Showing posts with label CITI. Show all posts
Showing posts with label CITI. Show all posts

14 August 2025

The former YMCA is
a landmark 100-year-old
redbrick building on
Lower Rathmines Road

The former YMCA building on Lower Rathmines Road awas designed by the Dublin architect George Palmer Beater (Photograph: Patrick Comerford, 2025)

Patrick Comerford

When I was staying in Rathmines this week during a very brief family visit to Dublin, I took another look at some interesting late 19th and early 20th century buildings on Rathmines Road, including the former YMCA building, Kensington Lodge around the corner from it on Grove Park, the former Belfast Bank on a prominent corner with Rathgar Road, and the former Kodak building, one of two listed Art Deco buildings in Dublin.

The former YMCA building on the corner of Lower Rathmines Road and Grove Park was designed by the Dublin architect George Palmer Beater and was built in red brick 1911 by J & P Good. It is a landmark redbrick building near Portobello building, with some terracotta features and interesting lettering on the façade.

The main entrance is now permanently locked, and the whole building is shabby in appearance, but it is still possible to appreciate its early 20th century elegance. The lettering above the porch reads: ‘Rathmines YMCA Erected 1911’.

Higher up the façade, the lettering reads: ‘Except the Lord build the house, they labour in vain that build it. Psalm cxxvii. 1’ It is a quotation from Psalm 127: 1 that reflects not only that this was built for the Young Men’s Christian Association, but that also reflects the evangelical faith of the architect.

The YMCA building is closed and the porched is gated and locked (Photograph: Patrick Comerford, 2025)

George Palmer Beater (1850-1928), an important church architect at the turn of the 19th and 20th centuries. I am familiar with Beater’s work because I worked in one of his buildings for many years. He was born in Dublin on 16 June 1850, the son of Orlando L Beater (1817-1908) and Abigail née Palmer (1824-1891). His father was chairman of Arnott’s and the family lived at Glenarm, Terenure Road East.

Beater was educated in Dublin and articled to the architect Alfred Gresham Jones (1824-1915), who also designed many churches, including Grosvenor Road Baptist Church and Athlone Methodist Church.

Beater designed the Fetherstonhaugh Convalescent Home for the Adelaide Hospital at Braemor Park in 1894. This former convalescent home is now the main redbrick building of the Church of Ireland Theological Institute, with the chapel, lecture and seminar rooms, offices and the rooms of the academic staff. I was on the staff of CITI for 15 years, four years part-time (2002-2006) and 11 years full-time (2006-2017), with a room upstairs in Beater’s original building, looking out onto the lawn and facing the morning sunrise.

Beater’s other works include: a new entrance porch for the former Nelson Monument (Nelson’s Pillar) on O’Connell Street, Baptist churches on Harcourt Street and North Circular Road, Dublin, Cork Baptist Church, the former Baptist Church in Limerick, the Slievemore Hotel, Dugort, Achill Island, Co Mayo, for the trustees of the Achill Mission Estate, the Dublin Medical Mission on Chancery Place, the Presbyterian church hall in Rathgar, the façade of Merrion Hall (now the Davenport Hotel), first built by Alfred Gresham Jones in 1863, and Northumberland Hall (now Dun Laoghaire Evangelical Church) for the Plymouth Brethren, Woolworth in Henry Street, the Northern Bank in Bray, Co Wicklow, and the YMCA in Rathmines.

The former YMCA building was built in red brick 1911 by J & P Good (Photograph: Patrick Comerford, 2025)

Beater also designed much of the work on Arnott’s premises in Henry Street, Dublin, many of the premises rebuilt on Sackville Street (O’Connell Street), Dublin, after the 1916 Rising, and some of the houses on Grosvenor Road, Rathmines.

He was the architect of the Elvery’s Building on O’Connell Street, and many extensions to both the Adelaide Hospital and Stewart’s Hospital.

In recent years, there has been much interest in his work on the Mill Street Schools and Mission Buildings complex at 10 Mill Street, Dublin 8. When this early 18th century, five-bay building was acquired by the Irish Church Missions in 1891, Beater was commissioned to remodel it as part of the Mill Street Schools and Mission Buildings. His work included building a buttressed porch in place of the door-case and reconstructing the top floor with a conventional hipped roof centring on a corbelled gable. The building has been carefully restored in recent years and is now in use as offices.

