Saint Francis Xavier Church, or Gardiner Street Church, Dublin … designed by Bartholomew Esmonde and Joseph B Keane (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Today, the Church Calendar remembers the great Jesuit saint and missionary, Saint Francis Xavier. During my visit to Dublin this week, I visited Saint Francis Xavier Church, popularly known as Gardiner Street Church, the Jesuit-run church on Upper Gardiner Street, near Mountjoy Square.
Gardiner Street Church has associations with many famous Dubliners, including James Joyce, but this was my first time to visit the church since the funeral of Seán MacBride almost 40 years ago in January 1988.
The church was one of the first to be built in Dublin after Catholic Emancipation in 1829. The church was designed by the Jesuit priest Father Bartholomew Esmonde working with the architect Joseph B Keane, as a classical cut granite stone essay. An earlier chapel at 30 Hardwicke Street was opened by Father Charles Aylmer SJ in 1816, the first public chapel of the restored Society of Jesus.
Inside Saint Francis Xavier Church facing east … the church was built in 1829-1835 (Photograph: Patrick Comerford, 2025)
The four founders of Gardiner Street church were Father Peter Kenny, Father Bartholomew Esmonde, Father Charles Aylmer and Archbishop Daniel Murray. The foundation stone was laid by Father Charles Aylmer on 2 July 1829, the year of Catholic Emancipation, and Archbishop Murray on 3 May 1832 celebrated the first Mass in the church on 3 May 1832 at a temporary altar. The church was solemnly blessed by Archbishop Murray on 12 February 1835 in the presence of 14 bishops and a large congregation.
The church is considered one of the best executed churches of the period. The architectural historian Christine Casey describes it in her book Dublin as ‘the most elegant church of the period in Dublin’. The building is known for its sculpted altar piece and paintings, mostly Italian in origin and dating from the Victorian period.
Father Bartholomew Esmonde (1789-1862) was a Jesuit priest, educator, and amateur architect. He was superior of the Society of Jesus in Ireland briefly in 1820. He was born on 12 December 1789, the second son of Dr John Esmonde and Helen (née O’Callan) of Sallins, Co Kildare. His father was executed by hanging on 13 June 1798 for his part in leading the United Irishmen at the Battle of Prosperous in Co Kildare in the 1798 Rising.
The High Altar and sanctuary in Saint Francis Xavier Church … the high altar was designed in Rome by Bartholomew Esmonde (Photograph: Patrick Comerford, 2025)
Bartholomew Esmonde was a younger brother of Sir Thomas Esmonde (1786-1868), 9th Baronet, MP for Wexford. He was educated at the Jesuit novitiate at Stonyhurst College, England and studied philosophy and theology in Palermo, Italy. Esmonde returned to Ireland as Master of Novices at Clongowes Wood College and later served as Rector of Clongowes, where his nephews, Sir John Esmonde (1826-1876), later the tenth baronet, and Colonel Thomas Esmonde VC (1829-1872), went to school.
Bartholomew Esmonde lived in Rome from 1842 and then in Malta, returning to Ireland in 1850. He died on 15 December 1862. His brother Sir Thomas Esmonde commissioned a portrait of him in the Jesuit building in Gardner Street and a monument in Saint Michael’s Church, Gorey, Co Wexford.
His nephew, Colonel Thomas Esmonde (1829-1872), was decorated with the Victoria Cross for his role in the siege of Sebastopol during the Crimean War. His daughter Eva Esmonde married James Charles Comerford (1842-1907), of Ardavon, Rathdrum, Co Wicklow, and their children included the Irish Republican activist Maire Comerford (1893-1982).
Inside Saint Francis Xavier Church facing west … the organ is played in the 1991 film ‘The Commitments’ (Photograph: Patrick Comerford, 2025)
The Dublin-born architect John Benjamin Keane, who worked closely with Esmonde in designing Gardiner Street Church, also designed courthouses in Tralee, Co Kerry (1828), Tullamore, Co Offaly (1832), Downpatrick, Co Down (1832-1834), and Nenagh, Co Tipperary (1842). It is said he designed the courthouse in Carlow (1830-1834), but this was designed by William Vitruvius Morrison and is modelled on the Temple on the Ilissus in Athens.
Keane also designed Saint Mel’s Cathedral, Longford, and Saint John’s Roman Catholic Church, Waterford. He also worked with Sir Richard Morrison on the Pro-Cathedral in Dublin and with AWN Pugin and Patrick Byrne on the designs for the Loreto Convent chapel and lantern in Rathfarnham.
