Showing posts with label Ballingarry. Show all posts
Showing posts with label Ballingarry. Show all posts

28 July 2025

Daily prayer in Ordinary Time 2025:
80, Monday 28 July 2025

‘The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened’ (Matthew 13: 33) … three trays of bread in a baker’s shop in Bologna (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church and this week began with the Sixth Sunday after Trinity (Trinity VI, 27 July 2025). Later this evening, I have a meeting of the trustees of a local charity in Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

‘The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened’ (Matthew 13: 33) … varieties of bread on a stall in a market in Thessaloniki (Photograph: Patrick Comerford)

Matthew 13: 31-35 (NRSVA):

31 He put before them another parable: ‘The kingdom of heaven is like a mustard seed that someone took and sowed in his field; 32 it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.’

33 He told them another parable: ‘The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.’

34 Jesus told the crowds all these things in parables; without a parable he told them nothing. 35 This was to fulfil what had been spoken through the prophet:

‘I will open my mouth to speak in parables;
I will proclaim what has been hidden from the foundation of the world.’


‘The kingdom of heaven is like a mustard seed that someone took and sowed in his field’ (Matthew 13: 31) … the Mustard Seed is a restaurant in a country house setting in Ballingarry, Co Limerick (Photograph: Patrick Comerford)

This morning’s reflection:

Have you ever found yourself lost for words when it comes to describing a beautiful place you have visited?

If you have ever been to the Bay of Naples or Sorrento, how would you describe what you have seen to someone who has never travelled very far beyond where they live?

You might try comparing the first glimpse of Vesuvius with looking at Carrigtwohill, Croagh Patrick or the Great Sugarloaf … but that hardly describes the experience of climbing the rocky path, looking into the caldera, or getting a whiff of that sulphuric smell.

You might want to compare the Bay of Naples with the vista in Dingle Bay or across Dublin Bay from the Dart passing through Killiney … but does that reflect the majestic scope of any one of these views?

You might want to compare the church domes of Venice or the Greek islands with the great copper dome in Rathmines … but that goes nowhere near describing the intricate artwork on those Italian domes or the impact on the Greek skyline.

You might compare the inside of the duomo in Florence with the inside of your favourite parish church … but you know you are getting nowhere near what you want to say.

And as for Capri … what other island conveys the romantic allure of Capri?

Comparisons never match the beauty of any of the places that offer us a snatch or glimpse of heaven.

And yet, we know that the photographs on our phones – no matter how good they seem to be when we are taking them – never do justice to the places we have been when we get back home.

We risk becoming bores either by trying to use inadequate words or inadequate images to describe experiences that we can never truly share with people unless they go there, unless they have been there too.

I suppose that helps to a degree to understand why Jesus keeps on trying to grasp at images that might help the Disciples and help us to understand what the Kingdom of God is like.

Christ tries to offer us a taste of the kingdom in this reading, as he continues to speak in parables. The two parables in today’s reading – the Parable of the Mustard Seed and the Parable of the Yeast – are really similes that must have seemed incredible on the day because of Christ’s use of exaggeration and hyperbole.

A mustard seed is very small, but it grows into a large shrub, rather than a tree. Birds do not nest in it.

Bread made with three measures of flour would feed 100 people, so once again we have hyperbole. The Kingdom of God will grow from small beginnings to something beyond our measure or imagination.

We have a romantic imagination that confuses gardens with Paradise, and Paradise with the Kingdom of Heaven. But perhaps that is a good starting point, because I have a number of places where I find myself saying constantly: ‘This is a little snatch of heaven.’ They include:

• the road from Cappoquin out to my grandmother’s farm in West Waterford.

• the train journey from outside Ferns to Wexford, along the banks of the River Slaney.

• the view from Stowe Pool across to Lichfield Cathedral at sunset.

walking along Cross in Hand Lane on the north fringe of Lichfield.

• the Backs in Cambridge.

• sunset at the Fortezza in Rethymnon on the Greek island of Crete.

• the sights and sounds on some of the many beaches I like to walk on in Ireland and in Greece.

I could go on. The Kingdom of Heaven must be so like so many of these places where I find myself constantly praising God and thanking God for creation.

But … but it’s not just that. And I start thinking that Christ does more than just paint a scene when he describes the kingdom of heaven.

Later today, you might challenge yourself to think of three places, three gifts in God’s creation, that offer glimpses of the Kingdom of Heaven, and to think of three actions that symbolise Christ’s invitation into the Kingdom of Heaven.

Give thanks for these small seeds or fistfuls of yeast, and share them with someone you love and cherish.

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An afternoon walk last Friday along Cross in Hand Lane in Lichfield (Photograph: Patrick Comerford, 2025)

Today’s Prayers (Monday 28 July 2025):

The theme this week (27 to 2 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Reunited at Last’. This theme was introduced yesterday with a programme update from Raja Moses, Programme Coordinator, Diocese of Durgapur, Church of North India.

The USPG prayer diary today (Monday 28 July 2025) invites us to pray:

Heavenly Father, bless the Diocese of Durgapur of the Church of North India, and all who work to combat human trafficking. Equip them with wisdom, resources and perseverance to set your people free.

The Collect:

Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
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.

Post Communion Prayer:

God of our pilgrimage,
you have led us to the living water:
refresh and sustain us
as we go forward on our journey,
in the name of Jesus Christ our Lord.

Additional Collect:

Creator God,
you made us all in your image:
may we discern you in all that we see,
and serve you in all that we do;
through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

Looking across Stowe Pool to Lichfield Cathedral after sunset (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

28 October 2024

Daily prayer in Ordinary Time 2024:
171, Tuesday 29 October 2024

‘The kingdom of heaven … is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened’ (Luke 13: 20-21) … three trays of bread in a baker’s shop in Bologna (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar, and the week began with the Last Sunday after Trinity (27 October 2024). The calendar of the Church of England in Common Worship today recalls James Hannington (1847-1885), Bishop of Eastern Equatorial Africa, Martyr in Uganda.

Before the day begins, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading 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.

‘The kingdom of heaven … is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened’ (Luke 13: 20-21) … varieties of bread on a stall in a market in Thessaloniki (Photograph: Patrick Comerford)

Luke 13: 18-21 (NRSVA):

[Jesus said:] 18 He said therefore, ‘What is the kingdom of God like? And to what should I compare it? 19 It is like a mustard seed that someone took and sowed in the garden; it grew and became a tree, and the birds of the air made nests in its branches.’

20 And again he said, ‘To what should I compare the kingdom of God? 21 It is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.’

‘World’s Smallest Seed,’ 40”x30” oil/canvas, by James B Janknegt

Today’s Reflection:

Have you ever found yourself lost for words when it comes to describing a beautiful place you have visited?

If you have ever been to the Bay of Naples or Sorrento, how would you describe what you have seen to someone who has never travelled very far beyond where they live?

You might try comparing the first glimpse of Vesuvius with looking at Carrigtwohill, Croagh Patrick or the Great Sugarloaf … but that hardly describes the experience of climbing the rocky path, looking into the caldera, or the experience of the sulphuric smell.

You might want to compare the Bay of Naples with the vista in Dingle Bay or across Dublin Bay from the Dart passing through Killiney … but does that reflect the majestic scope of any one of these views?

You might want to compare the church domes of Venice or the Greek islands with the great copper dome in Rathmines … but that goes nowhere near describing the intricate artwork on those Italian domes or the impact on the Greek skyline.

You might compare the inside of the duomo in Florence with the inside of your favourite parish church … but you know you are getting nowhere near what you want to say.

And as for Capri … what other island conveys the romantic allure of Capri.

Comparisons never match the beauty of any of the places that offer us a snatch or glimpse of heaven.

And yet, we know that the photographs on our phones, no matter how good they seem to be when we are taking them, never do justice to the places we have been when we get back home.

We risk becoming bores either by trying to use inadequate words or inadequate images to describe experiences that we can never truly share with people unless they go there, unless they have been there too.

I suppose that helps to a degree to understand why Jesus keeps on trying to grasp at images that might help the Disciples and help us to understand what the Kingdom of God is like.

Christ tries to offer us a taste of the kingdom in this reading, as he continues to speak in parables. The two parables in this reading – the Parable of the Mustard Seed and the Parable of the Yeast - are really similes that must have seemed incredible on the day because of Christ’s use of exaggeration and hyperbole.

A mustard seed is very small, but it grows into a large shrub, rather than a tree. Birds do not nest in it.

Bread made with three measures of flour would feed 100 people, so once again we have hyperbole. The Kingdom of God will grow from small beginnings to something beyond our measure or imagination.

We have a romantic imagination that confuses gardens with Paradise, and Paradise with the Kingdom of Heaven. But perhaps that is a good starting point, because I have a number of places where I find myself saying constantly: ‘This is a little snatch of heaven.’ They include:

• the road from Cappoquin out to my grandmother’s farm in West Waterford.

• the train journey from outside Ferns to Wexford, along the banks of the River Slaney.