The quotation from Psalm 127: 1 reflects work of the YMCA and the evangelical faith of the architect George Palmer Beater (Photograph: Patrick Comerford, 2025)

Beater worked from offices at 3 Molesworth Street (1873), Liverpool & London Chambers, Foster Place (1874), 17 Sackville Street Lower (1874-1882, 1886-1915), 57 Dawson Street (1883-1886), and 10 Leinster Street (1916-1926).

He was married twice. He married Isabel Stokes, daughter of William James Stokes, of Dublin, in 1880, and they were the parents of one son, Leslie Orlando Beater. Isabel died on 28 January 1882 and was buried in Mount Jerome Cemetery.

Beater married his second wife, Constance Perry, in 1896. She was the daughter of R Middleton Perry, JP, of 73 Leinster Road, Rathmines. Her sister, Annette Marion Perry, was secretary of the Zenana Bible and Medical Mission. George and Constance were the parents of two daughters and one son, George Perry Beater who died in infancy.

He was a member of the Architectural Association of Ireland (1899-1908), a member (1878) and a fellow (1919) of the Royal Institute of Architects of Ireland (FRIAI), and a member of the Royal Society of Antiquaries of Ireland (1898).

He was a member of Rathmines and Rathgar Town Council, supported many charities in Dublin and was a governor of the Royal Hospital, Dublin, the Old Men’s Home on Leeson Park, and the Protestant Orphanage in Harold’s Cross.

Beater lived at 1 Rostrevor Terrace, Rathgar (1873-1879); St Helen’s, Highfield Road, Rathgar (1881-1882); Glenarm, Terenure Road, Rathgar (1883-1896); and Minore, St Kevin’s Park, Rathmines (1897-1928).

He died at 9 Brighton Road, Rathgar, the home of his brother, Dr Orlando Beater, on 8 February 1928, and was buried in Mount Jerome Cemetery with his first wife. His obituary in the Irish Builder described him as ‘a kindly, courteous gentleman, liked and respected by all who knew him.’

When his widow Constance Beater died on 23 March 1945 at 9 Rathdown Park, Terenure, she was buried at Friends’ Burial Ground, Temple Hill, Blackrock.

His brother, Dr Orlando Palmer Beater of Terenure Road, Rathgar, was a solicitor and a qualified but non-practising medical doctor and surgeon. For many years, Dr Orlando Beater was a member of the board of Arnott’s and a director of the publishers and printers Cherry and Smalldridge, as well as a governor of the Royal Hospital for Incurables, Stewart’s Hospital and the Northbrook Home.

The side of the building on Grove Park may once have been a chapel as part of the YMCA facilities, and has been renamed Kensington Hall (Photograph: Patrick Comerford, 2025)

The YMCA shut up shop in Rathmines many years ago, but Beater’s building near Portobello Road remains a landmark on the corner of Lower Rathmines Road and Grove Park.

The side of the building facing onto Grove Park may once have been a chapel as part of the YMCA facilities. It was renamed Kensington Hall in recent years when the Leeson Park School of Music moved in, and it uses its big yellow door as part of its promotional images.

Kensington Lodge takes its name from Kensington Lodge, on the opposite side of Grove Park, quite a fantastically ornate brickwork and terracotta Queen Anne style house designed by William Isaac Chambers for himself in 1882.

But more about Kensington Lodge in the days to come, hopefully.

The Church of Ireland Theological College … designed by George Palmer Beater as the Fetherstonhaugh Home for the Adelaide Hospital (Photograph: Patrick Comerford)

23 June 2025

Daily prayer in Ordinary Time 2025:
45, Monday 23 June 2025

‘Do not judge, so that you may not be judged’ (Matthew 7: 1) … the museum in the old courthouse in Adare, Co Limerick (Photograph: Patrick Comerford)

Patrick Comerford

We are in Ordinary Time in the Church Calendar, and the week began with the First Sunday after Trinity (Trinity I, 22 June 2025). The calendar of the Church of England in Common Worship today remembers Etheldreda (ca 678), Abbess of Ely.

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

1, reading 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.

