Showing posts with label Burano. Show all posts
Showing posts with label Burano. Show all posts

12 June 2025

The Venetian-style mosaics by
Antonio Salviati have survived
changes at Apple’s flagship store
on Regent Street in London

The Apple Store at 235 Regent Street is Apple’s flagship store in London (Photograph: Patrick Comerford, 2025)

Patrick Comerford

The Apple Store at 235 Regent Street is Apple’s flagship store in London, and when the shop opened in 2004, it was Apple’s first store in Europe. It was redesigned by Foster + Partners who removed the shop’s original U-shaped mezzanine floor and glass stair, and pushed back the back of the store to create a large open space that they claim is designed to have the feeling of a town square.

The 7.2m-tall space allows the building’s full-height Portland stone-clad arches to form the front façade while flooding the store with natural light.

I stepped inside the building earlier this week to see the forum with seating for up to 75 people, and the ‘avenues’ along the perimeter walls that display Apple’s products. There are terrazzo floors, a grove of 12 Ficus Ali trees set in planters that double up as seating, and the walls are clad in sandblasted Italian limestone.

But none of these explain why I wanted to visit this building on Regent Street and its enduring façade and arches a few days ago.

Beautiful, colourful mosaics adorn the façade of the former studio of the business eastablisged by Antonio Salviati of Venice (Photograph: Patrick Comerford, 2025)

Regent Street is named after the Prince Regent, later George IV, and was designed by John Nash ca 1813 as one of the first planned developments in London. The architectural historian Sir Niklaus Pevsner calls it ‘quite simply the greatest piece of town planning London has ever seen.’

Regent Street was completely redeveloped in a unified style under the control of the Crown Estate in 1895-1927, and none of the original Nash buildings remain.

The central domed building at 235-241 Regent Street was designed in 1898 by the architect George Dennis Martin (1847-1915) and was built on by Sir Thomas Henry Brooke-Hitching (1858-1926) on the site of the former Hanover Chapel.

People walking along Regent Street should look up to see the façade, which is Grade II-listed. Beautiful, colourful mosaics adorn the façade, for this was originally the studio of the business esablished by the Victorian mosaicist Antonio Salviati (1816-1890) from Venice.

Antonio Salviati revived glass making on the island of Murano in Venice (Photograph: Patrick Comerford)

The Salviati family were glass makers and makers of mosaics based on the island of Murano in Venice and in London. They worked first as Salviati and Co and later, after 1866, as the Venice and Murano Glass and Mosaic Company.

The founder of the business, Antonio Salviati, was born in Vicenza, 60 km west of Venice, on 18 March 1816. He began in life as a lawyer. However, at an early age he became interested in glasswork after taking part in restoration work by Lorenzo Radi on the mosaics in Saint Mark’s Basilica in Venice.

When Venice was at a low point in the early 19th century, John Ruskin visited and drew attention to its plight. He published his The Stones of Venice in three volumes between 1851 and 1853, and revised it after he had witnessed the demolition of important parts of Saint Mark’s Basilica.

Ruskin warned then that Venice ‘is still left for our beholding in the final period of her decline: a ghost upon the sands of the sea, so weak – so quiet, – so bereft of all but her loveliness, that we might well doubt, as we watched her faint reflection in the mirage of the lagoon, which was the City, and which the Shadow. I would endeavour to trace the lines of this image before it be for ever lost, and to record, as far as I may, the warning which seems to me to be uttered by every one of the fast-gaining waves, that beat, like passing bells, against the Stones of Venice.’

Ruskin is credited with preventing the destruction of Venice. The momentum he created inspired the revival of several Venetian crafts, including glass and mosaics, and with the backing of British banks backing them they produced works for export to Britain.

The lion of Victoria and the lion of Venice are complementary figures on the Regent Street façade (Photographs: Patrick Comerford, 2025)

Against this background, Antonio Salviati founded Compagnia Venezia Murano in 1866 with the British diplomat and archaeologist Sir Austen Henry Layard (1817-1894), who lived in Ca Cappello, a 16th century palazzo on the Grand Canal just behind Campo San Polo.

Murano had been a centre of fine glasswork since the Middle Ages. Murano Glass was lavish and at the time only the wealthy could afford the expensive specialty pieces. Salviati transformed the reputation of Murano glass, opening the first glass factory to employ a large number of skilled workers to mass-produce glass for export. He produced ornamental pieces that could be bought by millions, and so he re-established Murano as a centre of glass-making.

Salviati’s fame and work spread to England and France, where his work was usually in association with architectural designs. His mosaics can be seen in many European churches.

The decorative façade tells the story of Salviati’s move from Venice and Murano to London and Westminster (Photograph: Patrick Comerford, 2025)

By 1867, the firm had premises on Oxford Street, and Salviati opened showrooms in other fashionable parts of London, including St James’s, Piccadilly, Regent Street and, for a time, New Bond Street. The most impressive showroom was that at 235 Regent Street, which was built in 1898.

The mosaics above the windows have been preserved, and so, like those of the Palazzo Salviati on the Grand Canal in Venice, can still be seen today. The names of the great world cities of the world, ranged above the spandrels, suggest its global standing.

Salviati produced the reredos above the high altar in Westminster Abbey, erected between 1867 and 1873 to Sir George Gilbert Scott’s designs. He produced several mosaics for the grand dome in Saint Paul’s Cathedral, London. Five mosaics by Salviati are behind the altar in the east apse in the chapel in Gonville and Caius College, Cambridge. In Saint Editha’s Church, Tamworth, his iridescent mosaic glass panels in the reredos were completed in 1887 and form a striking backdrop to the High Altar.

Salviati died in Venice on 25 January 1890. His work can be seen in churches throughout England, and he also worked in Saint David’s Cathedral, Wales, Saint Paul’s Episcopal Cathedral, Dundee, and Aachen Cathedral. Mosaics by Salviati and his companies are also in the Central Lobby in the Palace of Westminster, the Albert Memorial in Hyde Park, the Council House and the Chamberlain Memorial Fountain in Birmingham, and the Paris Opera House.

The heraldic symbols of British royalty and London and Westminster (Photograph: Patrick Comerford, 2025)

Regent House on Regent Street was built in 1898, eight years after Antonio Salviati’s death. The façade displays a series of mosaics produced by the Salviati firm, with the lions of Britain and Venice, civic coats of arms and reminders of the international appeal of Salviati’s work.

On the left are the coats of arms of the City of London and the City Westminster: the red cross of Saint George, with the smaller sword of Saint Paul; and the golden portcullis. Between them stands the British lion, holding up the shield of the royal coat of arms, the initials VR of Queen Victoria, the royal motto, and the red rose of England. The starry sky comes from Saint Mark’s Basilica, Venice.


