before today begins, however, 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.
Herod’s daughter dances for the head of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)
Mark 6: 14-29 (NRSVA):
14 King Herod heard of it, for Jesus’ name had become known. Some were saying, ‘John the baptizer has been raised from the dead; and for this reason these powers are at work in him.’ 15 But others said, ‘It is Elijah.’ And others said, ‘It is a prophet, like one of the prophets of old.’ 16 But when Herod heard of it, he said, ‘John, whom I beheaded, has been raised.’
17 For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, because Herod had married her. 18 For John had been telling Herod, ‘It is not lawful for you to have your brother’s wife.’ 19 And Herodias had a grudge against him, and wanted to kill him. But she could not, 20 for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. 21 But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. 22 When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, ‘Ask me for whatever you wish, and I will give it.’ 23 And he solemnly swore to her, ‘Whatever you ask me, I will give you, even half of my kingdom.’ 24 She went out and said to her mother, ‘What should I ask for?’ She replied, ‘The head of John the baptizer.’ 25 Immediately she rushed back to the king and requested, ‘I want you to give me at once the head of John the Baptist on a platter.’ 26 The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. 27 Immediately the king sent a soldier of the guard with orders to bring John’s head. He went and beheaded him in the prison, 28 brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. 29 When his disciples heard about it, they came and took his body, and laid it in a tomb.
Inside the Chapel of the Hospital of Saint John the Baptist in Lichfield on Thursday afternoon (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
During my day in Lichfield yesterday, I spent some time in prayer in the Chapel of Saint John’s Hospital, which has been an important place in my spiritual life for over 50 years. In the Gospel reading at the Eucharist today (Mark 6: 14-29), we hear again the account of the execution of Saint John the Baptist.
This Gospel story is full of stark, cruel, violent reality. To achieve this dramatic effect, it is told with recall, flashback or with the use of the devise modern film-makers call ‘back story.’
Cruel Herod has already executed Saint John the Baptist – long ago. Now he hears about the miracles and signs being worked by Jesus and his disciples.
Some people think that Saint John the Baptist has returned, even though John has been executed by Herod. Others think Jesus is Elijah – and popular belief at the time expected Elijah to return at Judgment Day (Malachi 4: 5).
On the other hand, Herod, the deranged Herod who has already had John beheaded, wonders whether John is back again. And we are presented with a flashback to the story of Saint John the Baptist, how he was executed in a moment of passion, how Herod grieved, and how John was buried.
Did you ever get mistaken for someone else? Or, do you ever wonder whether the people you work with, or who are your neighbours, really know who you are?
I am thinking of two examples. Anthony Hope Hawkins was the son of the Vicar of Saint Bride’s in Fleet Street, the Revd Edwards Comerford Hawkins. He was walking home to his father’s vicarage in London one dusky evening when he came face-to-face with a man who looked like his mirror image.
He wondered what would happen if they swapped places, if this double went back to Saint Bride’s vicarage, while he headed off instead to the suburbs. Would anyone notice?
It inspired him, under the penname of Anthony Hope, to write his best-selling novel, The Prisoner of Zenda.
The other example I think of is the way I often hear people put themselves down with self-deprecating sayings such as: ‘If they only knew what I’m really like … if they only knew what I’m truly like …’
What are you truly like?
And would you honestly want to swap your life for someone else’s?
Would you take on all their woes, and angsts and burdens, along with their way of life?
It is a recurring theme for poets, writers and philosophers over the centuries.
It was the theme in John Boorman’s movie The Tiger’s Tail (2006), in which Brendan Gleeson plays both the main character and his protagonist. Is he his doppelgänger, a forerunner warning of doom, destruction and death? Or is he the lost twin brother who envies his achievements and lifestyle?
The doppelgänger was regarded as a harbinger of doom and death.
There is a way in which Saint John the Baptist is seen as the harbinger of the death of his own cousin, Jesus.
The account of Saint John’s execution anticipates the future facing Christ and some of the disciples, and Christ’s own burial (see Mark 15: 45-47). The idea that John might be raised from the dead anticipates Christ’s resurrection.
As well as attracting similar followers and having similar messages, did these two cousins, in fact, look so like one another physically?