• the view from Stowe Pool across to Lichfield Cathedral at sunset.

walking along Cross in Hand Lane on the north fringe of Lichfield.

• the Backs in Cambridge.

• sunset at the Fortezza in Rethymnon on the Greek island of Crete.

• the sights and sounds on some of the many beaches I like to walk on in Ireland and in Greece.

I could go on. The Kingdom of Heaven must be so like so many of these places where I find myself constantly praising God and thanking God for creation.

But … but it’s not just that. And I start thinking that Christ does more than just paint a scene when he describes the kingdom of heaven.

Later today, you might challenge yourself to think of three places, three gifts in God’s creation, that offer glimpses of the Kingdom of Heaven, and to think of three actions that symbolise Christ’s invitation into the Kingdom of Heaven.

Give thanks for these small seeds or fistfuls of yeast, and share them with someone you love and cherish.

An evening’s walk in winter along Cross in Hand Lane in Lichfield (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Tuesday 29 October 2024):

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 ‘All Saints’ Day’. This theme was introduced on Sunday with a programme update by the Revd Dr Duncan Dormor, General Secretary, USPG.

The USPG Prayer Diary today (Tuesday 29 October 2024) invites us to pray:

Lord, we pray for churches across the Anglican Communion. May they continue to flourish as they seek to praise your name.

The Collect:

Most merciful God,
who strengthened your Church by the steadfast courage
of your martyr James Hannington:
grant that we also,
thankfully remembering his victory of faith,
may overcome what is evil
and glorify your holy name;
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 James Hannington:
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

‘The kingdom of God … is like a mustard seed that someone took and sowed in the garden’ (Luke 13: 18-10) … the Mustard Seed is a restaurant in a country house setting in Ballingarry, Co Limerick (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

08 December 2022

A ‘virtual tour’ of churches
and a cathedral dedicated to
the Immaculate Conception

George W Walsh’s circular window in Lahinch, Co Clare, depicting the Virgin Mary as the Immaculate Conception (Photograph: Patrick Comerford, 2022)

Patrick Comerford

Earlier this week, I was offering ‘virtual tours’ of cathedrals and churches dedicated to Saint Nicholas, the real ‘Santa Claus,’ whose feast day was on Tuesday (6 December).

Today (8 December) is the Feast of the Conception of the Virgin Mary, known among Roman Catholics alone as the Immaculate Conception.

The Immaculate Conception is the belief that the Virgin Mary was free of original sin from the moment of her conception. The idea was first debated by mediaeval theologians, but was so controversial that it did not become part of official Roman Catholic teaching until 1854, when Pius IX gave it the status of dogma in the papal bull Ineffabilis Deus.

This evening, I invite you to join me on a ‘virtual tour’ of ten churches in Ireland that are dedicated to the Immaculate Conception, including one cathedral (Sligo) and nine other churches: three in Co Limerick, two in Co Clare, and one each in Co Kerry, Co Cork, Dublin and Wexford.

1, The Cathedral of the Immaculate Conception, Sligo:

The Cathedral of the Immaculate Conception was designed by the English-born architect George Goldie (Photograph: Patrick Comerford)

The Cathedral of the Immaculate Conception on Temple Street, Sligo, is the cathedral of the Roman Catholic Diocese of Elphin. The cathedral and its tower dominate the skyline of Sligo, and the chimes of its bells peal out over the city, with Ben Bulben in the background.

The Diocese of Elphin is said to date from the fourth century. According to tradition, Ono son of Oengus offered a house to Saint Patrick ca 450, who renamed it Ail Fionn (‘Rock of the Clear Spring’) and placed his disciple, Saint Assicus, in charge.

However, it was not until the 12th century that Elphin was established as a diocese of East Connacht. The Roman Catholic Diocese of Elphin did not have a cathedral until the mid-19th century, but Saint John’s, a small parish church near the site of the Cheshire Home, had served as the pro-cathedral from 1827.

Bishop Laurence Gillooly (1819-1895) was appointed co-adjutor bishop in 1856 and succeeded George Browne as Bishop of Elphin in 1858. Sligo was then a growing, thriving town, and Bishop Gillooly became the inspiring figure in planning and building a new cathedral there.

A year after becoming diocesan bishop, Bishop Gillooly secured a renewable lease from Sir Gilbert King of two adjacent properties close to the Lungy, and beside Saint John’s Church which would become the Church of Ireland cathedral in 1961. One of these properties, known as the Bowling Green, became the site of the new Roman Catholic cathedral.

Inside the Cathedral of the Immaculate Conception on Temple Street, Sligo (Photograph: Patrick Comerford)

The cathedral was designed by the English-born architect George Goldie (1828-1887), who also designed Saint Saviour’s Dominican Church, Waterford (1876-1877). Goldie also remodelled the interior and exterior of Saint Saviour’s, the Dominican church in Limerick, and designed the High Altar and reredos in the Redemptorist Church at Mount Saint Alphonsus in Limerick.

Goldie was born in York, the grandson of the architect Joseph Bonomi the Elder. He was educated at Saint Cuthbert’s College, Ushaw, in Durham, and trained as an architect with John Grey Weightman and Matthew Ellison Hadfield of Sheffield, in 1845-1850, and then worked with them as a partner.

Goldie was joined in his architectural partnership in 1880 by his son Edward Goldie (1856-1921), whose work includes Hawkesyard Priory in Armitage, near Rugeley and six miles north-west of Lichfield, built for the Dominicans in 1896-1914, and which I knew in my late teens and early 20s.

The cathedral was built in a Norman style, and it is the only Romanesque Revival cathedral among the cathedrals of the 19th and 20th centuries in Ireland, built at a time when the fashion was for Gothic cathedrals and churches.

The main contractor was Joseph Clarence of Ballisodare, and Bishop Gillooly took complete charge of the building project when work began in 1869. The cathedral is built of cut limestone and is modelled on a Norman-Romano-Byzantine style.

Goldie designed this cathedral in the form of a basilica. Contemporaries called his design ‘Norman,’ but it is in a round-arched style that includes elements of English, German and Irish Romanesque.

2, The Church of the Immaculate Conception, Lahinch, Co Clare:

The Church of the Immaculate Conception in Lahinch, Co Clare … designed by McCormick and Corr in the 1950s (Photograph: Patrick Comerford, 2022)

Lahinch, Co Clare, featured prominently in the recent RTÉ drama series Smother. The Church of the Immaculate Conception in the centre of Lahinch is similar in design to the Church of Our Lady and Saint Michael in neighbouring Ennistymon, and the two churches form one parish in the Diocese of Galway, Kilmacduagh and Kilfenora.

An earlier church was built on this site in Lahinch by a Father Keane in the period 1830-1840. That church was extended for the parish priest, Canon McHugh, by Thomas Joseph Cullen in 1923, and a new church was planned in the 1940s, with Ralph Henry Byrne as architect.

However, it was another decade before a new church was built on the site of the original church in Lahinch.

Inside the Church of the Immaculate Conception in Lahinch, Co Clare, facing the liturgical east (Photograph: Patrick Comerford, 2022)

The architects of the Church of our Lady of the Immaculate Conception were the Derry-born architects, William Henry Dunlevy McCormick (1916-1996) and Francis Michael (Frank) Corr, who also designed the new church for Ennistymon in 1947.

Liam McCormick was one of the founders of modern Irish architectural movement and also one of the most important church architects in Northern Ireland. He was responsible for designing 27 church buildings and many commercial and state buildings. These include the iconic Met Éireann building in Glasnevin, Dublin, and Saint Aengus’s Church in Burt, Co Donegal, was voted Ireland’s ‘Building of the 20th century’ in 1999.

The church in Lahinch was built in 1952-1954 by Farmer Brothers of Dublin at a cost of £38,000. The cornerstone was laid in November 1952 and the church was opened in March 1954.

The church is oriented south/north rather than east/west, and faces onto to the Main Street in Lahinch.

Today, the church looks the worse for wear, and has suffered over the past half century. But inside the church has an impressive three-light stained-glass window by George W Walsh, depicting the Annunciation, the Nativity and the Presentation, in memory of the Dixon family, and a circular window by Walsh above the entrance depicting the Virgin Mary as the Immaculate Conception. Both windows date from 1995.

3, The Church of the Immaculate Conception, Bruree, Co Limerick:

The Church of the Immaculate Conception in Bruree, Co Limerick, was built in 1922-1925 (Photograph: Patrick Comerford)

Bruree, Co Limerick, is best-known as the childhood home of Eamon de Valera. The Church of the Immaculate Conception was built in 1922-1925, when Father John Breen was the parish priest, and was officially opened on 26 April 1925.

The foundation stone to the left of the main door of the church was laid by Bishop Denis Hallinan of Limerick on 8 December 1922. The inscription says Samuel Francis Hynes from Cork was the architect and Jeremiah J Coffey from Midleton, Co Cork, was the builder.

The church is built in the Hiberno-Romanesque style, with limestone from nearby Tankardstown, in Kilmallock.