Four golden spaces once intended to bear the names of cities where Salviati’s work was sold and can be seen were never filled with the planned lettering.

The symbols of Venice, Murano and Burano, and the names of international cities (Photograph: Patrick Comerford, 2025)

On the right, the dominant figure is the winged lion of Saint Mark, the symbol of Venice. The lion rests his paw on an open book with the words: ‘Pax Tibi Marce Evangelista Meus’ (‘Peace unto you, Mark, my Evangelist’). these words, according to a legend, were uttered by an angel who identified Saint Mark’s body when it was moved from Alexandria to Venice, and became the motto of Venice.

The starry sky behind the lion reflects, once again, Saint Mark’s Basilica in Venice. Streamers on either side read ‘Dandolo’ and ‘Loredano’, the names of two powerful patrician families in Venice: the House of Dandolo produced four Doges of Venice, and the Palazzo Dandolo is now part of Hotel Danieli; the House of Loredan produced three doges.

On either side of the lion of Venice are two more heraldic representations of two islands in the Lagoon of Venice known for their glassmaking traditions: a black cockerel biting a snake for Murano; and a mounted white knight for Burano.

The lettering above displays the some of the cities where Salviati’s wares were found: Paris, New York, St Petersburg and Berlin. Below is the crown of the Doges of Venice.

But the façade also hides tells the tragic story of the Salviati family. In 1898, the very year the Salviati studio and shop opened on Regent Street, Salviati’s middle-aged son Guilio shot himself at his desk. According to the inquests, his death was brought about by ‘temporary insanity’. He left a suicide note claiming he had no money left and was in despair, although his lack of funds was a complete delusion. Guilio Salviati was buried in Brookwood Cemetery, Surrey, where his grave is marked by a decorated headstone.

The Palazzo Salviati on the Grand Canal in Venice was built as a shop and the furnace of the Salviati family (Photograph: Patrick Comerford)

I have often admired the Palazzo Salviati on the Grand Canal, between the Palazzo Barbaro Wolkoff and the Palazzo Orio Semitecolo. It was built as a shop and the furnace of the Salviati family in Venice, and was designed by the architect Giacomo Dell’Olivo. The building underwent a major renovation in 1924, with the addition of an extra floor and the placement of large mosaics on the façade.

As for Salviati’s Compagnia Venezia Murano, it continued as an important producer of Venetian art glass. Today, the company is Pauly & C – Compagnia Venezia Murano, and remains an important producer of Venetian art glass.

Glassmaking remains the main industry of Murano, where the artisans continue to employ centuries-old techniques, crafting items from contemporary art glass and glass jewellery to Murano glass chandeliers and wine stoppers.

The interior of the Apple Store on Regent Street was reshaped by Foster + Partners (Photograph: Patrick Comerford, 2025)

28 November 2024

Daily prayer in the Kingdom Season:
28, Thursday 28 November 2024

‘There will be signs in the sun, the moon, and the stars, and distress … among nations confused by the roaring of the sea and the waves’ (Luke 21: 25) … sunset on the sea at Rethymnon in Crete (Photographs: Patrick Comerford, 2024)

Patrick Comerford

We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (24 November 2024).

Before the day begins, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

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

‘There will be signs in the sun, the moon, and the stars’ (Luke 21: 25) … Sun and Moon House on the north side of Market Square, Stony Stratford (Photograph: Patrick Comerford)

Luke 21: 20-28 (NRSVA):

[Jesus said:] 20 ‘When you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then those in Judea must flee to the mountains, and those inside the city must leave it, and those out in the country must not enter it; 22 for these are days of vengeance, as a fulfilment of all that is written. 23 Woe to those who are pregnant and to those who are nursing infants in those days! For there will be great distress on the earth and wrath against this people; 24 they will fall by the edge of the sword and be taken away as captives among all nations; and Jerusalem will be trampled on by the Gentiles, until the times of the Gentiles are fulfilled.

25 ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26 People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27 Then they will see “the Son of Man coming in a cloud” with power and great glory. 28 Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’

A refugee child climbs ashore to seek safety

Today’s reflection:

The scene for the Gospel reading at the Eucharist this morning (Luke 21: 20-28) has been set in the verses that immediately precede today’s reading. Christ is sitting in the Temple precincts, where he speaks about the Temple, the Nation, and the looming future.

Today’s Gospel reading includes frightening, terrifying words from Jesus, who says: ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken’ (Luke 21: 25-26).

These are not the sort of comforting words that we might want to hear as we prepare for Advent Sunday and to begin the countdown to Christmas.

My generation is a generation that grew up with muffled sounds of apocalyptic fear, developed through listening to the whispered anxieties of parents and teachers. I was still only 10 when the Cuban Missile Crisis reached its height in October 1962, and I still remember asking, ‘Is this going to be the end of the world?’

The Cold War was at its height, and we were still less than two decades from the end of World War II. Of course, many people feared another world war was about to break out, with catastrophic consequences for the world.

The threat seemed to have abated for some time after the end of the Cold War. But it has come to the fore again in recent weeks with the re-election of Trump in the US. Meanwhile, despite the end of the Cold War, the stockpiles of nuclear weapons continue to grow and accumulate, both the US and Russia are walking away from key arms limitation agreements, and war is continuing in Ukraine, Russia, Israel, Gaza, the West Bank and Syria without any apparent respect for the international legal conventions and rules on the conduct of war.

A new generation also wonders whether the world is facing apocalyptic catastrophe because of climate change and the destruction of the planet. And all of us must fret for the future when we hear about the emergence of new variants of Covid-19, even though we have let down our guards and think vaccinations have made our lives safer.

These fears accumulate and multiply and they become:

• short-term fears: are we going to have a normal Christmas this year?

• medium-term fears: what uncertainty and destruction can Trump unleash over the next four years?

• long-term fears: what faces us all for the future?

In our fears and anxieties, we try to read the ‘signs of the times’ and wonder how to respond to ‘signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves.’

And yet, I realise how so self-obsessed I can be as I realise the immediate terror that continues to face people – families, fathers, mothers and children – who get caught in the precarious Channel crossing between France and England. How they must continue to be ‘confused by the roaring of the sea and the waves.’

All their hopes of a better life for themselves and their children, as they fled wars and persecutions in Iran, Syria, Afghanistan and North Africa, yet risk being drowned in one horrific, apocalyptic moment on the seas.

But even then, had they arrived on the shores of the land they hoped to reach, would they have been met with the compassion and care refugees ought to expect, not only in terms of Christian love, but under the terms of international law?