But Herod had known John the Baptist; he knew him as a righteous and a holy man, and he protected him. Why, he even liked to listen to John.
Do you think Herod was confused about the identities of Christ and of Saint John the Baptist?
Is Herod so truly deranged that he can believe someone he has executed, whose severed head he has seen, could come back to life in such a short period?
Or is Herod’s reaction merely one of exasperation and exhaustion: ‘Oh no! Not that John, back again!’
We too are forerunners, sent out to be signs of the Kingdom of God. To be a disciple is to follow a risky calling – or at least it ought to be so.
I once had a poster on a kitchen door with a grumpy looking judge asking, ‘If you were accused of being a Christian, would there be enough evidence to convict you?’
We heard yesterday (Mark 6: 7-13) how Christ sent out the disciples, two by two, inviting people into the Kingdom of God. But they are beginning to realise that the authorities are rejecting Christ.
Now with Herod’s maniacal and capricious way of making decisions, discipleship has become an even more risk-filled commitment.
But Herod’s horrid banquet runs right into the story in Saint Mark’s Gospel where Christ feeds the 5,000 (Mark 6: 30-44), a sacramental sign of the invitation to all to the heavenly banquet – more than we can imagine can be fed in any human undertaking.
The invitation to Herod’s banquet, for the privileged and the prejudiced, is laden with the smell of death.
The invitation to Christ’s banquet, for the marginalised and the rejected, is laden with the promise of life.
Herod feeds the prejudices of his own family and a closed group of courtiers. Christ shows that, despite the initial prejudices of the disciples, all are welcome to his banquet.
Herod is in a lavish palace in his city, but is isolated and deserted. Christ withdraws to an open but deserted place to be alone, but a great crowd follows him.
Herod fears the crowd beyond his palace gates. Christ rebukes the disciples for wanting to keep the crowds away.
Herod offers his daughter half his kingdom. Christ offers us all, as God’s children, the fullness of the kingdom of God.
Herod’s daughter asks for John’s head on a platter. On the mountainside, Christ feeds all.
Our lives are filled with choices.
Herod chooses loyalty to his inner circle and their greed. Christ tells his disciples to make a choice in favour of those who need food and shelter.
Herod’s banquet leads to destruction and death. Christ’s banquet is an invitation to building the kingdom and to new life.
Would I rather be at Herod’s Banquet for the few in the palace or with Christ as he feeds the masses in the wilderness?
Who would you invite to the banquet?
And who do you think feels excluded from the banquet?
We may never get the chance to be like Herod when it comes to lavish banqueting and decadent partying. But we have an opportunity to be party to inviting the many to the banquet that really matters.
Who feels turned away from the banquet by the Church today, abandoned and left to fend for themselves?
And, in our response to their needs, when we become signs of the Kingdom of God, we provide evidence enough to convict us when we are accused of being Christians.
Saint John the Baptist depicted in a window in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Friday 7 February 2025):
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 ‘Common Humanity and Love for Religious “Other”.’ This theme was introduced on Sunday with a Reflection by the Revd Dr Salli Effungani, Programme Officer for the Programme for Christian-Muslim Relations in Africa (PROCMURA) and Adjunct Lecturer on Interfaith Relations at Saint Paul’s University, Limuru, Kenya.
The USPG Prayer Diary today (Friday 7 February 2025) invites us to pray:
We pray for love, respect, and collaboration among people from diverse religions for the good of humanity and the world.
The Collect:
Almighty God,
by whose grace alone we are accepted
and called to your service:
strengthen us by your Holy Spirit
and make us worthy of our calling;
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:
God of truth,
we have seen with our eyes and touched with our hands the bread of life:
strengthen our faith
that we may grow in love for you and for each other;
through Jesus Christ our Lord.
Additional Collect:
God of our salvation,
help us to turn away from those habits which harm our bodies
and poison our minds
and to choose again your gift of life,
revealed to us in Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
A statue of Saint John the Baptist above the arched entrance at Saint John’s Hospital, Lichfield (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 in Ordinary Time in the Church Calendar, and less than four weeks away from Ash Wednesday (5 March 2025) and the beginning of Lent.