Inside the Church of the Immaculate Conception in Bruree, facing the liturgical east (Photograph: Patrick Comerford)

This church is oriented on a north-south axis, instead of the traditional east-west liturgical axis. It has a fine interior with stained-glass windows, a well-carved timber roof and marble colonnades. These features add architectural significance to the church and are a testimony the skilled craftsmanship used in its construction.

This is a gable-fronted church, with a seven-bay nave and six-bay side aisles, two transepts, and gable-fronted porches that have chamfered corners, and a distinctive, square-plan three-stage tower at the front, to the right of the main door, with a battered base, a large open bell chamber and a short spire.

The snecked limestone walls have a stringcourse and an inscribed plaque at the front.

There are four, round-headed lancet windows above the double-leaf, timber battened front doors, with a stained-glass oculus above them. There are stained glass oculi in the nave too.

4, The Church of the Immaculate Conception, Kanturk, Co Cork:

The Church of the Immaculate Conception in Kanturk, Co Cork … designed by the Cork-based architect John Pine Hurley (Photograph: Patrick Comerford, 2021)

The Church of the Immaculate Conception, beside the Courthouse in Kanturk, Co Cork, was built in 1867 in the transitional Gothic style, designed by John Pine Hurley, an architect who practised in Cork from the 1850s or earlier until the 1870s.

Hurley’s first major commission came in 1856 when Bishop Timothy Murphy appointed him architect for the new Saint Colman’s College in Fermoy. Two years later, he designed improvements to the chapel of Saint Mary’s Convent, Cobh, in 1858, and in 1867 he designed the new Catholic church and convent schools at Kanturk. Nothing is known of Hurley in Cork after the mid-1870s, and he may have moved to Dublin or have emigrated.

Hurley’s church in Kanturk was completed in 1867 at a cost of £11,000. It stands in an extensive church campus with a graveyard, convent and school. The convent and school on the site were built at a cost of £4,000. The builder, JE Devlin of Bantry, later went bankrupt.

Inside the Church of the Immaculate Conception, Kanturk, Co Cork, facing west, the liturgical east (Photograph: Patrick Comerford, 2021)

This is an imposing Gothic-style church that is oriented on a west-east axis rather than the traditional liturgical east-west axis. It has fine craft work in its exterior details, and retains many original features such as the stained-glass windows, carved limestone detailing and timber batten doors.

The gable-fronted church has a projecting entrance frontispiece, a seven-bay nave, a single-bay chancel, recessed six-bay side aisles with gabled porches at the east (liturgical west) ends, a gabled sacristy, a two-bay transept, and gabled confessional projections.

It is built with cut tooled limestone walls with a moulded plinth, and there are buttresses at the corners and between the clerestory windows.

The church has pointed arch windows, trefoil lights, stained-glass, chamfered limestone surrounds, hood-mouldings and carved tracery. The chancel has a traceried six-light window and rose window, with a trefoil at the top of the gable. There are latticed lancet windows in the porches with hood-mouldings.

The order arch style entrance doorway, with timber battened doors, has a shallow gable, a tympanum with triangular window opening, and pair of door openings divided by and flanked by engaged colonnettes with decorative capitals and surmounted by a quatrefoil panel with an inscribed date plaque. All this is flanked by paired short lancet windows with hood-mouldings.

A freestanding ashlar limestone bell tower stands to the north-west of the church.

5, The Church of the Immaculate Conception, Knightstown, Valentia Island, Co Kerry:

The Church of the Immaculate Conception in Knightstown, on Valentia Island, Co Kerry … designed by Ashlin and Coleman and built in 1914-1915 (Photograph: Patrick Comerford)

The Church of the Immaculate Conception on the Promenade in Knightstown was paid for by the people who worked at the Cable Station on Valentia Island and by local people.

The church was designed in the Gothic-revival style by Ashlin and Coleman, the architectural partnership of George Coppinger Ashlin (1837-1921) and Thomas Aloysius Coleman (1865-1950). Ashlin was noted for his work on churches and cathedrals throughout Ireland, including Saint Coleman’s Cathedral, Cobh, and was AWN Pugin’s son-in-law.

The Church of the Immaculate Conception was built in 1914 and dedicated on 1 August 1915. This is a cruciform-plan, double-height, Gothic Revival church. It is oriented on a west/east axis instead of the traditional east/west liturgical axis, but this gives beautiful views of the sea to people as they leave the church by the front door.

The view from the front porch of the Church of the Immaculate Conception in Knightstown (Photograph: Patrick Comerford)

The church has a three-bay nave, single-bay transepts at the north and south sides, a two-bay chancel at the west gable end, a two-bay single-storey sacristy projection, an entrance bay at the east gable end, and a single-bay, two-stage corner turret at the north-east, with an octagonal plan, a limestone ashlar open belfry at the upper stage and a spirelet above.

The roofs, appropriately, are of pitched Valentia slate. There are decorative ridge tiles, cut-stone coping at the gables with finials, a coursed rubble stone chimneystack and a limestone ashlar flue.

The coursed rubble stone walls have a continuous cut-limestone sill course and cut-limestone brackets at the eaves. There is a base batter at the plinth of the turret with cut-stone coping and the cut-limestone open belfry at the upper stage.

The church has lancet arch windows with limestone sills, cut-limestone block-and-start surrounds, and metal-framed diamond-leaded windows.

The lancet arch door at the east gable end (the liturgical west end) has a cut-limestone, block-and-start, fielded doorcase with timber double doors. There are paired lancet arch window openings and a rose window over the entrance.

Inside the church, the full-height interior opens into the open scissors-truss timber roof. There are decorative tiles on the floor, timber pews, carved timber Stations of the Cross, a pointed-arch chancel arch on moulded corbels, and an organ that came from an opera house in Piccadilly, London. The sanctuary was refurbished in the 1960s to meet the needs of the liturgical reforms introduced by Vatican II.

The five-light traceried window above the altar in the west end (liturgical east) is filled with a stained-glass window made by the Earley Studios in Dublin 1916-1917. The window was donated to the church by the Galvin family of the Royal Valentia Hotel in Knightstown.

6, The Church of the Immaculate Conception, Ballingarry, Co Limerick:

The Church of the Immaculate Conception in Ballingarry is one of a handful of churches in Co Limerick designed by JJ McCarthy (Photograph: Patrick Comerford)

The Church of the Immaculate Conception in Ballingarry is one of a handful of churches in Co Limerick designed by AWN Pugin’s Irish successor, James Joseph McCarthy (1817-1882).

McCarthy’s other churches in Co Limerick include Saint Saviour’s Dominican Church in Baker’s Place, Limerick; Saint Senanus Church, Foynes; Saint Mary’s Church, Rathkeale; and the Church of Saint Peter and Saint Paul, Kilmallock. He also remodelled and enlarged the Church of the Immaculate Conception in Newcastle West and designed Cahermoyle House for the family of William Smith O’Brien.

McCarthy completed Pugin’s work at Maynooth and Saint Mary’s Cathedral in Killarney, and his other cathedrals and churches include Saint Aidan’s Cathedral, Enniscorthy, Saint Macartan’s Cathedral, Monaghan, the Cathedral of the Assumption, Thurles, Saint Colman’s Cathedral, Cobh, the ‘Twin Churches’ in Wexford, Saint Catherine’s Church, Dublin, and the Passionist Church in Mount Argus.

The spire of McCarthy’s church in Ballingarry can be seen for miles around. This is a fine late 19th century church, prominently sited, and it continues to have a strong presence in the Ballingarry streetscape, providing a focus in the area.

The church was built on the site of an earlier T-plan Catholic chapel in Ballingarry, and was dedicated in 1879. The coherent decorative scheme is marked by its elaborate tower that unifies the Gothic style of the building. The rusticated masonry, which was popular in church architecture of the time, adds a textural interest, balanced by the tooled limestone dressings.

Inside the Church of the Immaculate Conception in Ballingarry, Co Limerick (Photograph: Patrick Comerford)

The interior reflects the Gothic style of the exterior and is also highly decorative, with ornate tiling on the floor and sophisticated carpentry in the roof. The mosaics on the chancel walls and the ornate corbels further enliven the interior. The arcade of finely carved marble columns adds another element of richness and colour to the interior of the church. The piers and gates at the front of the church are highly ornate and continue the Gothic Revival idiom of the site.

According to Patrick J O’Connor, in his Exploring Limerick’s Past, the first Roman Catholic Church at Ballingarry stood on the same site from the early 18th century.

When Father James Enraght was appointed parish priest of Ballingarry in 1851, he was in America raising money to build a new church in his then parish of Askeaton. He then started building a new church in Ballingarry, and the foundation stone was laid in 1872. The church was completion of the church was supervised by his successor, Father Timothy Shanahan, and the new church was consecrated on 7 September 1879.