Have the riots we saw in recent months in both Britain and Ireland gone away? Or is there worse yet to come?

The Christmas Gospel is a reminder that Mary and Joseph and the Child Jesus were refugees too: Mary and Joseph were forced to move from Nazareth to Bethlehem in the cold of winter, yet found no welcome at the inn; and then, when the Child Jesus was born, they were forced to flee Herod, and seek exile in Egypt.

Where do we find hope as we wait in Advent for Christ at Christmas?

Our Gospel reading ends not in doom and disaster, but with the promise that Christ is coming. Our Advent faith is that Christ is coming in glory, and that with him he is bringing the Kingdom of God, with its promises of justice and mercy, peace and love.

‘They will fall by the edge of the sword and be taken away as captives …’ (Luke 21: 24) … the Sword of State from the Brooke era in the museum in Fort Margherita, Kuching (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Thursday 28 November 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 ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced on Sunday with a Programme Update.

The USPG Prayer Diary today (Thursday 28 November 2024) invites us to pray:

Let us pray for all women, who despite suffering from abuse and violence, continue to care for family and children, manage their households, earn a living and offer support to others.

The Collect:

Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.

Additional Collect:

God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.

Yesterday’s Reflection

Continued Tomorrow

‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves’ (Luke 21: 25) … a November setting sun at Burano in the Venetian Lagoon (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

13 November 2024

Daily prayer in the Kingdom Season:
14, Thursday 14 November 2024

‘The kingdom of God is not coming with things that can be observed … in fact, the kingdom of God is among you’ (Luke 17: 20-21) … a November setting sun at Burano in the Venetian Lagoon (Photograph: Patrick Comerford)

Patrick Comerford

We are in the Kingdom Season, the time between All Saints and Advent, and this week began with the Third Sunday before Advent, which was also Remembrance Sunday.

The Calendar of the Church of England in Common Worship today (14 November) remembers Samuel Seabury (1729-1796), the first Anglican Bishop in North America.

I am hoping to go for a swim later this morning in the Marian, the boutique hotel on Wayang Street where we stayed during our first week in Kuching last month. Before today begins, however, before having breakfast or that swim, 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.

‘For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day’ (Luke 17: 24) … lightning on the Parthenon in Athens (Photograph: courtesy Tripadvisor)

Luke 17: 20-25 (NRSVA):

20 Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, ‘The kingdom of God is not coming with things that can be observed; 21 nor will they say, “Look, here it is!” or “There it is!” For, in fact, the kingdom of God is among you.’

22 Then he said to the disciples, ‘The days are coming when you will long to see one of the days of the Son of Man, and you will not see it. 23 They will say to you, “Look there!” or “Look here!” Do not go, do not set off in pursuit. 24 For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. 25 But first he must endure much suffering and be rejected by this generation.’

The chapel in Magdalen College, Oxford … waiting for the son of God? John Betjeman was an undergraduate, and CS Lewis was his tutor (Photograph: Patrick Comerford, 2023)

Today’s reflection:

The English Poet Laureate John Betjeman loved to tell the story of a Japanese prince who arrived at Magdalen College, Oxford, as an undergraduate in 1925, the same year as Betjeman came up.

The President of Magdalen, Sir Thomas Herbert Warren (1853-1930), was known as a poet too, albeit a bad poet although he was Professor of Poetry at Oxford. He was also an insufferable snob, and Jeremy Paxman says he ‘was perhaps the greatest snob in England.’

When Prince Chichibu arrived at Magdalen in 1925, Warren hoped he would soon be followed by his elder brother, the future Emperor Hirohito. The prince told Warren he was a direct descendant of the sun goddess Ametarasu, and let him know: ‘At home I am called the son of God.’

Warren took a deep breath, coughed and put the prince in his place: ‘You will find, your highness, that we have the sons of many famous fathers here.’

The Gospel reading at the Eucharist today (Luke 17: 20-25) is one of the stories about preparing for the kingdom of God and the arrival of the Son of God on earth, not only as the incarnate Christ Child at Christmas in nativity story or in a decorative crib, but also as Christ the King.

As we prepare for the Feast of Christ the King in ten days’ time (Sunday 24 November) and for Advent, we should expect many of our readings to have apocalyptic themes, looking forward to that Coming of Christ the King at his second coming.

The apocalyptic images in today’s reading anticipate some of these themes. But, perhaps surprisingly, today’s reading cautions us against looking for too many portents or for inappropriate signs, telling us instead to live in the real world: ‘The kingdom of God is not coming with things that can be observed … For, in fact, the kingdom of God is among you’ (Luke 17: 20-21).

But, as we prepare for the coming of Christ, are we trapped?

Are we trapped in the commercialism of Christmas?

There are 12 days of Christmas. But not one of them is in November. Yet for many weeks now, we have been inundated with Christmas catalogues and advertising. Already, here in Kuching, the Christmas trees are up and lit in the main shopping centres and many of the shops are displaying bright Christmas decorations.

Does the decoration of our shops, even of our churches, lead our eyes to the coming Christ or away from him?

To return to John Betjeman: he spent time in Dublin during World War II as the British press attaché, and was an active parishioner in Saint John’s, Clondalkin. In a lecture to Church of Ireland clergy in 1943, he said the ‘fabric of the church is very much concerned with worship. The decoration of a church can lead the eye to God or away from him.’

Betjeman’s poems are often humorous, with a wry, comic verse often marked by satire. He is one of the most significant literary figures of our time and was a practising Anglican, and his beliefs and piety inform many of his poems.

It is appropriate then, this morning, to re-read Betjeman’s poem ‘Christmas.’ In the first few verses, he describes the frivolous ways we prepare for Christmas:

The bells of waiting Advent ring,
The Tortoise stove is lit again
And lamp-oil light across the night
Has caught the streaks of winter rain
In many a stained-glass window sheen
From Crimson Lake to Hookers Green.

The holly in the windy hedge
And round the Manor House the yew
Will soon be stripped to deck the ledge,
The altar, font and arch and pew,
So that the villagers can say
‘The church looks nice’ on Christmas Day.

Provincial Public Houses blaze,
Corporation tramcars clang,
On lighted tenements I gaze,
Where paper decorations hang,
And bunting in the red Town Hall
Says ‘Merry Christmas to you all’.

And London shops on Christmas Eve
Are strung with silver bells and flowers
As hurrying clerks the City leave
To pigeon-haunted classic towers,
And marbled clouds go scudding by
The many-steepled London sky.

And girls in slacks remember Dad,
And oafish louts remember Mum,
And sleepless children’s hearts are glad.
And Christmas-morning bells say ‘Come!’
Even to shining ones who dwell
Safe in the Dorchester Hotel.