I got back from a busy day in Lichfield late last night, and expect to be in London for much of today. Before today begins, however, 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.
Herod’s daughter dances for the head of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)
Mark 6: 14-29 (NRSVA):
14 King Herod heard of it, for Jesus’ name had become known. Some were saying, ‘John the baptizer has been raised from the dead; and for this reason these powers are at work in him.’ 15 But others said, ‘It is Elijah.’ And others said, ‘It is a prophet, like one of the prophets of old.’ 16 But when Herod heard of it, he said, ‘John, whom I beheaded, has been raised.’
17 For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, because Herod had married her. 18 For John had been telling Herod, ‘It is not lawful for you to have your brother’s wife.’ 19 And Herodias had a grudge against him, and wanted to kill him. But she could not, 20 for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. 21 But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. 22 When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, ‘Ask me for whatever you wish, and I will give it.’ 23 And he solemnly swore to her, ‘Whatever you ask me, I will give you, even half of my kingdom.’ 24 She went out and said to her mother, ‘What should I ask for?’ She replied, ‘The head of John the baptizer.’ 25 Immediately she rushed back to the king and requested, ‘I want you to give me at once the head of John the Baptist on a platter.’ 26 The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. 27 Immediately the king sent a soldier of the guard with orders to bring John’s head. He went and beheaded him in the prison, 28 brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. 29 When his disciples heard about it, they came and took his body, and laid it in a tomb.
Inside the Chapel of the Hospital of Saint John the Baptist in Lichfield on Thursday afternoon (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
During my day in Lichfield yesterday, I spent some time in prayer in the Chapel of Saint John’s Hospital, which has been an important place in my spiritual life for over 50 years. In the Gospel reading at the Eucharist today (Mark 6: 14-29), we hear again the account of the execution of Saint John the Baptist.
This Gospel story is full of stark, cruel, violent reality. To achieve this dramatic effect, it is told with recall, flashback or with the use of the devise modern film-makers call ‘back story.’
Cruel Herod has already executed Saint John the Baptist – long ago. Now he hears about the miracles and signs being worked by Jesus and his disciples.
Some people think that Saint John the Baptist has returned, even though John has been executed by Herod. Others think Jesus is Elijah – and popular belief at the time expected Elijah to return at Judgment Day (Malachi 4: 5).
On the other hand, Herod, the deranged Herod who has already had John beheaded, wonders whether John is back again. And we are presented with a flashback to the story of Saint John the Baptist, how he was executed in a moment of passion, how Herod grieved, and how John was buried.
Did you ever get mistaken for someone else? Or, do you ever wonder whether the people you work with, or who are your neighbours, really know who you are?
I am thinking of two examples. Anthony Hope Hawkins was the son of the Vicar of Saint Bride’s in Fleet Street, the Revd Edwards Comerford Hawkins. He was walking home to his father’s vicarage in London one dusky evening when he came face-to-face with a man who looked like his mirror image.
He wondered what would happen if they swapped places, if this double went back to Saint Bride’s vicarage, while he headed off instead to the suburbs. Would anyone notice?
It inspired him, under the penname of Anthony Hope, to write his best-selling novel, The Prisoner of Zenda.
The other example I think of is the way I often hear people put themselves down with self-deprecating sayings such as: ‘If they only knew what I’m really like … if they only knew what I’m truly like …’
What are you truly like?
And would you honestly want to swap your life for someone else’s?
Would you take on all their woes, and angsts and burdens, along with their way of life?
It is a recurring theme for poets, writers and philosophers over the centuries.
It was the theme in John Boorman’s movie The Tiger’s Tail (2006), in which Brendan Gleeson plays both the main character and his protagonist. Is he his doppelgänger, a forerunner warning of doom, destruction and death? Or is he the lost twin brother who envies his achievements and lifestyle?
The doppelgänger was regarded as a harbinger of doom and death.
There is a way in which Saint John the Baptist is seen as the harbinger of the death of his own cousin, Jesus.
The account of Saint John’s execution anticipates the future facing Christ and some of the disciples, and Christ’s own burial (see Mark 15: 45-47). The idea that John might be raised from the dead anticipates Christ’s resurrection.