He first appears in records in 1819, as an assistant to Richard Morrison. Some biographical sources say that Keane was trained as an architect at the Office of Works, Dublin, but this has been questioned. By 1823, he was working independently. He exhibited regularly with the Royal Hibernian Academy from 1828 to 1841.
Keane designed the Gothic Revival quadrangle at Queen’s College, Galway (now NUI Galway) in 1845 very much in the fashion of Christ Church College, Oxford. His other buildings include Ballybay House, Co Monaghan (1830), Belleek Manor, Ballina, Co Mayo (1831), Tullamore Courthouse (1835), the Mausoleum at Oak Park, Co Carlow (1841), the courthouses in Nenagh (1843), Waterford (1849) and Ennis (1852), Saint John’s Church, Waterford (1845), and Barmouth Castle, Co Louth.
He was the engineer on the River Suir navigation in 1846-1848. Towards the end of his life, it appears Keane suffered from alcoholism, falling into debt and was jailed in Marshalsea gaol. He died on 7 October 1859.
The cast-iron foliated pulpit with the ‘IHS’ monogram of the Society of Jesus (Photograph: Patrick Comerford, 2025)
Esmonde’s design of Gardiner Street church is informed by his knowledge of the temples of Italy when he lived there. Esmonde and Keane based their designs on Notre-Dame-de-Lorette in Paris, designed by Louis-Hippolyte Lebas ca1824, and on the Jesuits’ mother church in Rome, the Church of the Gesù, with a nave with low side chapels, shallow transepts and a deep apsidal chancel.
There are differences, however, with the roof in Saint Francis Xavier’s flat and coffered, while at the Gesù, it is barrel-vaulted.
The church is significant for its use of native granite for the portico and the fact that it was completed within a relatively short period of time. The apse was originally rectangular and shallow, but was enlarged in 1851, and this was further influenced by the style of the Gesù.
‘Saint Francis Xavier preaching in Japan’ (1860) over the High Altar by Bernardo Celantano (1835-1863) (Photograph: Patrick Comerford, 2025)
Outside, the figures on top of the front pediment, the Sacred Heart, Saint Ignatius and Saint Francis Xavier, are by the sculptor Terence Farrell (1798-1876). The Latin text on the pediment is Deo Uni Et Trino Sub Invoc S Francisci Xaverii , ‘To God one and Three under the invocation of Saint Francis Xavier’.
It is said Father Esmonde designed and assembled the High Altar in Rome. The paintings and sculpture inside the church include the ‘Madonna and Child’ by Ignazio Jacometti (1881), ‘The Agony in the Garden’ by Jacques Augustin Dieudonne (1848, bought in 1853) and ‘Saint Francis Xavier preaching in Japan’ (1860) over the High Altar by Bernardo Celantano (1835-1863).
There is a cast-iron foliated pulpit, with the ‘IHS’ monogram of the Society of Jesus and gilded portrait heads of ‘Christ Crowned with Thorns’ and the ‘Sorrowful Mother of Christ’, and a balustraded timber rail between the nave and the transept. The retention of these interior fittings is of considerable importance in church architecture.
Four oil paintings in the nave are attributed to Pietro Gagliardi (Rome) and were hung in church when Father Nicholas Walsh was the rector (1877-1884).
The organ has been rebuilt several times, always in original organ case. The original instrument was made by Flight and Robson (London) in 1836, and was bought by the Jesuits for 800 guineas.
The Sacred Heart Chapel in Gardiner Street Church (Photograph: Patrick Comerford, 2025)
The presbytery is on the north side of the church and the Convent of the Sisters of Charity is on the south side. Together, these three form part of a group of impressive ecclesiastical buildings that standing out among the Georgian terraces on the street.
The Jesuits opened a school at Hardwicke Street close to Gardiner Street church in 1832, and this later became Belvedere College on Denmark Street. The church also has close associations with Mother Mary Aikenhead and the early days of the Irish Sisters of Charity.
Over the years, many well-known people have been associated with Saint Francis Xavier’s Church. Matt Talbot, regarded by some as the patron of people struggling with alcoholism, prayed there each morning. John Henry Newman celebrated Mass there when he lived on Dorset Street in 1854. The funeral of the poet Gerard Manley Hopkins was held in the church in 1889.
The church was also the place where Father James Cullen founded the Pioneer Total Abstinence Association in 1898.
The church features in James Joyce’s short story ‘Grace’ in Dubliners and in the 1991 film The Commitments, the church organ is used to play A Whiter Shade of Pale. Many Dubliners also know the church hall, known as the SFX Hall.