The timber scissors truss ceiling in the church in Ballingarry, Co Limerick (Photograph: Patrick Comerford)

The High Altar is the work of Edmund Sharp (1853-1930), and in 1890s Pugin’s son-in-law George Coppinger Ashlin (1837-1921) drafted proposals for a ‘throne’ to the High Altar. The builder was Michael Walsh of Foynes, who also worked with McCarthy on this churches in Foynes, Rathkeale and Kilmallock.

The church has an eight-bay nave, two transepts, a hexagonal turret, a gable-fronted porch, a four-stage square-plan battered tower, and a gable-fronted chancel with flanking side chapels. There is a four-bay side aisle, a single-storey over basement sacristy and a canted side chapel.

The pitched slate roof has a fish-scale pattern, cast-iron ridge crestings, limestone brackets and limestone copings with cross finials. The sacristy has a limestone chimney-stack.

The church has rusticated sandstone walls with tooled limestone quoins, buttresses, limestone plaques, trefoil-headed lancet stained-glass windows with limestone hood-mouldings, and Corinthian style columns with banded marble shafts, timber panelled doors with ornate cast-iron strap hinges, and a timber scissors truss ceiling.

The chapels and transepts have oculi, the entrance has a timber gallery, and the floors have geometric tiles. The sandstone and limestone tower has limestone turrets and a cast-iron spire.

Father Ronald Costelloe restored the church in 1991.

7, The Church of the Immaculate Conception, Newcastle West, Co Limerick:

The Church of the Immaculate Conception, Newcastle West, Co Limerick, was extended in the 1860s by JJ McCarthy (Photograph: Patrick Comerford)

The Church of the Immaculate Conception in Newcastle West, Co Limerick, was built in 1828 on a site donated by the Earl of Devon along with a sum of £1,400, which covered half the costs of the original church.

The church was extended in the 1860s, when the Gothic style façade with its impressive rose window was erected, and a new sanctuary and Lady Chapel were also added.

The architect James J McCarthy designed the extension and façade. The bell tower was raised in height in 1885.

Inside the Church of the Immaculate Conception in Newcastle West, Co Limerick (Photograph: Patrick Comerford)

The stained glass windows depicting the Sacred Heart of Jesus, in the centre lancet, and Saint Bridget and Saint Ita in the two lancets on the right, and Saint Munchin and Saint Patrick in the two lancets on the left, were put into the large Gothic window behind the High Altar in 1894 in memory of Dean O’Brien.

The interior details include diverse forms of plasterwork on the ceilings. These are of considerable artistic achievement, and are highlighted by an ornate plaster medallion and pendant.

8, The Franciscan Church of the Immaculate Conception, Merchants’ Quay, Dublin:

The Merchants’ Quay entrance to the Church of the Immaculate Conception on Merchants’ Quay, Dublin, better known to Dubliners as ‘Adam and Eve’s’ (Photograph: Patrick Comerford, 2021)

The Franciscan Church of the Immaculate Conception on Merchants’ Quay, Dublin, is better known to Dubliners as ‘Adam and Eve’s’ or simply as ‘Merchants’ Quay.’

The Franciscans have been in the south side of Dublin since mediaeval times. At the dissolution of monastic houses during the Tudor Reformation, King Henry VIII, the Franciscan Friary at Francis Street, on the site of the current church of Saint Nicholas of Myra, Francis Street, was confiscatedca 1640, and the Franciscan community was dispersed.

A new friary was built on Cook Street in 1615, and was Ireland’s first post-Reformation seminary. A chapel on the site was destroyed in 1629, and the friars did not return to the area until 1757, when they bought a house on Merchants’ Quay. At first, the Franciscans secretly said Mass in the Adam and Eve Tavern, giving the present church its popular name. A newer church was built in 1759, and this was later replaced by the current church.

Inside the church on Merchants’ Quay, Dublin, facing the liturgical east (Photograph: Patrick Comerford, 2021)

After Catholic Emancipation in 1829, the friars set about building a new church and laid the foundation stone of the current church in 1834. The church was designed in 1852 by the architect Patrick Byrne, who planned a tower at the Merchants’ Quay entrance. However, because of financial problems, the church was built without a nave or tower.

The church was originally dedicated to Saint Francis, but was rededicated to the Immaculate Conception of Our Lady in 1889.

The church was reorganised after 1900 by moving of the altar to the left wall and the original sanctuary was changed into a transept and an entrance from Cook Street. A small nave was added to the right and a dome built over the sanctuary.

A shrine to Saint Anthony, designed by the architects Doolin, Butler and Donnelly, was built in 1912. To mark the seventh centenary of Saint Francis in 1926, the friars built a circular apse, remodelled the transepts and extended the nave with an entrance to Skipper’s Alley. This work was designed by JJ O’Hare.

The high altar was consecrated in 1928. The granite bell tower added in 1930 was probably designed by JJ Robinson and RC Keefe, and is crowned by a pedimented temple with columns.

In recent years, the Franciscans of Merchants’ Quay have been closely identified with the work of the Simon Community and addiction and counselling services.

9, The Church of the Immaculate Conception, Ennis, Co Clare:

Saint Mary’s or the Church of the Immaculate Conception, the Friary Church in Ennis, Co Clare (Photograph: Patrick Comerford)

The old Franciscan Friary in Ennis, Co Clare, is now an archaeological site managed by the Office of Public Works. But the Franciscans maintain a living presence in the town in their friary on Francis Street.

The Franciscans began to return to Ennis in the 18th century, and they were living again as a community in Lysaght’s Lane by 1800. They then moved to Bow Lane, where they opened a new chapel in 1830.

The Franciscan Provincial threatened to close the friary in Ennis in 1853 unless conditions were improved. The Franciscan community in Ennis responded by buying the present site at Willow Bank House on Francis Street and in 1854 Patrick Sexton designed a new, cruciform chapel built by the Ennis builder William Carroll in 1854-1855.

The first Mass in the new church was celebrated on 1 January 1856, and the church was dedicated as the Church of the Immaculate Conception on 10 September 1856.

Inside the church in Ennis designed by William Reginald Carroll in the 14th-century Gothic style (Photograph: Patrick Comerford)

At the end of the 19th century, a new friary church, designed by William Reginald Carroll (1850-1910) and incorporating Sexton’s earlier church, was built in the Gothic Revival style in 1892. Carroll designed the new friary church in Ennis in the 14th-century Gothic style, with a nave, apse, two side chapels and a tower. The altar was designed by the Dublin-based monumental sculptor, James Pearse (1839-1900), father of the 1916 leader, Padraic Pearse (1879-1916).

The church was built by a local builder, Dan Shanks, at a cost of £11,000, and was dedicated on 11 June 1892.

The church is a T-plan, gable-fronted church, with a polygonal apse, a tower to the west, and a connecting block that leads to the neighbouring friary.

A statue of the Virgin Mary stands in a niche on the façade and is flanked by lancet windows with stone tracery, and with a quatrefoil and hood moulding above. Paired lancet windows are set between the buttresses.

Inside, the church has an open timber roof, with tongue and groove sheeting. There are four polished granite columns with carved stylised ivy capitals that divide the nave from the transepts. The stained-glass windows are by Earley.

The foundation stone of the earlier church on the site is set in the grotto beside the church.

The friary site includes the site of the birthplace of William Mulready (1786-1863), the Ennis-born artist who studied at the Royal Academy and designed the first penny postage envelope, introduced by the Royal Mail at the same time as the ‘Penny Black’ stamp in May 1840.

10, The Church of the Immaculate Conception, Rowe Street, Wexford:

The Church of the Immaculate Conception, Rowe Street, Wexford … one of the town’s ‘Twin Churches’ (Photograph: Patrick Comerford)

When I was living on School Street and then on High Street in Wexford 50 years ago, I was living within sound of the chimes of Rowe Street church. Until the Theatre Royal on High Street was rebuilt as the National Opera House, the skyline of Wexford was dominated by the town’s great Gothic Revival churches known as the ‘Twin Churches’: the Church of the Immaculate Conception or Rowe Street Church, on the corner of Upper Rowe Street and Lower John Street; and the Church of the Assumption or Bride Street Church, on the corner of Bride Street and Joseph Street.

The twin churches are architectural masterpieces by Wexford’s own Gothic Revival architect, Richard Pierce (1801-1854) from Kilmore. Pierce’s earliest churches include Saint Mary Magdalene’s Catholic Church, Bunclody (Newtownbarry), which was built in 1825-1826 and demolished in 1970, Saint Mary’s Church, Kilmyshall (1831), outside Bunclody, and All Saints’ Church, Castledockrell (1840). By the 1830s and 1840s, he was working closely with AWN Pugin (1812-1852) on his churches throughout Co Wexford, and during that time he developed his own interpretation of Gothic Revival.

Pierce designed the collegiate wing of Saint Peter’s College on Summerhill Road, Wexford, in 1832-1837. While he was completing this collegiate wing, Pugin was invited to Wexford to attend the blessing of the foundation stone of the chapel. Pugin had come to Wexford through the Talbot and Redmond family connections with the Talbots, Earls of Shrewsbury, who were his patrons in Staffordshire. Pugin appointed Pierce as his clerk-of-works to oversee the work on his chapel (1838-1841), which is Pugin’s earliest urban church in Ireland.