And then, In the last three stanzas of this poem, Betjeman proclaims the wonder of Christ’s birth in the form of a question: ‘And is it true …?’

And is it true, This most tremendous tale of all,
Seen in a stained-glass window’s hue,
A Baby in an ox’s stall?
The Maker of the stars and sea
Become a Child on earth for me?

And is it true? For if it is,
No loving fingers tying strings
Around those tissued fripperies,
The sweet and silly Christmas things,
Bath salts and inexpensive scent
And hideous tie so kindly meant,

No love that in a family dwells,
No carolling in frosty air,
Nor all the steeple-shaking bells
Can with this single Truth compare –
That God was man in Palestine
And lives today in Bread and Wine.

‘God was man in Palestine / And lives today in Bread and Wine’ (John Betjeman) … communion vessels at the Eucharist (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 14 November 2024):

Samuel Seabury, who is remembered in the church calendar in Common Worship today (14 November), was born in Connecticut in 1729 and, after graduating from Yale, was ordained priest in England and assigned by SPG (the Society for the Propagation of the Gospel, now USPG) to a church in New Brunswick, in New Jersey.

During the American War of Independence, he was a chaplain in the British army. After the war, at a meeting of the clergy in Connecticut, he was chosen to seek consecration as bishop. However, after a year of fruitless negotiations with the Church of England, he was ordained bishop by the nonjuring bishops in the Scottish Episcopal Church 240 years ago, on 14 November 1784.

Returning to America, he held his first Convention in Connecticut in August 1785 and the first General Convention of the Episcopal Church in 1789. The church adopted a version of the Scottish Eucharist. Samuel Seabury died on 25 February 1796.

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘A Look at Education in the Church of the Province of Myanmar’. This theme was introduced on Sunday with a Programme Update by Nadia Sanchez, Regional Programme Coordinator, USPG.

The USPG Prayer Diary today (Thursday 14 November 2024) invites us to pray:

Lord, we commit to you, programmes across the world that seek to educate and support children so that they can stay in school instead of having to work.

The Collect:

Almighty Father,
whose will is to restore all things
in your beloved Son, the King of all:
govern the hearts and minds of those in authority,
and bring the families of the nations,
divided and torn apart by the ravages of sin,
to be subject to his just and gentle rule;
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 peace,
whose Son Jesus Christ proclaimed the kingdom
and restored the broken to wholeness of life:
look with compassion on the anguish of the world,
and by your healing power
make whole both people and nations;
through our Lord and Saviour Jesus Christ.

Additional Collect:

God, our refuge and strength,
bring near the day when wars shall cease
and poverty and pain shall end,
that earth may know the peace of heaven
through Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

Samuel Seabury in a stained-glass window in Saint Giles Church, Cambridge … he is remembered in Common Worship on 14 November (Photograph: Patrick Comerford, 2024)

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 November 2021

‘There will be signs in
the sun, the moon, and
the stars, and on the earth’

‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves’ (Luke 21: 25) … a November setting sun at Burano in the Venetian Lagoon (Photograph: Patrick Comerford, 2021)

Patrick Comerford

Sunday 28 November 2021, is the First Sunday of Advent.

9.30 a.m.: Morning Prayer, Castletown Church

11.30 a.m.: Parish Eucharist, Holy Trinity Church, Rathkeale

The Readings: Jeremiah 33: 14-16; Psalm 25: 1-10; I Thessalonians 3: 9-13; Luke 21: 25-36.

These readings can be found HERE

A refugee child climbs ashore to seek safety

May I speak to you in the name of God, + Father, Son and Holy Spirit, Amen

Our Gospel reading this morning opens with frightening, terrifying words from Jesus, who says: ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken’ (Luke 21: 25-26).

These are not the sort of comforting words that we might want to hear on Advent Sunday, as we begin the four-week countdown to Christmas.

My generation is a generation that grew up with muffled sounds of apocalyptic fear, developed through listening to the whispered anxieties of parents and teachers. I was still only ten when the Cuban Missile Crisis reached its height in October 1962, and I still remember asking, ‘Is this going to be the end of the world?’

The Cold War was at its height, and we were still less than two decades from the end of World War II. Of course, many people feared another world war was about to break out, with catastrophic consequences for the world.

The threat seems to have abated in the 60 years since, although the stockpiles of nuclear weapons continue to grow and accumulate.

Instead, a new generation wonders whether the world is facing apocalyptic catastrophe because of climate change and the destruction of the planet. And all of us must fret for the future when we hear about the emergence of a new variant of Covid-19, just as we all thought vaccinations were making our lives safer and we were looking forward to our booster shots.

These fears accumulate and they become:

● short-term fears: are we going to have a normal Christmas this year?

● medium-term fears: is our life ever going to return to normal?

● long-term fears: what faces us all for the future?

In our fears and anxieties, we try to read the ‘signs of the times’ and wonder how to respond to ‘signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves.’

And yet, I realised mid-week how so self-obsessed I can be as I realised the terror of those 27 people – families, fathers, mothers and children – who drowned in that precarious Channel crossing between France and England. How they must have been oh so ‘confused by the roaring of the sea and the waves.’

All their hopes of a better life for themselves and their children, as they fled wars and persecutions in Iran, Syria and Afghanistan, drowned in one horrific, apocalyptic moment.

But even then, had they arrived on the shores of the land they hoped to reach, would they have been met with the compassion and care refugees ought to expect, not only in terms of Christian love, but under the terms of international law?

The Christmas Gospel is a reminder that Mary and Joseph and the Child Jesus were refugees too: Mary and Joseph were forced to move from Nazareth to Bethlehem in the cold of winter, yet found no welcome at the inn; and then, when the Child Jesus was born, they were forced to flee Herod, and seek exile in Egypt.

Where do we find hope as we wait in Advent for Christ at Christmas?

In the verses immediately before our Epistle reading this morning, Saint Paul reminds the early church in Thessaloniki that in the face of troubles and persecutions he has sent Saint Timothy to ‘strengthen and encourage you for the sake of your faith, so no one would be shaken by these persecutions’ (I Thessalonians 3: verses 2-3).

Our Gospel reading ends not in doom and disaster, but with the promise that Christ is coming. Our Advent faith is that Christ is coming in glory, and that with him he is bringing the Kingdom of God, with its promises of justice and mercy, peace and love.

And so, may all we think, say and do be to the praise, honour and glory of God, + Father, Son and Holy Spirit. Amen.