‘Why do you see the speck in your neighbour’s eye, but do not notice the log in your own eye?’ (Matthew 7: 3) (Photograph: Patrick Comerford)

Matthew 7: 1-5 (NRSVA):

[Jesus said to his disciples:] 1 ‘Do not judge, so that you may not be judged. 2 For with the judgement you make you will be judged, and the measure you give will be the measure you get. 3 Why do you see the speck in your neighbour’s eye, but do not notice the log in your own eye? 4 Or how can you say to your neighbour, “Let me take the speck out of your eye”, while the log is in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbour’s eye.’

‘Why do you see the speck in your neighbour’s eye?’ (Mattew 7: 4) … street art in Plaza de Judería in Malaga (Photograph: Patrick Comerford)

Today’s Reflection:

Our Gospel story (Matthew 7: 1-5) returns to our readings from the Sermon on the Mount. Today’s reading prompts me once again to reflect on my own actions with the sort of introspection I find in the prayers of Saint John Chrysostom:

1. O Lord, deprive me not of your heavenly blessings.
2. O Lord, deliver me from eternal torment.
3. O Lord, if I have sinned in my mind or thought, in word or deed, forgive me.
4. O Lord, deliver me from every ignorance and heedlessness, from pettiness of the soul and stony hardness of heart.
5. O Lord, deliver me from every temptation.
6. O Lord, enlighten my heart darkened by evil desires.
7. O Lord, I, being a human being, have sinned; I ask you, being God, to forgive me in your loving kindness, for you know the weakness of my soul.
8. O Lord, send down your grace to help me, that I may glorify your holy Name.
9. O Lord Jesus Christ, inscribe me, your servant, in the Book of Life, and grant me a blessed end.
10. O Lord my God, even if I have done nothing good in your sight, yet grant me, according to your grace, that I may make a start in doing good.
11. O Lord, sprinkle on my heart the dew of your grace.
12. O Lord of heaven and earth, remember me, your sinful servant, cold of heart and impure, in your Kingdom.
13. O Lord, receive me in repentance.
14. O Lord, leave me not.
15. O Lord, save me from temptation.
16. O Lord, grant me pure thoughts.
17. O Lord, grant me tears of repentance, remembrance of death, and the sense of peace.
18. O Lord, grant me mindfulness to confess my sins.
19. O Lord, grant me humility, charity, and obedience.
20. O Lord, grant me tolerance, magnanimity, and gentleness.
21. O Lord, implant in me the root of all blessings: the fear of you in my heart.
22. O Lord, grant that I may love you with all my heart and soul, and that in all things I may obey your will.
23. O Lord, shield me from evil persons and devils and passions and all other lawless matters.
24. O Lord, who knows your creation and what you have willed for it; may your will also be fulfilled in me, a sinner, for you art blessed for evermore. Amen.

These are prayers that I handed out each year to students taking the elective on Patristics I offered on the MTh course in the Church of Ireland Theological Institute (CITI) and Trinity College Dublin TCD).

The rediscovery of Patristic texts and writings in the 15th and 16th centuries, following the exodus of Greek scholars with the fall of Byzantium is a major factor in understanding the Reformations, in particular the Anglican Reformation. Thomas Cranmer introduced the ‘Prayer of Saint Chrysostom’ to Anglicanism:

‘Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfil now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.’

‘First take the log out of your own eye’ (Matthew 7: 5) … logs by the River Great Ouse in Stony Stratford (Photograph: Patrick Comerford)

Today’s Prayers (Monday 23 June 2025):

‘Windrush Day’ is the theme this week (22-28 June) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced yesterday with reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG.

The USPG prayer diary today (Monday 23 June 2025) invites us to pray:

Father God, we lament our past failings in welcoming the Windrush generation, particularly the church doors that were closed in their faces. We ask that you help us to recognise your Son in every face we see, through the same Jesus Christ our Lord.

The Collect:

Eternal God,
who bestowed such grace upon your servant Etheldreda
that she gave herself wholly to the life of prayer
and to the service of your true religion:
grant that we, like her,
may so live our lives on earth seeking your kingdom
that by your guiding
we may be joined to the glorious fellowship of your saints;
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:

Merciful God,
who gave such grace to your servant Etheldreda
that she served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.