The shrine of Blessed John Sullivan in the Sacred Heart Chapel in Gardiner Street Church (Photograph: Patrick Comerford, 2025)
Father John Sullivan, who was based at the church for a short time in 1907, was beatified (declared blessed) in the church, and he is now buried in the church.
John Sullivan (1861-1933) was a Jesuit priest known for his life of deep spiritual reflection and personal sacrifice, and for his dedicated work among the poor. He taught at Clongowes Wood College, Clane, Co Kildare, from 1907 until he died in 1933.
He was born on 8 May 1861 at 41 Eccles Street, Dublin, a son of Sir Edward Sullivan (1822-1885), later the Lord Chancellor of Ireland, and he was baptised in Saint George’s Church of Ireland parish church, Hardwicke Place, on 15 July 1861. Later that year, the family moved to 32 Fitzwilliam Place, Dublin.
He attended Portora Royal School, Enniskillen, studied classics at Trinity College Dublin, and studied for the Bar at Lincoln’s Inn, London. He then travelled across Europe, visiting southern Italy, Macedonia, Greece and Asia Minor, and spent several months in a monastery on Mount Athos.
As a barrister, he was appointed in 1895 to a commission to investigate the massacre of Armenians in Adana, Asia Minor. He joined the Roman Catholic Church at Farm Street Church in Mayfair, London, on 21 December 1896.
From 1900, Sullivan studied with the Jesuits at Tullabeg, near Tullamore, Co Offaly, Stonyhurst and Milltown Park. Archbishop William Walsh of Dublin ordained Sullivan priest in the chapel at Milltown Park in 1907. He said his first Mass at Mount Saint Anne’s convent, Milltown, and was based in Gardiner Street. He then taught at Clongowes Wood College, a Jesuit-run school near Clane, Co Kildare. For five years he was the rector of the Jesuit house at Rathfarnham Castle (1919-1924), but then returned to teaching at Clongowes Wood.
He died in Saint Vincent’s Nursing Home, Lower Leeson Street, Dublin, on 19 February 1933 with his brother Sir William Sullivan at his side. He was buried at Clongowes Wood, but his body was moved to the Sacred Heart Chapel in Gardiner Street Church in 1960.
The chapel of the Virgin Mary in Saint Francis Xavier Church (Photograph: Patrick Comerford, 2025)
Archbishop George Simms spoke at a memorial service on 8 May 1983, to honour Sullivan’s life and work in Saint George’s Church, where Sullivan was baptised. The Catholic Auxiliary Bishop of Dublin, Bishop James Kavanagh, brought greetings from Pope John Paul II.
His beatification was celebrated in Dublin in Saint Francis Xavier Church on 13 May 2017, the first ever beatification to take place in Ireland.
• The Church Co-ordinator (parish priest) is Father Brendan Comerford SJ. Sunday Masses are Sunday 9:15 am, 11 am and 7.30 pm; weekday Masses (Monday to Friday) are at 11 am and 1 pm; Saturday Masses are at 11 am, 1 pm and 6 pm. Gardiner Street Gospel Choir sings at the 7:30 Sunday Mass, except on bank holiday weekends.
A statue of Saint Patrick in Gardiner Street Church (Photograph: Patrick Comerford, 2025)
03 December 2025
An Advent Calendar with Patrick Comerford: 4, 3 December 2025
‘Of all the trees that are in the wood, the holly bears the crown’ … holly and berries on London Road, Stony Stratford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Advent began this week with Advent Sunday, and the countdown to Christmas is well under way.
At noon each day in Advent this year, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol or hymn.
‘The Holly and the Ivy’ is a traditional English folk Christmas carol, and is number 514 in the Roud Folk Song Index. The song can be traced only as far as the early 19th century, but the lyrics reflect an association between holly and Christmas that dates back to mediaeval times.
The lyrics and melody varied from one community to another, but have long been standardised. The version that is now popular was collected in 1909 by the English folk song collector Cecil Sharp in Chipping Campden, Gloucestershire, from a woman named Mary Clayton:
The holly and the ivy,
When they are both full grown,
Of all the trees that are in the wood,
The holly bears the crown.
Refrain:
The rising of the sun
And the running of the deer,
The playing of the merry organ,
Sweet singing in the choir.