‘Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith’ (I Thessalonians 3: 10) … candles in a church in Thessaloniki at night-time (Photograph: Patrick Comerford)

Luke 21: 25-36 (NRSVA):

[Jesus said:] 25 ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26 People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27 Then they will see “the Son of Man coming in a cloud” with power and great glory. 28 Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’

29 Then he told them a parable: ‘Look at the fig tree and all the trees; 30 as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly I tell you, this generation will not pass away until all things have taken place. 33 Heaven and earth will pass away, but my words will not pass away.

34 ‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, 35 like a trap. For it will come upon all who live on the face of the whole earth. 36 Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.’

Saint John the Baptist with the Patriarchs Noah and Moses (left) and Saint Peter the Apostle and Saint Philip the Deacon (right) in a window in Truro Cathedral … the Patriarchs are recalled at the lighting of the first Advent Candle (Photograph: Patrick Comerford)

Liturgical Colour: Purple (Violet), Advent, Year C.

The Advent Candle, the First Sunday of Advent (First Purple Candle):

The Patriarchs and Matriarchs


O God of Abraham and Sarah,
we thank you for your faithfulness
throughout all time.
As today we begin our Advent journey,
may the light of your love
surround us and all for whom we pray,
as we watch and wait for your kingdom.
(A prayer from USPG)

Penitential Kyries:

Turn to us again, O God our Saviour,
and let your anger cease from us.

Lord, have mercy.
Lord, have mercy.

Show us your mercy, O Lord,
and grant us your salvation.

Christ, have mercy.
Christ, have mercy.

Your salvation is near for those that fear you,
that glory may dwell in our land.

Lord, have mercy.
Lord, have mercy.

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 and the Holy Spirit,
one God, now and for ever.

Introduction to the Peace:

In the tender mercy of our God,
the dayspring from on high shall break upon us,
to give light to those who dwell in darkness
and in the shadow of death,
and to guide our feet into the way of peace. (Luke 1: 78, 79)

Preface:

Salvation is your gift
through the coming of your Son our Saviour Jesus Christ,
and by him you will make all things new
when he returns in glory to judge the world:

The Post-Communion Prayer:

God our deliverer,
Awaken our hearts
to prepare the way for the advent of your Son,
that, with minds purified by the grace of his coming,
we may serve you faithfully all our days;
through Jesus Christ our Lord.

Blessing:

Christ the sun of righteousness shine upon you,
gladden your hearts
and scatter the darkness from before you:

Hymns:

652, Lead us, heavenly Father, lead us (CD 37)
126, Hark! a thrilling voice is sounding (CD 8)
509, Your kingdom come, O God (CD 29)

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

Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.



27 November 2021

Indiana Jones, the story of
a stolen Russian icon and
an icon in a church in Venice

The Icon of the Madonna of Kazan in the Church of San Martino on the island of Burano … but what happened to the original icon? (Photograph: Patrick Comerford, 2021)

Patrick Comerford

I was writing in my prayer diary this morning of the Church of San Martino or Saint Martin on the island of Burano in the Venetian lagoon and its icon of Madonna of Kazan with the Christ Child. But is this the original, famous Russian icon, or is it a copy?

The icon of Our Lady of Kazan, also called the Mother-of-God of Kazan, was a holy icon of the highest standing in the Russian Orthodox Church. It depicted the Virgin Mary with the Christ Child, and in this icon she was venerated as the protector and patroness of the city of Kazan, and the Holy Protector of Russia. The feast days of Our Lady of Kazan are 21 July, and 4 November, also the Russian Day of National Unity.

The icon has many copies, and is venerated throughout all Orthodox Churches. But the story of the original icon is one of intrigue, war, theft, forgery and ecumenism, and even involves an English adventurer and fantasist who is said to have inspired the fictional character of Indian Jones.

Two major Russian cathedrals, the Kazan Cathedral, Moscow, and the Kazan Cathedral, St Petersburg, are consecrated to the Virgin of Kazan, and they display copies of the icon, as do many churches throughout Russia. The original icon in Kazan was stolen, and probably destroyed, in 1904.

According to legend, the original icon of the Virgin of Kazan was brought to Russia from Constantinople in the 13th century. After the establishment of the Khanate of Kazan in 1438, the icon disappeared from the historical record for more than a century, but was miraculously recovered in a pristine state over 140 years later in 1579.

The chronicle of Metropolitan Hermogenes, later Patriarch of Moscow and All Russia, was written at the request of Tsar Feodor in 1595. He describes the recovery of the icon. According to this account, after a fire destroyed Kazan in 1579, the Virgin Mary appeared to a 10-year-old girl, Matrona, revealing the place where the icon was hidden.

The girl told the archbishop about the dream, but she was not taken seriously. However, on 8 July 1579, after two repetitions of the dream, the girl and her mother recovered the icon themselves, buried under a destroyed house where it had been hidden to save it from the Tatars.

Other churches were built in honour of the newly-found icon of the Virgin of Kazan, and copies of the icon were displayed at the Kazan Cathedral in Moscow, built in the early 17th century, at Yaroslavl and in St Petersburg.

A number of Russian military commanders, including Prince Dmitry Pozharsky and Field Marshall Mikhail Illarionovich Kutuzov, believed their invocation of the Virgin Mary through the icon had aided Russia in repelling a Polish invasion in 1612, a Swedish invasion in 1709, and Napoleon’s invasion of Russia in 1812. The Kazan icon became immensely popular, and there were nine or ten separate miracle-attributed copies of the icon around Russia.

On the night of 29 June 1904, the icon was stolen from the Kazan Convent of the Theotokos in Kazan where it had been kept for centuries. The thieves wanted the icon’s gold frame, with its many valuable jewels. Several years later, Russian police apprehended the thieves and recovered the frame.

The thieves originally declared that the icon itself had been cut to pieces and burnt, although one thief later confessed that it was sold to the Russian Old Believers and was kept in a monastery in the wilds of Siberia. However, the Russian police believed this was a fake, and they refused to investigate, claiming it would be unlucky to venerate a fake icon as though it were authentic.

The Orthodox Church interpreted the disappearance of the icon as a sign of tragedies that would later befall Russia. Popular beliefs linked the disappearance of the icon with the Revolution of 1905 and Russia’s defeat in the war with Japan in 1904-1905.

After the Russian Revolution of 1917, there was speculation that the original icon was preserved in St Petersburg. One story says that during World War II an icon of Our Lady of Kazan was used in processions around the fortifications of Leningrad during the Siege of Leningrad (1941-1944). Meanwhile, the Communist authorities ordered the demolition of the Kazan Convent of the Theotokos in Kazan.

There is speculation that that the Bolsheviks sold the icon abroad. But the Russian Orthodox Church did not accept these theories, and the history of the stolen icon between 1917 and 1953 is unknown.