From then until 1850, Pierce was Pugin’s clerk-of-works in Ireland, overseeing the construction of all his projects in Ireland in that period, including Saint Aidan’s Cathedral, Enniscorthy (1843-1850).

Inside the Church of the Immaculate Conception, Rowe Street, Wexford (Photograph: Patrick Comerford)

28 August 2021

Charles Graves, Bishop
of Limerick, and his place
in the Celtic Revival

GearĂłid Ă“ CearĂşil is the author of a new biography, ‘Charles Graves agus an Athbheochan Cheilteach’

Patrick Comerford

It is always a delight to receive the gift of a new book. And it is always satisfying to find you are referenced in a new book.

Both pleasures were realised last week when the gift of a new book arrived at the Rectory in Askeaton.

GearĂłid Ă“ CearĂşil is the author of Charles Graves agus an Athbheochan Cheilteach, a new biography of Bishop Charles Graves, mathematician, academic, expert on Ogham stones, leading figure in the Celtic revival, and a towering figure in the Church of Ireland in the transformation brought about by disestablishment 150 years ago.

Charles Graves (1812-1899) was Erasmus Smith’s Professor of Mathematics at Trinity College Dublin (1843-1862), President of the Royal Irish Academy (1861-1866), Dean of the Chapel Royal, Dublin Castle (1860-1866), Dean of Clonfert (1864-1866) and Bishop of Limerick, Ardfert and Aghadoe (1866-1899).

Graves was, as the Victorians would say, well-connected: the Perceval part of his name indicated his close kinship to Spencer Perceval (1762-1812), the only British Prime Minister to have been assassinated and whose family was from north Cork.

A useful genealogical chart on p 146 helped me work y way through a fascinating family tree of theologians, academics, clerics, judges, senior civil servants and poets that is a key to working through this book and understanding what made this man, beginning with the Revd James Graves (1710-1784), a former Vicar of Ballingarry and Castlerobert – and, as such, one of my predecessors.

They include William Perceval, Dean of Emly; Professor Robert Perceval; the Revd Charles Perceval, Rector; Professor James Drought, Regius Professor of Divinity in TCD, and his successor and son-in-law Richard Graves, who was also Dean of Ardagh; Canon Richard Hastings Graves of Mitchelstown; Thomas Graves, Dean of Ardfert; Richard Graves McDonnell, Governor of Hong Kong; James King, 5th Earl of Kingston; and the poet Robert Graves.

A larger chart might have included the Revd James William Graves, Vicar of Nantenan; the Revd John Graves, who also served in this group of parishes, and many, many more.

GearĂłid Ă“ CearĂşil (Gerald O’Carrroll) from Tralee, studied at UCC, and has taught in Limerick, Zimbabwe and Spain. He has written four books, mainly on Munster history, and this is his first book in Irish.

All academics delight in being cited in other books – in fact, if we admitted, we can be quite smug about – and I found my own citation on p 133.

The book is illustrated with a selection of images and photographs, many by the author, including Parknasilla, the extravagant country home Graves built himself near Kenmare and now a luxury hotel.

It is interesting how the unexpected longevity of a bishop could bring a diocese to the brink of bankruptcy. He lived into his late 80s, and in his biographical note on Graves, Leslie notes: ‘He lived to an age which far exceeded that on which his Commutation Capital had been calculated, so that the General Synod had from its other funds to help the Diocese by a large grant to maintain the Income of the future Bishop.’

● GearĂłid Ă“ CearĂşil is the author of Charles Graves agus an Athbheochan Cheilteach (Dublin: CoiscĂ©im, 2021), 185 pp, €10.

07 June 2021

Rathkeale and Kilnaughtin
Group parish notes in
‘Newslink’ June 2021

A work party clears away ivy and growth in the old church ruins and around graves in Askeaton

Rathkeale and Kilnaughtin Group of Parishes

Rathkeale, Askeaton, Castletown and Kilnaughtin

Priest-in-Charge: Revd Canon Patrick Comerford,
The Rectory, Askeaton, Co Limerick.

Parish Facebook page: https://www.facebook.com/RathkealeGroup/

The aftermath of vandalism in Askeaton:

Since the attack on Saint Mary’s Church, Askeaton, in the early hours of Easter Day, when extensive damage was caused to the panels of the window at the south-east end of the church, the window has been repaired, and the church was looking particularly well when it opened again on Ascension Day, 13 May.

The messages of support from the community, including clergy and politicians, have been deeply encouraging for the parish.

Once again, many thanks are due to the dedicated parishioners who spent time cleaning up the church, securing the windows and clearing away the shattered glass strewn around the church.

Work party:

The repairs to the window were followed by a weekend work party, clearing away ivy and growth in the old church ruins and around some graves in Askeaton.

Among the gravestone now visible is one marking the grave of the Revd William Henry Durell Lodge (1841-1883), a curate in Askeaton for 15 years until he died in 1883.

The late Joseph ‘Joe’ Smyth:

Joseph (Joe) Smyth of Deegerty, Askeaton, died on 9 May 2021, just three months after the death of his wife Linda. He is survived by his sons Kenneth and Victor, Gillian and Caroline, his sisters Susan, Dorothy and Evelyn, and a large, extended family. Late of IVETA Vintage Club.

His funeral took place in Castletown Church, Kilcornan, on Ascension Day, 13 May, and he was buried in Saint Mary’s Churchyard, Askeaton.

Darkness into Light:

Pieta House is making on enormous impact in its work with people in crisis and those impacted by suicide. A number of parishioners supported the ‘Darkness into Light’ walk at sunrise on 8 May, helping to spread light and give the gift of hope.

Ballingarry churchyard:

The Heritage Council has awarded €14,880 to Ballingarry Development Association to carry out conservation works on the McCarthy vault in the churchyard in Ballingarry. Additional funding of €2,000 has come from Councillor John O’Donoghoue in match funding from his GMA allowance.

Although the church closed in 1978, Ballingarry remains a cherished part of this group of parishes, and it is encouraging to see community groups continuing to take an interest in the graves in the churchyard.

Planning ahead:

6 June (Trinity I): 11 a.m., Parish Eucharist, Saint Brendan’s Church, Tarbert, followed by Easter Vestry.

13 June (Trinity II): 9.30, Castletown (HC); 11.30, Rathkeale (MP).

20 June (Trinity III): 9.30, Askeaton (MP); 11.30, Tarbert (HC).

Thursday 24 June: Birth of Saint the Baptist, 11 a.m., Askeaton, HC.

27 June (Trinity IV): 9.30, Castletown (MP); 11.30, Rathkeale (HC).

Supporting the ‘Darkness into Light’ walk at sunrise on 8 May

This is an edited version of the Rathkeale and Kilnaughtin Group of Parishes parish notes in the June 2021 edition of Newslink, the Limerick and Killaloe Diocesan Magazine (pp 19-20)

19 January 2021

The Precentor of Limerick
whose son was an SPG
missionary in India

The Precentor’s stall in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)

Patrick Comerford

When a project looking at my predecessors as Precentors of Limerick was postponed some months ago due to the pandemic limits on public events, I thought it might still be interesting to continue looking at past precentors in a number of blog postings.

In earlier postings, I recalled some previous precentors who had been accused of ‘dissolute living’ or being a ‘notorious fornicator’ (Awly O Lonysigh), or who were killed in battle (Thomas Purcell). There were those who became bishops or archbishops: Denis O’Dea (Ossory), Richard Purcell (Ferns) and John Long (Armagh).

There was the tragic story too of Robert Grave, who became Bishop of Ferns while remaining Precentor of Limerick, but – only weeks after his consecration – drowned with all his family in Dublin Bay as they made their way by sea to their new home in Wexford (read more HERE).

In the 17th century, two members of the Gough family were also appointed Precentors of Limerick. In all, three brothers in this family were priests in the Church of Ireland and two were priests in the Church of England, and the Rathkeale branch of the family was the ancestral line of one of Ireland’s most famous generals (read more HERE).

In the mid to late 18th century, two members of the Maunsell family were Precentors of Limerick: Richard Maunsell (1745-1747) and William Thomas Maunsell (1786-1781) (read more HERE).

They were related to Canon John Warburton who was, perhaps, the longest-ever holder of the office, being Precentor of Limerick for 60 years from 1818 until he died to 1878 (red more HERE).

Warburton’ successor, Canon Frederic Charles Hamilton, provides an interesting link with both this group of parishes, with the Mariner’s Church in DĂşn Laoghaire, which I was writing about earlier this month (see HERE), and with the Anglican mission agency SPG, now USPG (United Society Partners in the Gospel), of which I am a trustee.