The holly bears a blossom,
As white as the lily flower,
And Mary bore sweet Jesus Christ,
To be our sweet Saviour. (Refrain)
The holly bears a berry,
As red as any blood,
And Mary bore sweet Jesus Christ
For to do us sinners good. (Refrain)
The holly bears a prickle,
As sharp as any thorn,
And Mary bore sweet Jesus Christ
On Christmas Day in the morn. (Refrain)
The holly bears a bark,
As bitter as any gall,
And Mary bore sweet Jesus Christ
To redeem us all. (Refrain)
The holly and the ivy,
When they are both full grown,
Of all the trees that are in the wood,
The holly bears the crown. (Refrain)
Patrick Comerford
Advent began this week with Advent Sunday, and the countdown to Christmas is well under way.
At noon each day in Advent this year, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol or hymn.
‘The Holly and the Ivy’ is a traditional English folk Christmas carol, and is number 514 in the Roud Folk Song Index. The song can be traced only as far as the early 19th century, but the lyrics reflect an association between holly and Christmas that dates back to mediaeval times.
The lyrics and melody varied from one community to another, but have long been standardised. The version that is now popular was collected in 1909 by the English folk song collector Cecil Sharp in Chipping Campden, Gloucestershire, from a woman named Mary Clayton:
The holly and the ivy,
When they are both full grown,
Of all the trees that are in the wood,
The holly bears the crown.
Refrain:
The rising of the sun
And the running of the deer,
The playing of the merry organ,
Sweet singing in the choir.
The holly bears a blossom,
As white as the lily flower,
And Mary bore sweet Jesus Christ,
To be our sweet Saviour. (Refrain)
The holly bears a berry,
As red as any blood,
And Mary bore sweet Jesus Christ
For to do us sinners good. (Refrain)
The holly bears a prickle,
As sharp as any thorn,
And Mary bore sweet Jesus Christ
On Christmas Day in the morn. (Refrain)
The holly bears a bark,
As bitter as any gall,
And Mary bore sweet Jesus Christ
To redeem us all. (Refrain)
The holly and the ivy,
When they are both full grown,
Of all the trees that are in the wood,
The holly bears the crown. (Refrain)
Daily prayer in Advent 2025:
4, Wednesday 3 December 2025
Loaves and fish in a motif on the railings of Saint Joseph’s Cathedral, Kuching (Photograph: Patrick Comerford)
Patrick Comerford
The Season of Advent – and the real countdown to Christmas – began on Sunday with the First Sunday of Advent (30 November 2025). The Calendar of the Church of England in Common Worship today (3 December) remembers Saint Francis Xavier (1506-1552), Missionary, Apostle of the Indies.
I got back from Dublin late yesyerday, with a flight to Birmingham and then a train to Wolverton. Later today, I plan to take part in the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, as we continue our preparations for the parish Advent, Carol and Christmas services. Before the day begins, I am taking some quiet time 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.
A variety of bread on a plate in a restaurant in Panormos, near Rethymnon (Photograph: Patrick Comerford, 2025)
Matthew 15: 29-37 (NRSVA):
29 After Jesus had left that place, he passed along the Sea of Galilee, and he went up the mountain, where he sat down. 30 Great crowds came to him, bringing with them the lame, the maimed, the blind, the mute, and many others. They put them at his feet, and he cured them, 31 so that the crowd was amazed when they saw the mute speaking, the maimed whole, the lame walking, and the blind seeing. And they praised the God of Israel.
32 Then Jesus called his disciples to him and said, ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.’ 33 The disciples said to him, ‘Where are we to get enough bread in the desert to feed so great a crowd?’ 34 Jesus asked them, ‘How many loaves have you?’ They said, ‘Seven, and a few small fish.’ 35 Then ordering the crowd to sit down on the ground, 36 he took the seven loaves and the fish; and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. 37 And all of them ate and were filled; and they took up the broken pieces left over, seven baskets full.
Bread and wine in the Greek Orthodox Church in Stony stratford … preparing for the Divine Liturgy on Sunday morning (Photograph: Patrick Comerford, 2025)
Today’s Reflections:
In the Gospel reading in the lectionary at the Eucharist today (Matthew 15: 29-37), Jesus heals and feeds in ways that fulfil the promise in the Christmas stories in the Gospels that he is to be ‘a light for revelation to the Gentiles and for glory to your people Israel.’
There were two different accounts of the feeding of the multitude in Saint Matthew’s Gospel: Chapter 14 tells of the feeding of 5,000; Chapter 15, which I am reading this morning, is the feeding of the 4,000.
The Feeding of the 5,000 with five loaves and two fish is told in all four gospels (Matthew 14: 13-21; Mark 6: 31-44; Luke 9: 12-17; John 6: 1-14). This morning’s story of the Feeding of the 4,000, with seven loaves of bread and two small fish is told by both Matthew and Mark (Matthew 15: 32-39 and Mark 8: 1-9), but not by Luke or John.
