15 September 2025

Finding Irish links and
links with CS Lewis in
a plaque in the cloisters
in Durham Cathedral

The monument to Archdeacon George Hans Hamilton in the cloisters in Durham Cathedral (Photograph: Patrick Comerford, 2025)

Patrick Comerford

As I was walking through the cloisters in Durham Cathedral during my recent visit, I noticed a plaque commemorating George Hans Hamilton (1823-1903), who was Archdeacon of Lindisfarne (1865-1882), Archdeacon of Northumberland (1882-1905), and a Canon of Durham Cathedral.

The plaque caught my attention because his name indicated and the fading coat-of-arms on the memorial indicated, to me at least, not only that Archdeacon Hamilton was Irish but that he was part of the Hamilton family who are closely identified with both Balbriggan and Skerries in north Co Dublin.

I have been familiar with both towns since my schooldays, until recently I regularly went for walks on the beach in Skerries, and I often did Sunday duty in Holmpatrick Church, Skerries, and Saint George’s Church, Balbriggan.

There is a large monument to one branch of the Hamilton family in the centre of Skerries, and some memorial tablets from an older church that have survived in the new church when it was being built in the 1860s.

One curious monument to the memory of James Hamilton of Sheepshill and Holmpatrick reads in part: ‘A gentleman who during a long and most active life displayed that zealous energy and ingenious integrity that forms a useful and virtuous man … He died the 20th of October 1800, in the 73rd year of his age … Of the uncommonly numerous offspring of thirty six children he was survived by eight sons and eight daughters.’

James Hamilton’s descendants include Richard Branson. However, with 36 children born over 200 years ago, Hamilton must be the ancestor of thousands upon thousands of people today. But … 36 children? A most active life that displayed zealous energy indeed! Useful and virtuous? What about his poor wife or wives?

Archdeacon Hamilton, on the other hand, is directly related to the Balrothery and Balbriggan branch of the Hamilton family, and my search for his family background led to the discovery that he was also related to interesting Irish literary figures too.

The future archdeacon was born on 21 January 1823, the third son of Henry Hamilton (1780-1854) of Tullylish, Co Down, and a grandson of Hugh Hamilton (1729-1805), Bishop of Clonfert and Kilmacduagh (1795-1799) and then Bishop of Ossory (1799-1805).

Bishop Hugh Hamilton was born in Balrothery, near Balbriggan, Co Dublin, in 1725. He was an older brother of Judge George Hamilton (1732-1793) of Hampton, Balrothery, who was MP for Belfast and a Baron of the Exchequer. Judge Hamilton is remembered mainly for developing the town of Balbriggan. As part of the development of Balbriggan, he sold the Lower Mill to the business of Comerford and O’Brien in Balbriggan in the early 1780s. His son, the Revd George Hamilton built Saint George’s Church, Balbriggan, in 1813.

The most elaborate memorial in Saint George’s Church recalls George Alexander Hamilton, who died on 17 September 1871. His wife Amelia Fancourt Hamilton is remembered on a similar memorial that says: ‘Her clothing and coal clubs were for many years a great benefit to the poor of this neighbourhood.’ It also mentions that she set up an infant school in 1836 at Hampton Gates.

The elaborate memorial to George Alexander Hamilton, who died in 1871 (Photograph: Patrick Comerford)

The Hamiltons were a clerical family with seemingly innumerable priests in the Church of Ireland. Bishop Hamilton was a Professor of Philosophy in Trinity College Dublin, Vicar of Saint Ann’s, Dublin, and Dean of Armagh before he became a bishop. Three of his sons were priests: Hans Hamilton of Knocktopher, Co Kilkenny, who fled Co Kilkenny during the ‘Tithe War’ in the 1830s; George Hamilton (1783-1830), of Killemogh, Co Laois, a Biblical scholar; and the Revd Hugh Hamilton (1790-1865) of Innishmacsaint, Co Fermanagh.

Another son of Bishop Hamilton, Henry Hamilton (1780-1854), grew up in Dublin, but lived much of his life in Tullylish, Co Down. As well as the archdeacon who is commemorated in Durham Cathedral, Henry Hamilton was the father of two other priests: the Revd Hugh Hamilton (1811-1884) of Dublin, and Canon William Alfred Hamilton (1824-1897), Rector of Taney, Dundrum, Co Dublin. His daughter Sarah was a doctor’s wife who lived in the family home, Hampton Hall, Balbriggan; her son, the Revd Rowland Scriven (1859-1944), was a curate in Balbriggan from 1898 until 1920, when he moved to England.