The flamboyant English travel writer and adventurer Mike Hedges (1882-1953), also known as Frederick Mitchell-Hedges, bought an icon from Arthur Hillman in 1953 and claimed it was the original Kazan icon. However, Hedges was a fantasist, who also claimed to have discovered the ‘Crystal Skull’ in Belize, and his tall tales are said to have inspired the character of Indiana Jones.

Many experts dispute Hedges’s claim that his icon was the original Kazan icon. However, the art historian Cyril GE Bunt, who wrote extensively on Byzantine and Russian art, concluded ‘that it is the work of a great icon painter of the 16th century […] the pigments and the wood of the panel are perfectly preserved as exhaustive X-ray tests have proved, and have mellowed with age.’

Bunt suggested that although it was a copy of the original icon, this was the icon carried into battle by Dmitry Pozharski in 1612. However, a joint Russian-Vatican commission later determined it was a later 17th century copy.

This copy of the icon was exhibited at the World Trade Fair in New York in 1964-1965. The icon was eventually bought from Anna Mitchell-Hedges for $125,000 in 1970, and was kept in Fátima, Portugal, until it was given to the Vatican in 1993.

Pope John Paul II placed the icon in his study, where he venerated it for eleven years. He wished to visit Moscow or Kazan to return the icon to the Russian Orthodox Church. But the Moscow Patriarchate was suspicious that the Pope might have other motives, and so instead, in an ecumenical gesture, Cardinal Walter Kasper presented the icon to the Russian Church unconditionally in August 2004.

On the next feast day of the holy icon, 21 July 2005, Patriarch Alexius II and Mintimer Shaymiev, the president of Tatarstan, received it in the Annunciation Cathedral of the Kazan Kremlin. This copy is sometimes nicknamed Vatikanskaya.

The icon is now enshrined in the Cathedral of the Elevation of the Holy Cross, part of the Convent of the Theotokos. This convent, which was re-established as a monastery in 2005, stands on the site where the original icon of Our Lady of Kazan was found, and there are plans to convert the monastery’s other buildings into an international pilgrimage centre.

Praying in Ordinary Time 2021:
182, San Martino and Santa Barbara, Burano

The Chiesa San Martino Vescovo or the Church of Saint Martin the Bishop in Burano is known for its leaning tower (Photograph: Patrick Comerford, 2021)

Patrick Comerford

This is the last day in Ordinary Time this year, and Advent begins tomorrow. Later today (27 November 2021), I am taking part in the rehearsal in Saint Mary’s Cathedral, Limerick, for tomorrow evening’s Advent Procession or Service of Light.

Before a busy day begins, I am taking some time early this morning for prayer, reflection and reading.

Each morning in the time in the Church Calendar known as Ordinary Time, I have been reflecting in these ways:

1, photographs of a church or place of worship;

2, the day’s Gospel reading;

3, a prayer from the USPG prayer diary.

Earlier in this prayer diary, I illustrated my morning reflections with images from churches in Venice and on Murano and Burano. While I was in Venice this month, I reflected on the synagogues in the Ghetto in Venice (7-13 November)

As part of my reflections and this prayer diary this week, I am looking at seven more churches I visited in Venice earlier this month. This theme concludes this morning (27 November 2021) with photographs of the Chiesa San Martino Vescovo or the Church of Saint Martin the Bishop on the island of Burano in the Lagoon.

Inside the Chiesa San Martino Vescovo or the Church of Saint Martin the Bishop (Photograph: Patrick Comerford, 2021)

The Chiesa San Martino Vescovo or the Church of Saint Martino the Bishop is a 16th or 17th century church on Piazza Baldassarre Galuppi, the main square on the small island of Burano in the Venetian Lagoon. It can be seen from a distance in the Lagoon, marked out by its leaning tower.

This is a large church for such a small island. The first church on the site was built in the ninth century, and some time after the year 1000 the parish church was dedicated to Saint Martin of Tours. It has been restored and rebuilt several times, and it took its present appearance between 1500 and 1600.

The restored or rebuilt church was reconsecrated on 29 October 1645 by the Bishop of Torcello, Marco Antonio Martinengo.

Seen from outside, the church seems to have no main entrance. In fact, it is entered at the side through a Renaissance door beside the neighbouring Chapel of Santa Barbara. This entrance consists of a vast atrium, with an 18th century statue of the Madonna attributed to Girolamo Bonazza.

The interior, in Lombard-Baroque style, is in the shape of a Latin cross, with three naves ending in a chapel, divided by neoclassical pillars supporting full-arched arches and ending in Corinthian-style capitals. The floor has typical red and white square tiles.

The central nave, including the chancel and choir, is about 47 meters long and has a barrel-vaulted ceiling. The high altar is adorned with six elegant columns of red marble from France and another four from ancient oriental marble. The altar, built in 1673, has a large Baroque tabernacle with a small bronze statue of the Risen Christ above.

The unsafe central nave was renovated in 1867. The vault of the side naves and the central transept fell in 1874. In May 1913, a fire destroyed the ceiling of the main nave in May 1913, and the organ, built by Callido in 1767, was destroyed too. Callido’s organ was considered among the best organ masterpieces in Venice, and was replaced by an organ built by the Mascioni firm of Cuvio.

The unsafe central nave was renovated in 1867. The vault of the side naves and the central transept fell in 1874. In May 1913, a fire destroyed the ceiling of the main nave in May 1913, and the organ, built by Callido in 1767, was destroyed too. Callido’s organ was considered among the best organ masterpieces in Venice, and was replaced by an organ built by the Mascioni firm of Cuvio.

The works of art in the church include ‘The Crucifixion’ (1725) by Giambattista Tiepolo, showing the Madonna collapsed at the foot of the Cross, grey with grief. This ambitious early work by Tiepolo was strongly influenced by Tintoretto’s ‘Crucifixion’ in the Scuola di San Rocco.

There are statues of Sant’ Albano and San Martino, both by Girolamo Bonazza, and works by Francesco Fontabasso, Giovanni Mansueti and Girolamo da Santacroce.

The icon near the main altar is a 19th century copy of the Russian icon of the Madonna of Kazan, a masterpiece of enamelwork with astonishingly bright, lifelike eyes.

The church is best known for its leaning tower, built on a square shape with Renaissance and neoclassical architectural features. It is 53 meters high and it on a base 6.2 metres wide. But, due to land subsidence, the tower has inclined by 1.83 meters from its axis.

The tower has undergone several restorations over the centuries, especially in the upper part of the belfry. The most notable maintenance works were carried out by Tirali in 1703-1714.

The top of the tower was crowned by an angel until it fell in a storm in 1867 and was replaced with a cross of iron.