In the Feeding of the 5,000, Jesus feed the multitude with five loaves and two fish shared by a boy. When Jesus hears that John the Baptist had been killed, he take a boat to a solitary place, near Bethsaida. The crowds follow him on foot from the towns, and when Jesus lands he sees a large crowd. He had compassion for them and heals their sick. As evening approaches, the disciples tell him it is a remote place, it is late, and urge him to send the crowds away, so they can go to the villages and buy food.
Jesus says they do not need to go away, and asks the disciples to give them something to eat. They find five loaves and two fish, Jesus asks the people to sit on the grass in groups of 50 and 100, takes the five loaves and two fish, looks up to heaven, gives thanks, breaks them. Then he gave them to the disciples, and the disciples gave them to the people. Taking, blessing, breaking and giving are the four essential liturgical actions at the Eucharist identified by Dom Gregory Dix in The Shape of the Liturgy.
All eat and are satisfied, and the disciples pick up 12 baskets full of broken pieces that are left over. The number of those who ate was about 5,000 men, as well as women and children.
If there were 5,000 men there that day, and one woman with each man, and two children with each couple, then we are talking about the feeding of 20,000 people, or the population of a town like Wexford, Carlow or Sligo in Ireland, Berkhamsted, Brownhills, Truro or Wednesbury in England, Ierapetra or Agios Nikolaos in Crete.
Professor Colin Humphreys of Selwyn College, Cambridge, challenges many early calculations and now suggests the number of men, women and children at the Exodus was about 20,000. So, in feeding the multitude, Christ is bringing all our wanderings, all our journeys, all our searches for God, to their fulfilment when we meet him in sharing the good news and break bread together.
In Apocryphal writings, II Baruch, a Jewish pseudepigraphical text thought to date from the late 1st century CE or early 2nd century CE, also connects the feeding in the wilderness in Exodus 16 with the Messianic age (see II Baruch 29: 8).
The feeding with the fish also looks forward to the Resurrection. The fish is an early symbol of faith in the Risen Christ: Ichthus (ἰχθύς, ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of words, spelling out ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Khristos Theou Huios, Sōtēr), ‘Jesus Christ, Son of God, Saviour.’
The story of the feeding of the 4,000 is told only by Matthew and Mark. A large crowd gathers and follows Jesus. He calls his disciples and tells them he has compassion for the people, who have followed him for three days and now have nothing to eat. He does not want to send them away hungry, for fear they may collapse on the way.
The disciples say they are in a remote place and ask where they could find enough bread to feed such a crowd. All they have is seven loaves and a few small fish.
Jesus tells the people to sit down on the ground, he takes the loaves and fish, gives thanks, breaks them and gives them to the disciples, who then give them to the people. All ate and were satisfied. Afterwards, the disciples collect seven basketfuls of broken pieces that are leftover. The number of those who eat is 4,000 men, with the number of women and children not counted. Jesus then sends the crowd away, gets into the boat and goes to the area of Magadan or Magdala.
There are differences in the details of the two feeding stories. Are they two distinct miracles?
The baskets used to collect the food that remains are 12 κόφινοι (kófinoi, hand baskets) in Matthew (14: 20) and Mark (6: 43). But they are seven σπυρίδες (spyrídes, large baskets) in Matthew 15: 37 and Mark 8: 8. A σπυρίς (spyrís) or large basket was double the size of a κόφινος (kófinos). An indication of the size of a spyrís is that the Apostle Paul was let out in one through a gap in the city wall in Damascus to escape a plot to kill him (Acts 9: 25) – it is big enough to hold a large, full-grown adult man.
The two feeding miracles – the feeding of the 5,000 and the feeding of the 4,000 – show that Christ cares for all seek him and listen to his teaching, both Jew and Gentile.
At the feeding of the 5,000, the people were certainly almost all Jews. They came from the surrounding towns and were familiar with where Jesus was going with his apostles to get some time alone. Then, after he fed them, they were about to come and make him king (see John 6:15).
When Jesus makes the people sit in groups of hundreds and fifties (Mark 6: 40; Luke 9: 14), the numbers may recall the place in the Exodus story where the people had rulers over fifties and hundreds (Exodus 18: 25). When the 12 have fed the multitude, each gets a full basket back. Perhaps the 12 baskets of leftovers represent the 12 tribes of Israel.
The feeding of the 4,000, on the other hand, may take place in a Gentile setting. It takes place after Jesus goes to the region of Tyre and Sidon (Matthew 15: 21). This is Gentile territory, although some Jews would have lived there, which is why Jesus was able to stay in a house there (Mark 7: 24).