Frederic Charles Hamilton (1824-1904) was probably a member of a family with earlier links with clerical life in the Diocese of Limerick: John Hamilton (1720-1767), originally from Co Monaghan, was in parish ministry in the diocese from 1753 to 1767, when he was the Vicar or Rector of a number of parishes in West Limerick, including Abbeyfeale, Kilbroderan and KIlcolman, and was also Vicar of Shanagolden shortly before he died.

Frederic Charles Hamilton was born in Gloucestershire in 1828, but his family later returned to Ireland, and he was educated at Trinity College Dublin before ordination.

His first appointment after ordination as a deacon was as Assistant Chaplain of the Mariners’ Church, Kingstown (DĂşn Laoghaire) in 1851-1852, when the first chaplain was the Revd Richard Sinclair Brooke (1802-1882).

Canon Frederic Hamilton was the Rector of Saint John’s, Limerick, in 1869-1883 (Photograph: Patrick Comerford)

Hamilton moved to Limerick later in 1855 when he was appointed a Vicar Choral of Saint Mary’s Cathedral, a position who would retain for the rest of his life, and was ordained priest in 1856.

He remained in the Diocese of Limerick for the next half century, and was curate of Saint Michael’s, Limerick (1859-1861), Vicar of Crecoragh (1861-1868), Vicar of Bruree (1868-1869), Rector of Saint John’s, Limerick (1869-1883), and finally Rector of Saint Michael’s, Limerick (1883-1904).

He was also Diocesan Registrar, and in the cathedral chapter he was Prebendary of Donaghmore (1861-1871), Prebendary of Saint Munchin’s (1871-1878), Precentor of Limerick (1878-1883), and then Archdeacon of Limerick (1883-1904) and Prebendary of Effin (1891-1901).

When he died on 4 June 1904, he was buried in the churchyard at Saint Mary’s Cathedral, Limerick.

Archdeacon Hamilton’s wife Emma (Cartmel) was the daughter of a priest in the Diocese of David’s in Wales. Their eldest son, the Revd George Frederick Hamilton (1868-1944), was born at Wellesley Lodge in Limerick on 28 July 1868, while they were living at the Vicarage in Bruree.

George Frederick Hamilton was ordained deacon by the Archbishop of Dublin in 1891 went to India immediately as a missionary with SPG and the Dublin University Mission in Hazaribagh, until 1904. While he was in India, he translated Saint Mark’s Gospel and a number of hymns into Hindi. On a return visit to Ireland, he was ordained priest by the Bishop of Ossory on behalf of the Bishop of Limerick in 1898.

George Frederick Hamilton returned to Ireland on his father’s death in 1904, and after parish ministry in the Diocese of Tuam from 1904 to 1923, he returned to the Diocese of Limerick in 1923 as priest-in-charge and then, from 1928 as Rector of Ballingarry in west Limerick, a parish that became part of the Rathkeale Group of Parishes in 1958.

He retired in 1931, and was living at 59 Palmerston Road, Rathmines, when he died on 11 July 1944.

Canon George Hamilton was in Ballingarry, Co Limerick in 1923-1931 (Photograph: Patrick Comerford)

15 December 2020

Keynsham Abbey, its
Co Limerick churches,
and legends about the
Knights Templar in Askeaton

The octagonal tower at Saint Mary’s Church, Askeaton … but is there any evidence for the presence of the Knights Templar? (Photograph: Patrick Comerford 2020)

Patrick Comerford

It is a common belief in Askeaton that Saint Mary’s Church, Askeaton, Co Limerick, was a foundation of the Knights Templar, and that the neighbouring octagonal tower was built by the Knights Templar.

However, it seems, there may be no primary, documentary evidence or sources to show that the Knights Templar ever had a foundation in Askeaton.

On the other hand, I have been challenged by my findings in recent weeks that the Augustinian Abbey of Keynsham in Somerset held Askeaton in the early mediaeval period, along with a number of other parish churches in this part of west Co Limerick, including Askeaton, Ballingarry, Bruree, Croagh, Lismakeera, and, for a time, Rathkeale.

Keynsham Abbey also had close links with successive proprietors of Askeaton Castle until the Reformation. Could it be, I was forced to ask, that Saint Mary’s was a dependent house of Keynsham Abbey, and was never associated with the Knights Templar?

The remaining ruins of Keynsham Abbey, between Bath and Bristol (Photograph: Rick Crowley/Wikipedia)

Keynsham Abbey in Somerset was founded ca 1166 by William, Earl of Gloucester. It was founded as a house of Augustinian canons regular, and continued until the dissolution of the monastic houses in 1539. Keynsham Abbey stood on the south side of the River Avon, where the River Avon meets the River Chew in the Keynsham Hams, an alluvial flood plain with open fields, pastures and meadows, divided by hedgerows and ditches.

This was the site of a fourth century Roman settlement, possibly called Trajectus, that was abandoned when the Roman legions left Britain. The Abbey was built near the old Roman Road that became the Bath Road connecting London with Bath and Bristol.

There was a religious settlement in Keynsham from the ninth or tenth centuries. Some sources say a later mediaeval abbey was established ca 1170, when Bartholomew de Sancto Mauro (Seymour) witnessed the founding charter. Other sources say the main abbey was founded by William de Clare, Earl of Gloucester, in 1166, the year his son Robert de Clare died, traditionally at his son’s dying request, or in the year 1180.

The priests at Keynsham Abbey were Augustinian canons regular and they adopted the rule of the Order of Saint Victor, so that the head of the religious house was always called an abbot, and the house was known as the House of the Canons of Saint Austin and Saint Victor. Other abbeys following this rule included Worspring (also called Woodspring), near Weston-super-Mare, and Stavordale near Wincanton, both in Somerset; Saint Augustine’s Abbey, Bristol; and Wormeley and Wigmore, both in Herefordshire.

At its foundation, the abbey was endowed with the Manor and the Hundred of Keynsham, totalling 9,920 ha (24,520 acres), and the parishes of Brislington, Burnett, Chelwood, Compton Dando, Farmborough, Keynsham, Marksbury, Nempnett Thrubwell, Pensford, Priston, Publow, Queen Charlton, Saltford, Stanton Drew, Stanton Prior, and Whitchurch. It also included many parish properties such as the church of Saint Mary and Saint Peter and Saint Paul and the chapels of Brislington, Charlton, Felton (or Whitchurch), Publow and Pensford.

The abbey also acquired considerable property in Ireland, including the churches at Askeaton, Rathkeale, Lismakeera, Croagh and Bruree in Co Limerick.

Askeaton Castle … part of the large estates granted to Hamo de Valognes in 1199 (Photograph: Patrick Comerford, 2020)

King John granted large parts of mid-west Limerick to Hamo de Valognes, justiciar of Ireland, in 1199, including Askeaton, Rathkeale and Bruree, an area where the manor of Askeaton held sway. Hamo de Valognes had died by 1207, and his son and heir, Hamo de Valognes, was a minor. King John then granted much of the de Valognes estate to Hugh de Neville in 1207, and other lands in the area to Sir Roger Waspail, who held extensive estates in Dorset, Wiltshire and Gloucestershire, and also owned estates in present-day Co Laois, Co Dublin and Co Kildare.

Waspail, who became Seneschal of Ulster, granted the church of Rathkeale to Keynsham Abbey ca 1213-1226. He died in 1226 and was succeeded by his son, Henry Waspail, who reconfirmed his father’s grant of Rathkeale to Keynsham Abbey ca 1226-1228.

Henry died in 1233 and was succeeded by his brother Roger Waspail, who received a grant of Rathkeale in 1251 and became Deputy Justiciar of Ireland in 1262. He exchanged the manor of Rathkeale with John Maltravers in 1280 for a life interest in the manor of Wolcomb Maltravers, Dorset.

Following Roger Waspail’s grant of Rathkeale, Keynsham managed its new benefice, collecting income and appointing clerics. But the politically unstable situation in Ireland made it difficult to collect revenue.

Some time after 1237, under the direction of John de Bureford, a canon of the abbey and their proctor in Ireland, Keynsham granted the church of Rathkeale and nine dependent chapels and property rights in the cantred of Askeaton to the Bishop of Limerick. These nine chapels were Rathofergus [Rathfergus], Mayntaueny [Moytawnach], Mayryne [Kiltanna], Browry [Bruree], Culbalysward [Howardstown], Karracnefy [Cathernasse and Cahernarry], Mayncro [Croagh], Maymolcally [Kilnecally] and Orosse [unknown].

At the same time, Keynsham granted the church of Askeaton to the Priory of Saint Catherine outside the walls of Waterford. This priory was founded before 1207, and, like Keynsham, it followed the Augustinian rule of Saint Victor.

The ruins of the Augustinian Priory of Saint Mary in Rathkeale … the church of Rathkeale and nine dependent chapels were part of the possessions of Keynsham Abbey (Photograph: Patrick Comerford, 2020)

The grants to the Bishop of Limerick benefitted both sides. Keynsham realised capital without the expense of collecting while the bishop acquired another source of income. At the time, Bishop Hubert de Burgh was involved in costly disputes with the pope in Rome and the government in Dublin, and was forced to borrow money from Italian bankers. He had difficulty repaying these loans and interest was accumulating. In 1237, the year he received the Keynsham parishes, Bishop Hubert repaid 160 marks on a loan that included 54 marks of interest.