The Oratory of Saint Barbara (Oratorio di Santa Barbara) next door contains relics of the saint and an interesting mosaic of her holding the Empire State Building instead of her usual tower.

Saint Barbara is said to have been martyred in Heliopolis or Nicomedia in the year 290. The Emperor Justin II exhumed her body in Nicomedia in 565 and moved her relics to the Church of the Holy Saviour in Constantinople. Her relics were taken from Constantinople to Venice by the Doge of Pietro Orseolo II in 1003.

The Doge’s son, Giovanni Orseolo, was sent by his father to Byzantium to marry a noblewoman, Maria Argiropoli. The wedding was blessed by the Patriarch, and Maria brought Saint Barbara’s body to Venice, where it was placed in the ducal chapel.

The remains were then moved to the Church of San Giovanni Evangelista on Torcello in 1009, at the request of Orso Orseolo, Bishop of Torcello (1008-1012), and Abbess Felicita of San Giovanni Evangelista, a daughter of the Doge.

The relics remained in the Monastery of San Giovanni Evangelista for eight centuries, until it was suppressed by Napoleon I in 1806. They were moved with the remains of San Sisinnio, a bishop, to the Church of San Martino in Burano on 10 March 1811.

They were moved again, on 4 December 1926, to the Oratory of Saint Barbara, Pius XII proclaimed Saint Barbara as the patron saint of Burano. When he was the Patriarch of Venice, Giuseppe Roncalli, later Pope John XXIII, counted her among the seven patrons of Venice.

Inside the Chiesa San Martino, facing the west end (Photograph: Patrick Comerford, 2021)

Luke 21: 34-36 (NRSVA):

[Jesus said:] 34 ‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, 35 like a trap. For it will come upon all who live on the face of the whole earth. 36 Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.’

‘The Crucifixion’ (1725) by Tiepolo was strongly influenced by Tintoretto’s ‘Crucifixion’ in the Scuola di San Rocco (Photograph: Patrick Comerford, 2021)

The Prayer in the USPG Prayer Diary today (27 November 2021) invites us to pray:

Let us pray for the Anglican Communion Gender Justice Network, which promotes gender equality across the Church.

The Oratory of Saint Barbara, beside the Chiesa San Martino (Photograph: Patrick Comerford, 2021)

Yesterday’s reflection

Tomorrow: Saint Stephen the Younger

A modern icon of Saint Barbara in the Oratory of Saint Barbara (Photograph: Patrick Comerford, 2021)

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

The Chiesa San Martino (centre) and the Oratory of Saint Barbara (right) in the Piazza Baldassarre Galuppi, the main square of Burano (Photograph: Patrick Comerford, 2021)

18 November 2021

An afternoon in Burano,
one of the world’s ten
most colourful islands

Burano is feted by many travel writers as one of the 10 most colourful places in the world (Photograph: Patrick Comerford, 2021)

Patrick Comerford

Last week, after visiting the old and new Jewish cemeteries on the Lido, a walk along the long stretch of beach facing the Adriatic Sea, and lunch on the Gran Viale Santa Maria Elisabetta, two of us waited at the vaporetto station at San Nicolò, wondering where in the Lagoon the first water bus might bring us.

We found ourselves spending the afternoon, more by accident than design, on the island of Burano. This was not my first visit to Burano, nor even my second, but when I was last there three years ago, a heavy mist had enveloped the islands in the Lagoon, and there was little opportunity to appreciate then that Burano is feted by many travel writers as one of the 10 most colourful places in the world.

This is certainly the most colourful island in the lagoon, and known for its small, brightly painted houses in the northern Lagoon. It is 7 km from Venice and a 45-minute trip from Saint Mark’s Square by vaporetto.

Local lore says that in the past the fishermen of Burano painted their houses in distinctive colours so they could see them from long distances while they were far away fishing. Today, the colours follow a specific system, and householders need permission for the colours they use in painting their houses.

The five sestieri of Burano are separated by three canals or small rivers, linked by bridges (Photograph: Patrick Comerford, 2021)

Like Venice itself, Burano too is a collection of smaller islands, linked by canals and bridges. These five small islands have a population of about 3,000. Its size means Burano is densely populated, covered almost entirely with residential buildings but with a few small green areas.

Burano is known as ‘the island of lace’ and is home to artists such as the composer Baldassare Galuppi (1706-1785), the sculptor Remigio Barbaro (1911-2005), and the musician and composer Pino Donaggio, who wrote the score the film Don’t Look Now (1973), set in Venice.

The first site most visitors see when they arrive at Burano is Remigio Barbaro’s sculpture, Souaci Gesú, in a park near the vaporetto stop and facing the waterfront. It shows a grieving young woman expressing her pain and despair at the death of her husband at sea. It is inscribed donaci Gesu la tua pace, ‘Jesus give us your peace.’

‘Souaci Gesú,’ a sculpture by Remigio Barbera, is the first images many visitors see in Burano (Photograph: Patrick Comerford, 2021)

Burano was probably first settled by the Romans. In the 6th century, the island was settled by people from Altino. Three stories are told to explain the name of Burano. One says it was founded by the Buriana family; another says the first settlers came from the small island of Buranello, about 8 km to the south; and a third says the name Burano derives from Porta Boreana, the northern door of the city.

Although Burano became a thriving settlement at an early stage, it received none of the privileges of either Murano or Torcello and was administered from Torcello. It gained importance only when the women of Burano began making lace with needles, a skill introduced from Venetian-ruled Cyprus. When Leonardo da Vinci visited Burano in 1481, he bought a cloth for the main altar of the Duomo or cathedral in Milan.

Lace from Burano was exported throughout Europe, but this trade began to decline in the 18th century and the industry did not revive until 1872, when a school of lacemaking opened.

In from the shore, the Piazza Galuppi or Galuppi Square is the centre of the island. The square is named after the composer Baldassare Galuppi, and Remigio Barbaro’s scultpture of Galuppi is at the heart of the square.

The Church of San Martino is known for its leaning campanile (Photograph: Patrick Comerford)

The square also includes the Museo del Merletto or Lace Museum, the Town Hall, and the Church of San Martino, known for the leaning campanile that can be seen from the lagoon. Inside, the church has a painting by Giambattista Tiepolo (‘The Crucifixion,’ 1727). Beside the church is the tiny Oratorio di Santa Barbara or Santa Barbara’s Chapel.

Burano is divided into five sestieri, much like Venice. They are separated by three canals or small rivers, linked by bridges and correspond to five original islands: San Martino Destro, San Martino Sinistro, San Mauro, Giucecca and Terranova. A sixth sestiere is the neighbouring island of Mazzorbo, linked by a bridge.