This is the area where Christ heals the daughter of the Greek-speaking Syro-Phoenician or Canaanite woman (see Matthew 15: 22, Mark 7: 26), the only other miracle of Jesus recorded in that region. Both may be seen as clear signs that the Messianic blessing now extends to all people through the Messiah, and a fulfilment of the prophecy that the Messiah is to be a ‘light to the Gentiles’ (Isaiah 42: 6, 49: 6), which becomes one of the Christmas promises (see Luke 2: 29-32).
When Jesus leaves the area, Mark tells us, he goes to the Sea of Galilee and then to its east coast, ‘the region of the Decapolis’, populated by Gentiles (Mark 7: 31). There he heals a deaf man who has a speech impediment, and the people spread the word about him (Mark 7: 31-37).
By now, a large number of Gentiles from the region of Tyre and Sidon and from the Decapolis are following Jesus. He goes up a mountain and does many healings (Matthew 15: 29-31), and ‘they praised the God of Israel’. This last phrase indicates that these people are not primarily Jews, for when Jesus does miracles among Jews, they ‘praised God’ (see Matthew 9: 8; Mark 2: 12; Luke 13: 13; 18: 43; etc.).
What is the significance in Matthew 15 of saying that there are seven large baskets of leftover bread? In the Gentile context of the feeding of the 4,000, perhaps the seven full baskets harken back to the seven Gentile nations in Canaan that had once been driven out God but that are now counted in by Christ.
All are invited to be healed and fed at the Eucharist.
‘Master, now you are dismissing your servant in peace,
according to your word;
for my eyes have seen your salvation,
which you have prepared in the presence of all peoples,
a light for revelation to the Gentiles
and for glory to your people Israel.’ (Luke 2: 29-32)
A variety of bread in a shop window in Oxford (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Wednesday 3 December 2025):
The theme this week (30 to 6 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Kingdom is for All’ (pp 6-7). This theme was introduced on Sunday with a programme update from the Revd Magela, Vicar of Cristo Redentor Parish in Tocantins, Brazil and coordinator of Casa A+, a place of hope and healing for people living with HIV.
The USPG Prayer Diary today (Wednesday 3 December 2024) invites us to pray:
Let us pray for an end to the criminalisation of key populations, so that no law condemns people because of whom they love, how they live or where they live – and so that dignity overcomes discrimination.
A basket of bread in Barron’s Bakery in Cappoquin, Co Waterford (Photograph: Patrick Comerford)
The Collect:
Almighty God,
Give us grace to cast away the works of darkness
and to put on the armour of light
now in the time of this mortal life,
in which your Son Jesus Christ came to us in great humility;
that on the last day,
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
O Lord our God,
make us watchful and keep us faithful
as we await the coming of your Son our Lord;
that, when he shall appear,
he may not find us sleeping in sin
but active in his service
and joyful in his praise;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
as your kingdom dawns,
turn us from the darkness of sin
to the light of holiness,
that we may be ready to meet you
in our Lord and Saviour, Jesus Christ.
Yesterday’s Reflections
Continued Tomorrow
‘Saint Francis Xavier preaching in Japan’ (1860) by Bernardo Celantano (1835-1863) in Saint Francis Xavier Church, Gardiner Street, Dublin (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
The Season of Advent – and the real countdown to Christmas – began on Sunday with the First Sunday of Advent (30 November 2025). The Calendar of the Church of England in Common Worship today (3 December) remembers Saint Francis Xavier (1506-1552), Missionary, Apostle of the Indies.
I got back from Dublin late yesyerday, with a flight to Birmingham and then a train to Wolverton. Later today, I plan to take part in the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, as we continue our preparations for the parish Advent, Carol and Christmas services. Before the day begins, I am taking some quiet time 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.
A variety of bread on a plate in a restaurant in Panormos, near Rethymnon (Photograph: Patrick Comerford, 2025)
Matthew 15: 29-37 (NRSVA):
29 After Jesus had left that place, he passed along the Sea of Galilee, and he went up the mountain, where he sat down. 30 Great crowds came to him, bringing with them the lame, the maimed, the blind, the mute, and many others. They put them at his feet, and he cured them, 31 so that the crowd was amazed when they saw the mute speaking, the maimed whole, the lame walking, and the blind seeing. And they praised the God of Israel.