Collect on the Eve of Birth of John the Baptist:

Almighty God,
by whose providence your servant John the Baptist
was wonderfully born,
and sent to prepare the way of your Son our Saviour
by the preaching of repentance:
lead us to repent according to his preaching
and, after his example,
constantly to speak the truth, boldly to rebuke vice,
and patiently to suffer for the truth’s sake;
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.

Yesterday’s Reflections

Continued Tomorrow

Windrush Day, 22 June 1948, remembered at the MK Rose in Milton Keynes … ‘Windrush Day’ is the theme this week in the USPG prayer diary (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

03 June 2025

The monks of Mount Sinai have closed
Saint Catherine’s Monastery to protest
at a court ruling threatening their future

The monks of Saint Catherine’s Monastery on Mount Sinai have closed their gates to all visitors following an Egyptian court ruling last week (Photograph: Friends of Mount Sinai)

Patrick Comerford

The monks of Saint Catherine’s Monastery on Mount Sinai have closed their gates to all visitors in a symbolic act of protest following an Egyptian court ruling last week that threatens the future of the monastery.

According to Greek news reports yesterday, the monastic community of about 20 monks has resolved to remain in seclusion, mourning and praying for the monastery’s protection, and is giving no timeline for reopening.

There is a swelling tide of concern across the Orthodox world and in Greek-speaking community around the world about the future of Saint Catherine’s Monastery on Mount Sinai following a disturbing ruling last week by a court in Egypt that appears to threaten the survival of the world’s oldest continually-inhabited Christian monastery.

Saint Catherine’s Monastery was founded in the Sinai Peninsula in the sixth century by Byzantine Emperor Justinian I. It is a Unesco World Heritage Site, known for its ancient manuscripts and icons and revered in all three major monotheistic faiths, Judaism, Christianity and Islam.

It was there God spoke to Moses through the Burning Bush and gave him the Ten Commandments; it was there Elijah hid in a crag in the rock; and it was there, Muslims believe, Muhammad was a visiting trader prior to the beginnings of Islam, perhaps even visiting Saint Catherine’s Monastery. It said the monastery was granted a letter of protection from Muhammad in the seventh century and this was reaffirmed by the Ottoman Sultan Selim II in the 16th century.

In recent days, Orthodox leaders around the world have reacted with alarm and the Greek government has spoken out strongly after an Egyptian court ruling last week (28 May). The ruling threatens the monastery’s autonomy and its future and raises fears that Saint Catherine’s could be seized by the state and the monks evicted, and fears for religious freedom in Egypt.

With President Mary McAleese welcoming a group of Egyptian Christian and Muslim leaders to at Áras an Uachtaráin in Dublin in 2006

I was a guest on Mount Sinai when I visited Egypt several times while I was working on a programme on Christian-Muslim dialogue about 20 years ago. During those visits, I met Christian and Muslim leaders throughout Egypt, wrote for The Irish Times on the monastery’s library. I have stayed in Cairo, where I walked by the Nile and visited the pyramids and the Sphinx; Alexandria, where the dogmatic debates helped produce the Creeds, Saint Catherine’s Monastery on Mount Sinai; and in monasteries in the Western Desert associated with the Desert Fathers.

Perhaps one of the most unusual experiences during those visits was to preside at the Eucharist at dawn at the top of Mount Sinai with a small group, celebrating with bread and wine taken from the dinner table the night before in Saint Catherine’s Monastery.

During those years, I arranged a visit by Irish bishops to meet Christian and Muslim leaders in Egypt, and reciprocal visits to Ireland that included visits to Aras an Uachtaráin and the Chester Beatty Library, a reception in the Egyptian Embassy, events in Christ Church Cathedral, Dublin, the chapel in Trinity College Dublin, and the Irish Islamic Centre in Clonskeagh. In all those exchanges, my work was facilitated and encouraged by the Egyptian embassy in Dublin and the Irish, British and Vatican embassies in Cairo, Egyptian church leaders of all traditions, and the offices of the secretary general of the Arab League.

Of course, interfaith relations and religious freedoms were not perfect in Egypt in those days. But they were an example of how they could be worked on, nurtured and encourage. So, I too am disturbed by last week’s ruling and the way its reopens questions about the vulnerability of religious heritage sites in Egypt and religious freedom for both Muslims and Christians.