The Hamilton family was intermarried with many of the great literary figures in Ireland, and both John Millington Synge and CS Lewis are direct descendants of Bishop Hamilton.

Archdeacon George Hans Hamilton was a first cousin of the Revd Thomas Robert Hamilton, the first Rector of Saint Mark’s, Dundela, in Belfast, and the grandfather of CS Lewis.

In the cloisters in Durham Cathedral (Photograph: Patrick Comerford, 2025)

The future archdeacon, George Hans Hamilton, was born on 21 January 1823, He was educated at Shrewsbury School and Trinity College, Dublin and was ordained in 1847.

After a time as a curate in Sunderland he became chaplain of Durham Prison and then Vicar of Berwick. He was chaplain to the High Sheriff of Durham in 1884.

Hamilton first married Arabella Sarah (Bella) Best on 9 May 1848. Her father John Best (1791-1825) was an accountant with the East India Company in Bombay; her mother Arabella née Robinson (1795-1855) was from Sunderland. Best seems to have spent much of his time travelling between Bombay and Sunderland. When he died in Bombay at the age of 33, he left a pregnant widow in India with four other children under the age of 10.

Bella Hamilton died in January 1868. She was the mother of two sons and a daughter: Hans Alfred Hamilton (born 1849), who seems to have been the ‘black sheep’ of the family; and Henry (Harry) Best Hans Hamilton (1850-1935); and Eliza Arabella Sarah (1858-1919), known as Ella.

Soon after Bella’s death, Hamilton married his second wife Lady Louisa Frances Clements (1843-1939) in 1869. She was a sister of Robert Bermingham Clements (1847-1892), 4th Earl of Leitrim. The couple were the parents of another daughter and three more sons: George Francis Clements Hamilton (1870-1900); Robert Charles Clements Hamilton (1871-1901), a refrigeration engineer, who was killed in an explosion on the first refrigerated ship bringing bananas to Britain from the West Indies; Sir Collingwood George Clements Hamilton (1877-1947), an electrical engineer and Conservative politician; and Louisa Lindisfarne Clements (Hamilton) Maitland (1878-1952).

Hamilton was a great advocate of prison reform. His character was drawn upon by Charles Reade in It Is Never Too Late to Mend (1856). He was Archdeacon of Lindisfarne (1865-1882), Archdeacon of Northumberland (1882-1905), and a canon of Durham Cathedral. He died on 23 September 1905 – he was 80 and still in office; his widow, Lady Louisa Hamilton, died on 31 August 1939.

As for Archdeacon Hamilton’s first cousin, the Revd Thomas Hamilton, he baptised his grandson, Clive Staples Lewis, in Saint Mark’s Church, Dundela, on 29 January 1899.

A portrait in Saint Mark’s Church, Dundela, of the Revd Thomas Hamilton, grandfather of CS Lewis (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2025:
128, Monday 15 September 2025

‘Jesus Heals the Centurion’s Servant’ … a modern Greek Orthodox icon

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and this week began with the Thirteenth Sunday after Trinity (Trinity XIII, 14 September 2025), which was also Holy Cross Day.

The calendar of the Church of England in Common Worship today remembers Saint Cyprian (258), Bishop of Carthage, Martyr. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

‘Jesus Heals the Centurion’s Servant,’ depicted by Ilyas Basim Khuri Bazzi Rahib, a 17th century Coptic monk in Egypt

Luke 7: 1-10 (NRSVA)

1 After Jesus had finished all his sayings in the hearing of the people, he entered Capernaum. 2 A centurion there had a slave whom he valued highly, and who was ill and close to death. 3 When he heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 4 When they came to Jesus, they appealed to him earnestly, saying, ‘He is worthy of having you do this for him, 5 for he loves our people, and it is he who built our synagogue for us.’ 6 And Jesus went with them, but when he was not far from the house, the centurion sent friends to say to him, ‘Lord, do not trouble yourself, for I am not worthy to have you come under my roof; 7 therefore I did not presume to come to you. But only speak the word, and let my servant be healed. 8 For I also am a man set under authority, with soldiers under me; and I say to one, “Go”, and he goes, and to another, “Come”, and he comes, and to my slave, “Do this”, and the slave does it.’ 9 When Jesus heard this he was amazed at him, and turning to the crowd that followed him, he said, ‘I tell you, not even in Israel have I found such faith.’ 10 When those who had been sent returned to the house, they found the slave in good health.