32 Then Jesus called his disciples to him and said, ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.’ 33 The disciples said to him, ‘Where are we to get enough bread in the desert to feed so great a crowd?’ 34 Jesus asked them, ‘How many loaves have you?’ They said, ‘Seven, and a few small fish.’ 35 Then ordering the crowd to sit down on the ground, 36 he took the seven loaves and the fish; and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. 37 And all of them ate and were filled; and they took up the broken pieces left over, seven baskets full.
Bread and wine in the Greek Orthodox Church in Stony stratford … preparing for the Divine Liturgy on Sunday morning (Photograph: Patrick Comerford, 2025)
Today’s Reflections:
In the Gospel reading in the lectionary at the Eucharist today (Matthew 15: 29-37), Jesus heals and feeds in ways that fulfil the promise in the Christmas stories in the Gospels that he is to be ‘a light for revelation to the Gentiles and for glory to your people Israel.’
There were two different accounts of the feeding of the multitude in Saint Matthew’s Gospel: Chapter 14 tells of the feeding of 5,000; Chapter 15, which I am reading this morning, is the feeding of the 4,000.
The Feeding of the 5,000 with five loaves and two fish is told in all four gospels (Matthew 14: 13-21; Mark 6: 31-44; Luke 9: 12-17; John 6: 1-14). This morning’s story of the Feeding of the 4,000, with seven loaves of bread and two small fish is told by both Matthew and Mark (Matthew 15: 32-39 and Mark 8: 1-9), but not by Luke or John.
In the Feeding of the 5,000, Jesus feed the multitude with five loaves and two fish shared by a boy. When Jesus hears that John the Baptist had been killed, he take a boat to a solitary place, near Bethsaida. The crowds follow him on foot from the towns, and when Jesus lands he sees a large crowd. He had compassion for them and heals their sick. As evening approaches, the disciples tell him it is a remote place, it is late, and urge him to send the crowds away, so they can go to the villages and buy food.
Jesus says they do not need to go away, and asks the disciples to give them something to eat. They find five loaves and two fish, Jesus asks the people to sit on the grass in groups of 50 and 100, takes the five loaves and two fish, looks up to heaven, gives thanks, breaks them. Then he gave them to the disciples, and the disciples gave them to the people. Taking, blessing, breaking and giving are the four essential liturgical actions at the Eucharist identified by Dom Gregory Dix in The Shape of the Liturgy.
All eat and are satisfied, and the disciples pick up 12 baskets full of broken pieces that are left over. The number of those who ate was about 5,000 men, as well as women and children.
If there were 5,000 men there that day, and one woman with each man, and two children with each couple, then we are talking about the feeding of 20,000 people, or the population of a town like Wexford, Carlow or Sligo in Ireland, Berkhamsted, Brownhills, Truro or Wednesbury in England, Ierapetra or Agios Nikolaos in Crete.
Professor Colin Humphreys of Selwyn College, Cambridge, challenges many early calculations and now suggests the number of men, women and children at the Exodus was about 20,000. So, in feeding the multitude, Christ is bringing all our wanderings, all our journeys, all our searches for God, to their fulfilment when we meet him in sharing the good news and break bread together.
In Apocryphal writings, II Baruch, a Jewish pseudepigraphical text thought to date from the late 1st century CE or early 2nd century CE, also connects the feeding in the wilderness in Exodus 16 with the Messianic age (see II Baruch 29: 8).
The feeding with the fish also looks forward to the Resurrection. The fish is an early symbol of faith in the Risen Christ: Ichthus (ἰχθύς, ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of words, spelling out ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Khristos Theou Huios, Sōtēr), ‘Jesus Christ, Son of God, Saviour.’
The story of the feeding of the 4,000 is told only by Matthew and Mark. A large crowd gathers and follows Jesus. He calls his disciples and tells them he has compassion for the people, who have followed him for three days and now have nothing to eat. He does not want to send them away hungry, for fear they may collapse on the way.
The disciples say they are in a remote place and ask where they could find enough bread to feed such a crowd. All they have is seven loaves and a few small fish.
Jesus tells the people to sit down on the ground, he takes the loaves and fish, gives thanks, breaks them and gives them to the disciples, who then give them to the people. All ate and were satisfied. Afterwards, the disciples collect seven basketfuls of broken pieces that are leftover. The number of those who eat is 4,000 men, with the number of women and children not counted. Jesus then sends the crowd away, gets into the boat and goes to the area of Magadan or Magdala.
There are differences in the details of the two feeding stories. Are they two distinct miracles?