As well as attracting similar followers and having similar messages, did these two cousins, in fact, look so like one another physically?
But Herod had known John the Baptist; he knew him as a righteous and a holy man, and he protected him. Why, he even liked to listen to John.
Do you think Herod was confused about the identities of Christ and of Saint John the Baptist?
Is Herod so truly deranged that he can believe someone he has executed, whose severed head he has seen, could come back to life in such a short period?
Or is Herod’s reaction merely one of exasperation and exhaustion: ‘Oh no! Not that John, back again!’
We too are forerunners, sent out to be signs of the Kingdom of God. To be a disciple is to follow a risky calling – or at least it ought to be so.
I once had a poster on a kitchen door with a grumpy looking judge asking, ‘If you were accused of being a Christian, would there be enough evidence to convict you?’
We heard yesterday (Mark 6: 7-13) how Christ sent out the disciples, two by two, inviting people into the Kingdom of God. But they are beginning to realise that the authorities are rejecting Christ.
Now with Herod’s maniacal and capricious way of making decisions, discipleship has become an even more risk-filled commitment.
But Herod’s horrid banquet runs right into the story in Saint Mark’s Gospel where Christ feeds the 5,000 (Mark 6: 30-44), a sacramental sign of the invitation to all to the heavenly banquet – more than we can imagine can be fed in any human undertaking.
The invitation to Herod’s banquet, for the privileged and the prejudiced, is laden with the smell of death.
The invitation to Christ’s banquet, for the marginalised and the rejected, is laden with the promise of life.
Herod feeds the prejudices of his own family and a closed group of courtiers. Christ shows that, despite the initial prejudices of the disciples, all are welcome to his banquet.
Herod is in a lavish palace in his city, but is isolated and deserted. Christ withdraws to an open but deserted place to be alone, but a great crowd follows him.
Herod fears the crowd beyond his palace gates. Christ rebukes the disciples for wanting to keep the crowds away.
Herod offers his daughter half his kingdom. Christ offers us all, as God’s children, the fullness of the kingdom of God.
Herod’s daughter asks for John’s head on a platter. On the mountainside, Christ feeds all.
Our lives are filled with choices.
Herod chooses loyalty to his inner circle and their greed. Christ tells his disciples to make a choice in favour of those who need food and shelter.
Herod’s banquet leads to destruction and death. Christ’s banquet is an invitation to building the kingdom and to new life.
Would I rather be at Herod’s Banquet for the few in the palace or with Christ as he feeds the masses in the wilderness?
Who would you invite to the banquet?
And who do you think feels excluded from the banquet?
We may never get the chance to be like Herod when it comes to lavish banqueting and decadent partying. But we have an opportunity to be party to inviting the many to the banquet that really matters.
Who feels turned away from the banquet by the Church today, abandoned and left to fend for themselves?
And, in our response to their needs, when we become signs of the Kingdom of God, we provide evidence enough to convict us when we are accused of being Christians.
Saint John the Baptist depicted in a window in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Friday 7 February 2025):
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 ‘Common Humanity and Love for Religious “Other”.’ This theme was introduced on Sunday with a Reflection by the Revd Dr Salli Effungani, Programme Officer for the Programme for Christian-Muslim Relations in Africa (PROCMURA) and Adjunct Lecturer on Interfaith Relations at Saint Paul’s University, Limuru, Kenya.
The USPG Prayer Diary today (Friday 7 February 2025) invites us to pray:
We pray for love, respect, and collaboration among people from diverse religions for the good of humanity and the world.
The Collect:
Almighty God,
by whose grace alone we are accepted
and called to your service:
strengthen us by your Holy Spirit
and make us worthy of our calling;
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:
God of truth,
we have seen with our eyes and touched with our hands the bread of life:
strengthen our faith
that we may grow in love for you and for each other;
through Jesus Christ our Lord.
Additional Collect:
God of our salvation,
help us to turn away from those habits which harm our bodies
and poison our minds
and to choose again your gift of life,
revealed to us in Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
A statue of Saint John the Baptist above the arched entrance at Saint John’s Hospital, Lichfield (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
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