What did John Wayne really say, and did he say it with awe?

Today’s Reflection:

Movie trivia is one of those subjects that make for great rounds in table quizzes.

For example, it is said that when that great Biblical epic, The Greatest Story Ever Told, was being filmed almost 60 years ago (1965), Telly Savalas shaved his head for his role as Pontius Pilate. He kept his head bald for the rest of his life, as we all know from the 1970s television series Kojak.

The Swedish actor Max von Sydow said that the hardest part about playing Christ was the expectations people had of him to remain in character at all times. He could not smoke between takes, have a drink after work, or be affectionate with his wife on the set.

The director George Stevens was such a perfectionist that he did many takes of John Wayne’s single line, ‘Truly, this man was the Son of God.’ There is an apocryphal story that at one rehearsal Stevens pleaded with Wayne to show more emotion, to show some sense of awe. At the next take, Wayne changed his line to, ‘Aw, truly this man was the Son of God.’

But have you ever noticed how centurions show up frequently in the Gospels (see Luke 7: 1-10; Luke 23: 47; perhaps cf Luke 3: 14), and in the Acts of the Apostles (see Acts 10: 1; 30-32, 42-44; 27: 1-3)?

Roman soldiers and officials play such positive, even devout, roles in Luke and Acts that we have to ask why Saint Luke writes like this. So, for example, there is a series of devout centurions whose intervention at significant points leads to the furtherance of the Gospel.

It is surprising that these figures in the Roman occupation are portrayed in such positive ways in the New Testament, including the Gospel reading this morning (Luke 7: 1-10). They respond to Christ by recognising his identity and, at times, with faith.

In the seasons of the Church Calendar, we are in Ordinary Time, and in our weekday cycle of readings from Saint Luke’s Gospel, we read of how Jesus deals with ordinary people, in ordinary situations that each of us can identify with in our own ordinary, everyday, true-life situations.

Today’s Gospel story deals with some everyday questions that we all come across in our lives: compassion and healing, humanity and humility, power and authority, how employers treat the workforce, who is an insider in our society and who is an outsider?

The first group of people who come to Jesus are some Jewish elders (see verse 3). They might not expect Jesus to have much time for a centurion. This man represents the foreigner, the outsider, perhaps even the oppressor. He does not share their language, their culture or their religion.

We might expect these elders, probably Pharisees, to speak up only on behalf of someone of their own religion, even their own brand of religion.

But the Jewish elders come to Jesus, not on behalf of the dying slave, but on behalf of the centurion. They come not on behalf of the powerless one, but on behalf of the powerful one. They speak up for him, not because he might return the favour … but because he has already done them favours.

He has been not just kind and gentle, he goes beyond that – he loves the people. The word they use here is ἀγάπη (agape), love of the highest form, love that the New Testament sees as love for God and love for humanity.

The second group of people sent by the centurion just as Jesus is near his house are the centurion’s friends (see verse 6). They would know that it was against Jewish custom for Jesus to enter a gentile’s, a Roman’s, a centurion’s home.

Yet this story comes at a strategic place to show that this centurion is a man of good character. Immediately before this (Luke 6: 46-49), Jesus warns about the foolish man who builds his house on sand – the centurion, however, builds with eternity in mind.

And immediately after (Luke 7: 11-17), we have the story of the widow of Nain and the death of her only son. The centurion, for his part, must surely know that despite what Jesus may do, the slave too will eventually die, even if in old age, so his only motivations can be love and compassion, like the love of a parent.

This centurion can say do this, can say do that, but there is one thing he cannot do. He cannot give life itself. He recognises his limitations. He knows that he is dependent on Christ. In other words, he knows he is not self-dependent, he has to depend on God. He is a man of moving humility.

The centurion in Capernaum is not Jewish, he is an outsider. We do not know how he prays, or how he lives, or how he worships. It is enough for the people of Capernaum, and for Jesus, that he loves the people. He builds a place for the people to worship, to learn and to meet. He cares for their needs, physical and spiritual.

And Jesus responds to this deep and genuine agape. He goes to his house, where he finds a man of great love and compassion who truly has great faith.

But why should we be surprised?

I imagine this centurion already knew about Jesus and his disciples, and that Jesus and the disciples knew who the centurion was.