The baskets used to collect the food that remains are 12 κόφινοι (kófinoi, hand baskets) in Matthew (14: 20) and Mark (6: 43). But they are seven σπυρίδες (spyrídes, large baskets) in Matthew 15: 37 and Mark 8: 8. A σπυρίς (spyrís) or large basket was double the size of a κόφινος (kófinos). An indication of the size of a spyrís is that the Apostle Paul was let out in one through a gap in the city wall in Damascus to escape a plot to kill him (Acts 9: 25) – it is big enough to hold a large, full-grown adult man.
The two feeding miracles – the feeding of the 5,000 and the feeding of the 4,000 – show that Christ cares for all seek him and listen to his teaching, both Jew and Gentile.
At the feeding of the 5,000, the people were certainly almost all Jews. They came from the surrounding towns and were familiar with where Jesus was going with his apostles to get some time alone. Then, after he fed them, they were about to come and make him king (see John 6:15).
When Jesus makes the people sit in groups of hundreds and fifties (Mark 6: 40; Luke 9: 14), the numbers may recall the place in the Exodus story where the people had rulers over fifties and hundreds (Exodus 18: 25). When the 12 have fed the multitude, each gets a full basket back. Perhaps the 12 baskets of leftovers represent the 12 tribes of Israel.
The feeding of the 4,000, on the other hand, may take place in a Gentile setting. It takes place after Jesus goes to the region of Tyre and Sidon (Matthew 15: 21). This is Gentile territory, although some Jews would have lived there, which is why Jesus was able to stay in a house there (Mark 7: 24).
This is the area where Christ heals the daughter of the Greek-speaking Syro-Phoenician or Canaanite woman (see Matthew 15: 22, Mark 7: 26), the only other miracle of Jesus recorded in that region. Both may be seen as clear signs that the Messianic blessing now extends to all people through the Messiah, and a fulfilment of the prophecy that the Messiah is to be a ‘light to the Gentiles’ (Isaiah 42: 6, 49: 6), which becomes one of the Christmas promises (see Luke 2: 29-32).
When Jesus leaves the area, Mark tells us, he goes to the Sea of Galilee and then to its east coast, ‘the region of the Decapolis’, populated by Gentiles (Mark 7: 31). There he heals a deaf man who has a speech impediment, and the people spread the word about him (Mark 7: 31-37).
By now, a large number of Gentiles from the region of Tyre and Sidon and from the Decapolis are following Jesus. He goes up a mountain and does many healings (Matthew 15: 29-31), and ‘they praised the God of Israel’. This last phrase indicates that these people are not primarily Jews, for when Jesus does miracles among Jews, they ‘praised God’ (see Matthew 9: 8; Mark 2: 12; Luke 13: 13; 18: 43; etc.).
What is the significance in Matthew 15 of saying that there are seven large baskets of leftover bread? In the Gentile context of the feeding of the 4,000, perhaps the seven full baskets harken back to the seven Gentile nations in Canaan that had once been driven out God but that are now counted in by Christ.
All are invited to be healed and fed at the Eucharist.
‘Master, now you are dismissing your servant in peace,
according to your word;
for my eyes have seen your salvation,
which you have prepared in the presence of all peoples,
a light for revelation to the Gentiles
and for glory to your people Israel.’ (Luke 2: 29-32)
A variety of bread in a shop window in Oxford (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Wednesday 3 December 2025):
The theme this week (30 to 6 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Kingdom is for All’ (pp 6-7). This theme was introduced on Sunday with a programme update from the Revd Magela, Vicar of Cristo Redentor Parish in Tocantins, Brazil and coordinator of Casa A+, a place of hope and healing for people living with HIV.
The USPG Prayer Diary today (Wednesday 3 December 2024) invites us to pray:
Let us pray for an end to the criminalisation of key populations, so that no law condemns people because of whom they love, how they live or where they live – and so that dignity overcomes discrimination.
A basket of bread in Barron’s Bakery in Cappoquin, Co Waterford (Photograph: Patrick Comerford)
The Collect:
Almighty God,
Give us grace to cast away the works of darkness
and to put on the armour of light
now in the time of this mortal life,
in which your Son Jesus Christ came to us in great humility;
that on the last day,
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
O Lord our God,
make us watchful and keep us faithful
as we await the coming of your Son our Lord;
that, when he shall appear,
he may not find us sleeping in sin
but active in his service
and joyful in his praise;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
as your kingdom dawns,
turn us from the darkness of sin
to the light of holiness,
that we may be ready to meet you
in our Lord and Saviour, Jesus Christ.
Yesterday’s Reflections
Continued Tomorrow
‘Saint Francis Xavier preaching in Japan’ (1860) by Bernardo Celantano (1835-1863) in Saint Francis Xavier Church, Gardiner Street, Dublin (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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