The early 13th century grant by Roger Waspail of Rathkeale to Keynsham Abbey failed to mention any other parishes. But the grant to Bishop Hubert ca 1237 shows Rathkeale had nine dependent chapels in area that extended from Askeaton to Bruree. The church of Askeaton was not named as a benefice but must have formed part of Waspail’s grant to the abbey. The church in Askeaton was given to the priory of Saint Catherine in Waterford ca 1237. Sometime afterwards, Askeaton was granted to Bishop Hubert of Limerick by the priory. Before 1250, Bishop Hubert granted Askeaton to Keynsham.

An early Vicar of Askeaton, Thomas de Cardiff, is named in 1237, and it is said that Saint Mary’s Church in Askeaton was built in 1291. It is also said that the Knights Templars had a commandery in Askeaton from 1298 until they were disbanded in 1307. But all the available documentary evidence shows Askeaton remained in the hands of Keynsham Abbey and its dependency in Waterford.

Keynsham Abbey also held the parish of Ballingarry from the mid-1200s, and by the 15th century, Ballingarry was the chief parish held by Keynsham, with Askeaton a junior parish. Ballingarry may have been transferred by Keynsham to another religious house in the 13th century, like its other Limerick possessions, but it is also possible that the abbey kept control of Ballingarry without interruption.

From 1294 on, the Abbots of Keynsham appointed attorneys to manage their Irish property, which suggests that Ballingarry and Askeaton were under its direct ownership. These attorneys collected the tithes and incomes from the Limerick parishes and sent the surplus back to Keynsham.

The former parish church in Ballingarry … Ballingarry and Askeaton were owned directly by the Abbots of Keynsham (Photograph: Patrick Comerford)

The barony, castle and manor of Askeaton were held by the late Thomas de Clare, son of Richard de Clare, in 1320.

At the same time, the Abbot of Keynsham held the Rectory of Askeaton in 1320, and the income from the rectory was for the abbot’s own use. The abbey also had the right to nominate the Vicars of Askeaton. The rectory of Askeaton was valued at 16 marks while the vicarage was valued at 8 marks.

The responsibilities of the abbey’s Irish attorneys increased in the early 1320s. But the abbey suffered considerable financial losses in England, its revenues could not meet its needs, and it lost the income from many parishes through fraud, default, theft, the death of cattle, poor crops, flood damage and wars.

Those wars were caused mainly by Maurice FitzThomas FitzGerald, 1st Earl of Desmond, as he tried to acquire the Irish estates of the de Clare absentee heirs. When Thomas de Clare, son of Richard de Clare, died in 1321 without any direct heirs, his possessions were divided between his aunts, Margaret, wife of Sir Bartholomew de Badlesmere, and Maud, wife of Sir Robert de Wells, while the de Clare estates that included the Limerick parishes owned by Keynsham Abbey passed as dower land to Joan, widow of Richard de Clare.

Maurice FitzGerald regarded all the former de Clare lands in Co Kerry, Co Limerick and Co Cork as his by descent, along with those in Thomond. However, the losses suffered by Keynsham in these wars is unknown.

The church ruins at Affane, near Cappoquin … one of the parishes in west Waterford acquired by Kenynsham Abbey in 1413 (Photograph: Patrick Comerford, 2020)

When the Bishop of Bath and Wells visited Keynsham Abbey in 1350, he reported the abbey neglected to keep its gates safely closed, leaving the church ornaments and valuables open to being stolen. Lay people were allowed into the refectory contrary to the rules, nightly offices were irregularly kept, poor financial accounts were kept, estates were let out at low rents, and the title deeds and charters of the abbey were not stored in a secure location. Lay men and women entered the abbey at unlawful hours, the abbey’s staff were involved in stealing, the poor were not being served, and the monks used sporting dogs.

Keynsham Abbey acquired the Rectory of Dungarvan, Co Waterford, from Thomas FitzGerald, 5th Earl of Desmond, in 1413, and with it the right of presentation to 13 parishes across mid-Co Waterford: Affane, Aglish, Clashmore, Clonea, Colligan, Fews, Kilgobinet, Kilronan, Kinsalebeg, Lisgenan, Ringagonagh and Whitechurch.

It has been suggested that Keynsham gave Desmond the advowsons for its Co Limerick parishes in exchange for Dungarvan, but there is no evidence to support this. A document in 1427 shows Keynsham as holding two Limerick parishes, Askeaton and Ballingarry.

The Limerick parishes of Askeaton and Ballingarry were situated in the heart of the earldom. A stable earldom was to the obvious benefit of Keynsham. It would appear that the abbey opened doors for the Earl of Desmond in London and among the regional magnates.

Sometime before 1427, a new vicar was appointed to Askeaton. Edmund McAdam, had tendered his resignation to Cornelius O’Dea, Bishop of Limerick. The Rector of Ballingarry, John Kyndton, was asked by William, Abbot of Keynsham, to present a new vicar. Kyndton selected James Oleayn, a priest of the Diocese of Killaloe, and Bishop Cornelius instituted Cleayn, despite Gillabertus Ykatyl illegally holding Askeaton for more than a year.

But James Oleayn had doubts about whether the presentation and institution were valid, and petitioned the Pope for papal letters to make good his position. He held Askeaton in June 1427 when he was charged to pay 6 marks in first fruits.

Edmund McAdam later revoked his resignation and recovered possession of Askeaton. But McAdam resigned as Vicar of Askeaton again by 1458, and the public notary of Limerick and other judges gave the vicarage to Thomas Macega. John Maclanchie presented a claim of false possession and took his case to Rome, although the vicarage had not lawfully devolved to the Pope.

Pope Eugene IV sent the case to a papal auditor who favoured Thomas Macega over John Maclanchie. Subsequently, Philip Offlait, a priest of Limerick, brought false charges against Macega and demanded the removal of Macega from Askeaton. Macega appealed to Rome where Pope Nicholas V sent the case to a papal auditor who ruled against Offlait.

The Bishop of Limerick then admitted Macega to Askeaton, but Offlait objected, and faced with a choice between two priests in his diocese, the bishop expelled both candidates and appointed Philip Ocathill, a priest of Limerick, to Askeaton.

Macega appealed to Rome once again, was granted a dispensation from his illegitimacy as the son of unmarried parents, and received a new mandate for Askeaton. The vicarage was valued at 8 marks and the previous Vicars of Askeaton were named as Gilbert Itaschill and William Ymolcorkra, along with Edmund McAdam. It is not known if Macega succeeded to the vicarage or if more appeals were made, and Keynsham Abbey is not mentioned in these cases.

The Rector of Ballingarry was proctor of Keynsham Abbey in 1427 (Photograph: Patrick Comerford)

The rights of Keynsham Abbey’s in Ballingarry were also challenged. Sometime ca 1399-1426, John Fitzgerald of Pobbnesheagh had founded a Franciscan house at Kilshane. In 1488, John Lesse, the minister of the Ballingarry community was in a dispute over tithes.

The vicarage of Ballingarry became vacant ca 1409 with the death of William, son of Thomas Ymalcorkra. The vicarage was then valued at 12 marks. Thomas Saleys alias Cristour, was presented to Ballingarry by Keynsham Abbey as patron of the parish. But Thomas had doubts about the abbey’s authority and petitioned the Pope for a mandate that was issued to the Chancellor of Limerick.

John Kyndton, Rector of Ballingarry, seems to have acted as the abbey’s proctor a in 1427, collecting tithes and income from farming the landed estates.

Gilbert O’Liathain or O’Loan, the Vicar of Ballingarry in 1445, exchanged the parish for Croom with Malachy O’Condoub (O’Conify), with the sanction of the Bishop of Limerick. But Malachy had doubts about the exchange and in July 1445 he received a papal mandate to confirm the exchange. Ballingarry was valued at 16 marks. At the same time, Malachy was made Prebendary of Kilrossanty in Lismore.

Gillacius (or Walter) O’Keyt, a canon of Lismore, became Dean of Lismore and Prebendary of Kilrossanty in 1450, as well as Prebendary of Saint Munchin’s (Limerick) and Vicar of Ballingarry. O’Keyt got a papal dispensation on account of charges of simony, perjury and other irregularities to legitimise these appointments. Keynsham Abbey was acknowledged as holding the right of presentation to Ballingarry and a new claimant emerged in 1452, when William Torriger was presented to Ballingarry by Keynsham Abbey.

Torringer was instituted by John Mothell, Bishop of Limerick, in succession to Malachy O’Conify, but he was opposed by Gillacius O’Keyt, the former vicar. Torriger and O’Keyt both petitioned Pope Nicholas V. The papal auditor judged in favour of Torriger, and issued a perpetual silence on O’Keyt.