It is probable that Capernaum was the hometown of Simon Peter, Andrew, James and John, as well as the tax collector Matthew. Earlier in this Gospel, we read how on one Saturday Jesus taught in the synagogue in Capernaum and then healed a man who was possessed by an unclean spirit (see Luke 4: 31-36). Afterwards, he also healed Simon Peter’s mother-in-law there (Luke 4: 38-39).

When we have finished reading this morning’s Gospel story, we do not know the after-story. We do not know about the future faith of this centurion, whether he changed roles, changed his lifestyle, left politics and the army life behind him. We do not know.

We do not know about the future of the slave. We know he is found in good health … but for how long? Did he live to an old age? Did he gain promotion, or even his freedom? What about his later religious beliefs? We do not know.

We do not know either what happens afterwards among the elders and friends sent out to Jesus. They arrive back late, after everything is over (see verse 10). But are they transformed? Do they move from respecting the centurion because of what he has done for him, to respecting him as an individual? Do they move from seeing him as an outsider to seeing him as an insider? Or will he remain on the margins, no matter how polite they may be about him … and no matter what Jesus does in his life?

This surprising story tells us that those we perceive as our enemies, as outsiders, as strangers, as foreigners, can teach us so much about trust and faith. In the end, this story is reminiscent of Christ’s teaching in the previous chapter: ‘Love your enemies, do good to those who hate you’ (Luke 6: 27).

If we concentrate on healing and the miracle potential of this story, we may just sell ourselves short and miss the point of the story. Indeed, we know very little about the healing in this story, it tells us nothing about a healing ministry, it just tells us that when the elders and friends return to the house they find the slave is ‘in good health’ (see verse 10).

Perhaps the real miracle is to be found when we wake up to the reminder once again that Jesus is concerned for those we regard as the outsider, those we treat as the other, those we exclude.

Who are our modern-day Gentiles? Those we describe as unbelievers, agnostics, atheists or secularists? These are the people the Church needs to listen to and to talk to today, just as Christ listens to the centurion’s delegates and friends, and eventually to the centurion himself.

Jesus commends the faith of the centurion. He has seen nothing like it, even among his own people. He commends the centurion for his faith, and invites us to embrace that calling to live as people of faith.

It is interesting in all of this that seemingly the slave is not aware of any of this. The slave plays a rather passive role in the story.

So, we should note that Christ does not discriminate against the centurion, or against the slave. He makes no distinctions, no categorisation, allows no compartmentalisation. We do not know the religion, the ethnicity, the sexuality, the age or the cultural background of the slave.

Christ does not allow us to hold on to any prejudices or attitudes that tolerate racism, sexism or ageism. We judge other people’s worthiness every time we withhold compassion or refuse to stand up for justice in solidarity with the oppressed, the ostracised, and the under-served. Will we take our cues from Christ and let God’s compassion and justice demolish the dividing lines we draw to protect ourselves?

This story, which follows Saint Luke’s account of the Sermon on the Mount, challenges us to put the Sermon on the Mount into practice, to consider what it is to be a disciple of Christ, to place ourselves under his authority, which includes accepting his values so that we also value the other, the outsider.

‘When those who had been sent returned to the house, they found the slave in good health’ (Luke 7: 10) … The tiny Church of the Holy Anargíron at the entrance to Rethymnon General Hospital (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Monday 15 September 2025):

The theme this week (14 to 20 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Standing in Solidarity with the Church in Myanmar’ (pp 38-39). This theme was introduced yesterday with a programme update from Rachael Anderson, former Senior Communications and Engagement Manager, USPG.

The USPG Prayer Diary today (Monday 15 September 2025) invites us to pray:

Loving Lord, we pray for our sisters and brothers in Myanmar – for their resilience and all that they are doing to reach out and bring hope into their communities. May they continue to be beacons of your light.

The Collect:

Holy God, who brought Cyprian to faith in Christ,
made him a bishop in the Church
and crowned his witness with a martyr’s death:
grant that, after his example,
we may love the Church and her teachings,
find your forgiveness within her fellowship
and so come to share the heavenly banquet
you have prepared for us;
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 our redeemer,
whose Church was strengthened by the blood of your martyr Cyprian:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

‘When those who had been sent returned to the house, they found the slave in good health’ (Luke 7: 10) … a visit to the Churchill Hospital, Oxford, earloer this summer (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