A court in Sinai has ruled that the state owns Mount Sinai as public property (Photograph: Archons of the Ecumenical Patriarchate)

A court in Sinai ruled last Wednesday in a land dispute between the monastery and the South Sinai governorate, declaring that the monastery ‘is entitled to use’ the land and the archaeological religious sites in the area, all of which ‘the state owns as public property’.

The ruling by the South Sinai Court of First Instance allows for the registration of monastery land in the name of the Egyptian government. The monastery tried to register its land independently in 2012, and submitted documents showing ownership dating back centuries, including the Ottoman decree. But the court ruled that all that evidence is insufficient. The Egyptian General Authority for Land Survey applied in 2021 to register the land as government property, and this request was upheld by the court last week.

The ruling comes in the midst of a controversial government development project is underway to boost visitor numbers to the area, which is popular with both pilgrims and adventure tourists. The area includes a town named after the monastery and a nature reserve. Observers say the project has harmed the ecosystem of the nature reserve and threatens both the monastery and the local community.

The court has effectively turned the area over to the state and the ruling leaves the monastery and the 18-20 monks who live there as tenants at will of the government of the day. The monastic community now fears it is on the brink of eviction and that the entire Sinai Brotherhood is now seen as squatters, disregarding their 15-century presence there.

In a phone conversation on Friday with Greek Prime Minister, Kyriakos Mitsotakis, President Abdel Fattah al-Sisi of Egypt said Cairo is ‘fully committed to preserving the unique and sacred religious status of Saint Catherine’s monastery, and ensuring it is not violated.’

The Egyptian Foreign Ministry said rumours of confiscation were ‘completely unfounded’ and denied any change to the monastery’s legal or spiritual status, saying it ‘does not touch the monastery’s spiritual value, religious significance, or the cemeteries associated with it’. It said the ruling ‘preserves the special and sacred status of the monastery.’

But these responses fail to indicate whether the president and the government accept the monastery and its lands are owned by the monastic community of Saint Catherine’s.

The Greek Prime Minister’s office said Mr Mitsotakis emphasised the importance of ‘preserving the pilgrimage and Greek Orthodox character of the monastery and resolving the issue in an institutional manner’, based on an agreement between the two countries.

Archbishop Damianos of Sinai, Pharan, and Raitho, and Abbot of the Holy Monastery of Saint Catherine at Mount Sinai (Photograph: Holy Monastery of Saint Catherine)

In a telephone interview from Cairo at the weekend with the National Herald in Boston, Archbishop Damianos of Sinai, Pharan, and Raitho, and Abbot of the Holy Monastery of Saint Catherine at Mount Sinai, spoke about the recent developments at the monastery.

Archbishop Damianos said: ‘For over ten years now, we have been in and out of court, because our right of ownership over this barren land – which we always considered ours, handed down to us by sanctified individuals – is being denied … These are holy places visited by people from around the world, from which the Egyptian government benefits; yet they do not wish to recognise them as our property.’

The Ecumenical Patriarchate in Constantinople has called on the Egyptian government and President Sisi to maintain the status quo of Saint Catherine’s Monastery. In a statement last Friday, the Ecumenical Patriarchate said it was ‘disappointed and saddened’ by the ruling and called on the Egyptian government to respect long-standing traditions agreements on Saint Catherine’s Monastery ‘where God once spoke to humankind’.

The Greek Orthodox Patriarchate of Jerusalem has said it is ‘deeply troubled’ and reasserted its jurisdiction over and protection of the monastery.

Archbishop Ieronymos II of Athens said the court ruling is ‘scandalous’ and a ‘violent infringement of human and religious rights’ by the Egyptian judicial authorities. He has warned that the monastery’s property would now be ‘seized and confiscated’ despite ‘recent pledges to the contrary’ by Sisi to Mitsotakis. He added: ‘The property of the monastery is being seized and confiscated, and this spiritual lighthouse of Orthodoxy and Hellenism is now facing a question of real survival.’

A copy of the earliest icon from Mount Sinai in the chapel of the Church of Ireland Theological Institute in Dublin (Photograph: Patrick Comerford)

Despite the rapid growth of tourism in Egypt and the development of resorts such as Sharm el-Sheikh, the Sinai Peninsula has long been a remote region. It takes six or seven hours to travel from Cairo to Saint Catherine’s at the foot of Mount Sinai, and for generations the Sinai Desert remained the wilderness it must have been when the Children of Israel trekked through here for 40 years after they fled from slavery in Egypt and crossed the Red Sea.