O’Keyt surrendered the vicarage to Torriger, but a sentence of excommunication threatened his role as Dean of Lismore. O’Keyt was further reprimanded when he tried to celebrate masses. He petitioned the pope in 1454, and the Bishop of Lismore received a mandate to lift the sentence of excommunication and to restore Okeyt to full cleric status.

O’Keyt filed another petition relating to Ballingarry in 1457, receiving absolution from the pope for simony and a mandate to remain Dean of Lismore.

Matthew (Mahon or Malachi) O’Griffa, a canon of Limerick, received a Papal dispensation because his illegitimacy as the son of a priest. He was then appointed Vicar of Dysert in Killaloe Diocese, Prebendary of Saint Munchin’s (Limerick), Archdeacon of Limerick, and Vicar of Ballingarry in 1458. He was also Dean of Cashel (1455), and later became Bishop of Killaloe (1463-1483).

The financial details of some of Keynsham’s Limerick parishes are disclosed in a papal mandate in 1460. According to Cornelius Ydeayd, a priest of the Diocese of Limerick, the abbey held a number of rectorial tithes in the parishes of Ballingarry and Askeaton. These tithes were not collected by the abbey’s representative, but were leased to lay people who paid a yearly rent. Ydeayd feared they could easily pass to these lay people to the loss of Keynsham, and Pope Pius II asked the Bishop of Limerick to investigate.

Nicholas Wale, a priest of Limerick diocese, was appointed the Vicar of Ballingarry in 1488, and Philip O’Kail was to be removed. William O’Muleoni, a priest of Limerick, became Vicar of Ballingarry and Kilscannell in 1492.

Saint Carthage’s Cathedral, Lismore … Gillacius O’Keyt was Dean of Lismore and Vicar of Ballingarry (Photograph: Patrick Comerford, 2020)

As for Keynsham Abbey, Edward I stayed at the Abbey in 1276 on his way from Bath to Bristol. A small town eventually grew up around Keynsham Abbey, and in 1307 Edward II granted the abbey a weekly market on Tuesdays and a yearly fair on the Feast of the Assumption (15 August).

As the centuries progressed, the abbey became embroiled in a number of disputes over monastic life and discipline. When the bishop visited Keynsham in 1350, he found the canons were failing to properly guard and secure the outer gate of the abbey, so that the ornaments of the church and treasures of the house could be easily stolen. The canons were also admonished to keep better household accounts, attend prayers more regularly, and give up luxuries such as hunting dogs and dining abroad.

When the bishop visited again in 1353, he found there was great neglect throughout the abbey. The doors were unguarded, household accounts were not properly kept, prayers were not attended to regularly, and up to two-thirds of the canons were regularly missing community meals and engaging in gaming.

Similar issues arose again in 1450, when the bishop made more complaints about the management of the abbey. Bishop Beckington of Bath and Wells found several poor standards at Keynsham in 1451, but Abbot Walter Bekynsfield was aged and unable to introduce changes. Another commission in 1455 found no improvements and forced the abbot to resign. Thomas Tyler was appointed the new abbot, but resistance was still strong.

When Canon John Ledbury, a leader of this resistance, was transferred to Worspring Abbey in 1458, matters began to settle. But resistance resurfaced, and further commissions were issued in 1458 and 1459.

The fortunes of Keynsham Abbey received a boost in 1495 when Jasper Tudor (1431-1495), Duke of Bedford and Earl of Pembroke, asked to be buried in a tomb within Keynsham Abbey and gave 100 marks to make the tomb. He was a maternal half-brother of King Henry VI and uncle of Henry VII. He left income for four priests to sing perpetually in the abbey for his soul and the souls of his father, mother brother and his predecessors. Jasper Tudor also gave his best gown of gold to the abbey for vestments.

But Keynsham Abbey and its English and Irish interests was facing increasing and eventually irresistible demands for reform. The Augustinian general chapter in 1518 heard that without reform the order faced imminent ruin.

Cardinal Wolsey obtained papal approval to reform all monastic houses in England, including the Augustinians following the rule of Saint Victor at Keynsham. His new rules were presented at a conference of leading Augustinians, Benedictines and Cistercians in 1519. The Benedictines rejected the rules almost immediately, followed by the Augustinians in 1520.

Keynsham Abbey was in urgent need of reform and visitation in 1526 on behalf of the bishop of Bath and Wells found a deplorable situation. Things were so bad that the abbot, John Stourton, admitted the abbey was in ruins. The choir of the church was in a filthy state, frequented by dogs as if it were a kennel, water and fuel were scarce and there was a lack of books for divine service. None of the brothers studied at Oxford and many of the novices were illiterate.

The last Abbot of Keynsham, John Staunton, the prior, William Herne, the subprior John Arnold, and 12 other canons, subscribed to the Act of Supremacy at the Tudor Reformation in 1534.

The Irish properties of Keynsham Abbey were seized under the Act of Absentees (1536), and this prevented the Earls of Desmond from having any further claims to Dungarvan.

John Tregonwell and William Petre, Henry VIII’s and Secretary of State were sent to the abbey as ‘visitors’ in 1539. The abbot and ten monks surrendered the abbey, and the abbot and canons received pensions or annuities.

When Keynsham’s possessions in Co Waterford were surveyed in 1541, they included the rectory of Dungarvan and its vicarages. The income from Dungarvan and its vicarages was granted for 21 years to James Butler, Earl of Ormond, and James Butler, Viscount Thurles. The Vicar of Dungarvan, Maurice Connell, was left in office for life, as were any vicars of the dependent parishes.

For many years after the dissolution the name of Keynesham Abbey and its Irish possessions continued to appear in the state papers.

The surrender of Keynsham Abbey began a 400-year period of the buildings and site being torn apart and plundered for building materials. Within two years of the surrender of the abbey, the conventual church was torn down and sold off. Richard Walker was paid £12 for melting the lead on the church, the cloister, and the steeple. Frances Edwards bought the seven bells of the church and other buildings attached to it.

The site was sold to Thomas Bridges, who tore down the remaining buildings and built a family house on the site and who handed over and left-over stone from the abbey church for the repair of the bridge and causeway over the River Avon.

The family home built by Bridges was demolished in 1776. Victorian housebuilders and excavators began actively taking stone from the site in 1865, and this continued until the beginning of the 20th century, when only isolated stretches of unsuitable stone or stone buried under discarded material were left. In some places, so much material was disturbed and excavated for reuse that quarrying had reached down to bedrock.

There were proposals in 1964 for the Keynsham bypass of the A4 to pass directly through the site of the abbey, destroying what was left on the site. Since then, the remains have been designated a Grade I listed building and scheduled ancient monument. The abbey ruins can be seen in the Memorial Park at Keynsham, near the A4 and Keynsham railway station.

Saint Mary’s Church and the tower at Askeaton … the Abbots of Keynsham retained the Rectory of Askeaton until the Reformation (Photograph: Patrick Comerford, 2020)

The Abbots of Keynsham (and Rectors of Askeaton):

William, fl 1175, 1205
George de Eston
Richard, fl1225, 1230
John, fl 1233
Peter, fl 1253, 1259
Gilbert, 1274
Robert, fl1272, 1277
Adam, 1308
Nicholas de Taunton, fl 1308, 1343
John Bradford, elected 1348
William Peschon, 1377
Thomas, occurs 1396, 1427
Walter Bekynsfield, fl 1438, 1455
Thomas or John Tyler, elected 1456
John Gybruyn, 1486
John Graunt, elected 1496
Philip Keynsham, 1499, died 1505
William Rolfe, elected 1506, fl 1514
John Staunton or Sturton, 1528-1539

The tower at Saint Mary’s Church, Askeaton, Co Limerick (Photograph: Patrick Comerford, 2020)

Sources include:

JB Leslie (ed), Clergy of Limerick, Clergy of Ardfert and Aghadoe, Biographical Succession Lists, (2015 edition, ed DWT Crooks, Ulster Historical Foundation for the Diocesan Council of Limerick and Killaloe
‘Houses of Augustinian canons: The abbey of Keynsham,’ in A History of the County of Somerset: Volume 2, ed William Page (London, 1911), pp 129-132. British History Online, http://www.british-history.ac.uk/vch/som/vol2/pp129-132 (last accessed, 14 December 2020)
(Revd) Iain Knox (ed), Clergy of Waterford, Lismore and Ferns (originally compiled by Henry Cottom, JB Leslie and WH Rennison (Ulster Historical Foundation, for the Diocesan Councils of Cashel and Ossory, and Ferns, 2008). Niall C.E.J. O’Brien, ‘Keynesham Abbey in Ireland’ (Medieval News, 30 September 2014), http://celtic2realms-medievalnews.blogspot.com/2014/09/ (last accessed, 14 December 2020)
Patrick J Cronin, Eas CĂ©ad Tine, ‘The Waterfall of the Hundred Fires’ (Askeaton: Askeaton Civic Trust, 1999)