Burano is known for its fish dishes, especially is the risotto de gò, made with rice and , a fish typical of the lagoon and known in English as Goby. Many of the fish restaurants maintain the traditions of the old trattoria buranella or taverna of Burano.

But the island also has several pizzerias, shops, bars, and ice cream vendors, as well as pastry shops offering the traditional Burano cookies, including the Bussolà and the Esse.

Sunset at Burano before returning to Venice (Photograph: Patrick Comerford)

26 June 2021

Praying in Ordinary Time 2021:
28, San Michele and Murano, Venice

The Church of San Michele in Isola, designed by Mauro Codussi in 1469, is the first Renaissance church in Venice (Photograph: Patrick Comerford)

Patrick Comerford

During this time in the Church Calendar known as Ordinary Time, I am taking some time each morning to reflect in these ways:

1, photographs of a church or place of worship;

2, the day’s Gospel reading;

3, a prayer from the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel).

My photographs this week are from churches in Venice. This morning (26 June 2021), my photographs are from churches on two of the islands in the lagoon: the Chiesa di San Michele in Isola on San Michele and the Church of Santa Maria e San Donato on Murano.

The monastery was suppressed by Napoleon and the monks were expelled from San Michele in 1814 (Photograph: Patrick Comerford)

A vaporetto from the San Zaccaria waterbus station in front of the Doge’s Palace visits some of the tiny islands out in the lagoon, including San Michele, Murano, Mazzorbo, Burano and Torcello.

The lagoon was once the preserve of fishermen and hunters, and the stories of the islands is shrouded in myth and legend. Murano is the island of glassmakers and Burano the island of lace, but other islands were monasteries, used as prisons and gunpowder factories, or served as market gardens or cemeteries.

The first stop is at Cimitero on the island of San Michele, across the water from Fondamente Nuove. The island, with a large number of cypress trees and enclosed within high terracotta walls, was originally the two islets of San Michele and San Cristoforo della Pace.

Hermits of the Camaldolese Order moved onto the island in the 12th century, and founded the Monastery of Saint Michael (S Michele di Murano), which became a centre of learning and printing. The famous cartographer, Fra Mauro, who drew maps that helped European explorers, was a monk of this community.

The landmark building on the island is Chiesa di San Michele in Isola, designed by Mauro Codussi in 1469. This was the first Renaissance church in Venice, and the first church in Venice to be faced in white Istrian stone.

The monastery was suppressed by French forces under Napoleon, in the course of their conquest of the Italian peninsula, and the monks were expelled in 1814. The Napoleonic administration had decreed that burial on the main islands of Venice was unsanitary, and he islands then became Venice’s major cemetery. The canal separating the two islands was filled in between 1837 and 1839, and the larger island became known as San Michele.

Coffins were carried to the island on special funeral gondolas. Those who are buried here include Frederick Rolfe ‘Baron Corvo’ (1860-1913), Igor Stravinsky (1882-1971), Ezra Pound (1885-1972) and Joseph Brodsky (1940-1996).

From San Michele, the vaporetto continues to Murano, which is synonymous with Venetian glass. Murano is about 1.5 km north of Venice and measures about 1.5 km across with a population of about 5,000. It is not one island, but a cluster of seven small islands linked by bridges over eight channels.

For a while Murano was the main producer of glass in Europe, and for centuries the glassmakers had a monopoly on high-quality glassmaking, developing or refining many technologies. They benefited from many privileges but were forbidden to leave the Serene Republic as Venice sought to protect the secret of the production of glass and crystal.

Although decline set in during the 18th century, glassmaking remains the island’s main industry. The artisans of Murano continue to employ centuries-old techniques, crafting items from contemporary art glass and glass jewellery to Murano glass chandeliers and wine stoppers.

Most of the churches on Murano were torn down and replaced by housing or glass factories during the Napoleonic and Austrian occupations (1797-1866). Today, only four churches remain, and two are open to visitors.

The Church of Santa Maria e San Donato is known for its 12th-century Byzantine mosaic pavement and said to house the bones of the dragon slain by Saint Donatus in the fourth century. The Church of San Pietro Martire includes the chapel of the Ballarin family built in 1506 and artworks by Giovanni Bellini.

On Bressagio street, a few meters from the main lighthouse and the island pier, the Oratorio ex Ospizio Briati is the chapel of a former convent of the Discalced Carmelites.

For a time, this was the Briati Hospice, built by the master of Murano glass, Giuseppe Briati (1686-1772), to house the widows of glassmakers.

The Discalced Carmelites of Venice were given permission in 1736 to build a convent for Carmelite nuns on the site of the palazzo of the Marcelo family. They received financial assistance from other prominent families, including the Contarini and Giustiniani families.

A year later, the nuns moved to the convent from the monastery in Conegliano. Later, the Augustinians restored the oratory, and it served as a parish church at a time when the Basilica of San Donato was still closed.

The Oratorio ex Ospizio Briati is the chapel of a former Carmelite convent on Murano (Photograph: Patrick Comerford)

Matthew 8: 5-17 (NRSVA):

5 When Jesus entered Capernaum, a centurion came to him, appealing to him 6 and saying, ‘Lord, my servant is lying at home paralysed, in terrible distress.’ 7And he said to him, ‘I will come and cure him.’ 8 The centurion answered, ‘Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. 9 For I also am a man under authority, with soldiers under me; and I say to one, “Go”, and he goes, and to another, “Come”, and he comes, and to my slave, “Do this”, and the slave does it.’ 10 When Jesus heard him, he was amazed and said to those who followed him, ‘Truly I tell you, in no one in Israel have I found such faith. 11 I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, 12 while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.’ 13And to the centurion Jesus said, ‘Go; let it be done for you according to your faith.’ And the servant was healed in that hour.

14 When Jesus entered Peter’s house, he saw his mother-in-law lying in bed with a fever; 15 he touched her hand, and the fever left her, and she got up and began to serve him. 16 That evening they brought to him many who were possessed by demons; and he cast out the spirits with a word, and cured all who were sick. 17 This was to fulfil what had been spoken through the prophet Isaiah, ‘He took our infirmities and bore our diseases.’

Murano is not one island, but a cluster of seven small islands linked by bridges over eight channels (Photograph: Patrick Comerford)

Prayer in the USPG Prayer Diary:

The Prayer in the USPG Prayer Diary today (26 June 2021) invites us to pray:

Let us pray for the descendants of immigrants living here, as they continue to face many of the injustices their forebears faced decades ago. May we work for a fairer, more inclusive society.

Yesterday’s reflection

Continued tomorrow

‘Souaci Gesú,’ a sculpture by Remigio Barbera on the island of Burano (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