Saint Catherine’s Monastery, dating to the fourth century, is the principal tourist attraction in the desert. As a spiritual centre, Saint Catherine’s is a pivotal place in the development of Orthodox spirituality:

• the first Christian icons may have been produced in the fourth century, and the earliest surviving icons, found in Saint Catherine’s Monastery on Mount Sinai, date from the sixth or seventh century;

• Saint John Klimakos, a monk of Mount Sinai who died in the year 606 CE, has been strongly influential on theology, spirituality and iconography through The Ladder of Divine Ascent, a spiritual classic in which he recommends the use of the Jesus Prayer.

• the tradition of iconography from Mount Sinai and Crete strongly influenced Western art after Michael Damaskinos and his pupil El Greco moved from Crete to Italy in the 16th century.

‘We have three types of tourists visiting us,’ the monastery’s abbot, Archbishop Damianos once told the Greek journal Odyssey. ‘There are the devout, there are art lovers who came to see our treasures, and then there are the worst kind – those who come because they consider a daytrip to Saint Catherine’s to be the cultural part of their beach holiday.’

For many visitors, the monastery is the starting point for a daunting three-hour climb to the 600-metre summit of Mount Sinai. The daily trek, led by Bedouin camel drivers, sets off before 3 a.m. so climbers on the rough, steep path are saved from the burning sun. Later in the day – until this week’s closure – the monastery has been open to tourists for only 2½ hours, from 9:30 to noon, and it has remained closed on Fridays, Sundays and all Greek Orthodox holidays.

An old print of Saint Catherine’s Monastery I once had in the Rectory in Askeaton, Co Limerick (Photograph: Patrick Comerford)

In this remote corner of the Christendom, the monks of Saint Catherine’s continue to value the desert silence but they have also acquired some of the benefits of 21st-century technology.

The most visible legacy of the Desert Fathers at Saint Catherine’s is a unique library and collection of icons, textiles and religious artefacts. The Icon Gallery includes rare sixth-century icons that survived the ravages of the iconoclast controversy in the eighth and ninth centuries. The library includes 3,500 bound manuscripts, 2,000 scrolls and fragments, and more than 5,000 early printed books, of an age and linguistic diversity matched only by the Vatican Library.

In the monastery library, Father Justin told me how the most valued treasure was once the Codex Sinaiticus, dating from the fourth century. It was ‘borrowed’ in 1865 by a visiting German scholar, Constantin Tischendorf, who promptly presented it to the Tsar; Stalin sold it for £100,00 to Britain in 1933, and the codex now rests in the British Museum. Half a century ago, 15 missing folios were found in the monastery’s north wall in 1975, leaving the monks with part of the oldest existing copy of the New Testament.

One of the copies of the ‘achitames’ with the imprint of Muhammad’s hand, guaranteeing the protection of Saint Catherine’s Monastery under Islamic rule

Father Justin also showed me one of the copies in the library of the achitames or document with the imprint of Muhammad’s hand, guaranteeing the protection of Saint Catherine’s Monastery under Islamic rule. In the year 635 CE, the monks of Mount Sinai sent a delegation asking for Muhammad’s patronage and protection. The request was granted and was honoured when the Muslims conquered the Sinai in the year 641 CE.

Later, in 1009, the mad Caliph al-Hakim built a mosque within the monastery walls, with an unusual qibla pointing towards Jerusalem rather than Mecca as the direction for prayer. The monks continue to keep open the only mosque to survive within the walls of a monastery, and Father Justin described it as one of the ‘many examples of tolerance, respect and affection’ between Christians and Muslims in Egypt.

The monks admit they would find it difficult to survive without the support and kindness of their local Muslim neighbours. The local Bedouin, from the tiny Jabiliyya tribe, claim descent from 200 Greek soldiers brought by the Emperor Justinian from Alexandria and Thrace to fortify and guard the monastery in the sixth century.

Although they are Muslims, Father Justin told me how they join in many of the monastery festivals and look to the abbot, who is also Archbishop of Sinai, as their community leader, protector, judge, and even as their ‘grandfather’.

He spoke of the support of international donors, the Metropolitan Museum in New York and the Courtauld Institute in London, have helped the monks to develop a programme of refurbishment and conservation in the library.

Father Justin pointed out that without this outside help, the resources of the monastery would have been overwhelmed by the task of safeguarding its treasures. The droves of tourists may disturb the morning peace of one of the most isolated monasteries in the world, but the west’s generosity has brought benefits too.

The Church of Saint Catherine of Sinai is now the Museum of Christian Art in Iraklion (Photograph: Patrick Comerford, 2025)

The Church of Sinai is the smallest self-governing Christian denomination in Egypt – its few members include Archbishop Damianos, who is also the Abbot of Mount Sinai, and the 20-25 monks who come mainly from Mount Athos and other parts of Greece. In addition, there are some small dependencies nearby, and four dependencies of Mount Sinai in Greece.

Archbishop Damianos has lived at the monastery since the age of 27, and he was 91 last weekend, just days after the court ruling.

When I was in Crete for Easter in April, I visited two churches in Iraklion that have been traditional dependences of Mount Sinai: Saint Catherine’s Church, now the Museum of Christian Art; and the mediaeval Byzantine Church of Saint Matthew of the Sinaites. The Institute for Orthodox Christian Studies, where I have studied in Cambridge, is also under the patronage of Saint Catherine.

An icon of Saint Catherine of Alexandria was one of five or six icons I had on the wall above my desk when I was on the staff of the Church of Ireland Theological Institute in Dublin.

Archbishop Damianos, who is in Cairo, plans to return to Athens within the coming days, while an official Greek delegation is expected in to visit Egypt this week. The monks plan to launch a global awareness campaign, appealing to Christian churches and other religious communities.

Meanwhile, it is important that they receive messages of support from religious leaders around the world, and that Egyptian embassies are made aware of the concerns and feelings of people everywhere.



17 February 2025

A day with USPG at Saint Jame’s,
Piccadilly, and memories of a day
with ‘a Very Dangerous Man’

Saint James’s Church, Piccadilly, where USPG and SPCK celebrated Founder’s Day or Bray Day today (Photograph: Patrick Comerford, 2025)

Patrick Comerford

I spent much of today at the celebrations of Founder’s Day with the Anglican mission agency USPG and the publishers SPCK in Saint James’s Church, Piccadilly. The day celebrates the life of the Revd Dr Thomas Bray, who was commemorated in the Calendar of the Church of England on Saturday (15 February) and who was the founder of both the Society for the Promotion of Christian Knowledge (SPCK) and SPG (the Society for the Propagation of the Gospel, now USPG).

This year, Founder’s Day began with a celebration of the Eucharist in Saint James’s, and included reflections on the people who bring hope in the midst the ongoing conflict in the Holy Land, with an address by Dr Ruth Valerio, Advocacy Director at Embrace the Middle East. There was an opportunity too to meet many of friends during the buffet lunch that followed.

Canon Lucy Winkett, who presided at the Eucharist today, is a writer, broadcaster and musician. She has been the Rector of Saint James’s since 2010 and Priest-in-Charge of Saint Pancras, Euston Road, since 2023. She was one of the first generation of women to be ordained priest in the 1990s, and the first woman priest to be appointed to Saint Paul’s Cathedral.

She is a regular contributor to BBC Radio 4’s Thought for the Day and the author of Our Sound Is Our Wound, the Archbishop of Canterbury’s Lent Book in 2010.

Canon Joseph McCormick (1834-1914), William Temple’s immediate predecessor at Saint James’s, played Cricket for Ireland

Saint James’s was designed by Sir Christopher Wren, and was consecrated in 1684. Since then, it has had many distinguished rectors, including four future Archbishops of Canterbury: Thomas Tenison, William Wake, Thomas Secker and William Temple, who was the rector throughout World War I.

Temple’s immediate predecessor was a Liverpool-born Irish priest, Canon Joseph McCormick (1834-1914), whose father, William McCormick (1801-1878), was the MP for Derry City in 1860-1865. Joseph McCormick played Cricket for Ireland under the alias of J Bingley, the name of one of the schools he had attended, to disguise his participation from his parishioners in Dunmore East, Co Waterford. He also rowed in the Cambridge Boat in March 1856, helping to defeat Oxford in 22 minutes 45 seconds, and he was a well-known mountain climber.

Joseph McCormick was the Rector of Dunumore East, Co Waterford, before moving to England, where he was a chaplain to three successive monarch, Queen Victoria, Edward VII and George V. When I was working on doctoral research on Irish Anglican missionaries in South Africa, one of the people I came to know as ‘my missionaries’ was Joseph McCormick’s son, Canon (William) Patrick ‘Pat’ Glyn McCormick (1877-1940), who worked with SPG in the Transvaal in 1903-1910. Pat McCormick played cricket for Devon and had one first class match for MCC in 1907, and also played Rugby for Transvaal. He later succeeded Dick Shepherd (1880-1937) as the Vicar of Saint Martin in the Fields in London, and continued his work among the ‘down and outs.’

Another son, Joseph Gough McCormick (1874-1924) became the Dean of Manchester, and also played cricket with distinction for Norfolk 1899 to 1909, scoring four hundreds.

The Revd Donald Reeves (centre) at the Irish School of Ecumenics with Canon Patrick Comerford of the Church of Ireland Theological Institute (left) and Dr Andrew Pierce of the Irish School of Ecumenics in Dublin in 2011

Many years ago, I spent a memorable day with another former Rector of Saint James’s, the Revd Donald Reeves, who died a few months ago (31 October 2024) at the of 90. He was once described by Margaret Thatcher as ‘a very dangerous man’ and by The Times as the ‘radical rector’ and ‘the most extraordinary clergyman in the Church of England.’

While he was the Rector of Saint James’s, Donald Reeves developed a reputation among Thatcher’s allies as a ‘turbulent priest’ – an eminent and honourable place to hold in Anglican tradition.

I spent a day with Donald Reeves when he visited Dublin in June 2011. By then, he was in his late 70s, but he was still working on peace-building and peace-making projects in the Balkans. He had long been a thorn in the side of the Establishment, and when he heard Thatcher’s description of him as ‘a very dangerous man’, he was ‘rather pleased … it felt like a natural title.’ It is a sobriquet that he came to wear with pride and that inspired the title of his autobiography The Memoirs of a Very Dangerous Man.

But the man who enjoyed excoriating Thatcherite dogma and episcopal complacency in the 1980s, emphasised his role as a peacemaker rather than as a troublemaker. He continued to co-direct the Soul of Europe, working at peacemaking and peace-building in the Balkans. When we met, he was visiting Dublin, preaching in Saint Patrick’s Cathedral and speaking about the work of the Soul of Europe at a seminar organised by the Irish School of Ecumenics and co-sponsored by the Church of Ireland Theological Institute.

Through the Soul of Europe project, Donald Reeves spent much of his time in the Balkans, trying to build durable trust between communities only nominally at peace after terrible conflicts. He sought to help people living through post-conflict situations to realise Nelson Mandela’s words first addressed to politicians in Northern Ireland: ‘If you want to make peace do not speak with your friends, you must speak with your enemies.’

He was frustrated by the way in which ignorance of religion has become an embedded in official thinking, so that religion is seen as matter of choice and that a real illiteracy of religion has emerged. It means churches and mosques are valued only and merely as places of cultural heritage and not as living religious communities. But ‘religion is the crucible in which the “chosen trauma’ of a community is held.’

He expressed a deep-seated ‘nervousness’ about growing Islamophobia in Europe, describing it as an ‘alarming phenomenon.’

‘The Muslims are the new Jews of Europe,’ he told us.

Inside Saint James’s Church, Piccadilly, where USPG and SPCK celebrated Founder’s Day today (Photograph: Patrick Comerford)

Donald St John Reeves was born in 1934 and was educated at Sherborne School, Queens’ College, Cambridge. While he was teaching in Beirut in the 1960s, he felt called to ordained ministry, and after training at Cuddesdon Theological College he was ordained deacon in 1963 and priest in 1964. After two years as a curate, he became chaplain to Bishop Mervyn Stockwood of Southwark, who had a reputation for controversy and socialist politics.

His heyday was as the Rector of Saint James’s, Piccadilly, a space he filled with extraordinary worship, celebrated pulpit dialogues, a coffee house and street market. Those who passed through the church doors included leading international film-makers, writers, theologians and politicians.

He was the Rector of Saint James’s for 18 years (1980-1998). When he first arrived there, it was not an auspicious place. Although the church was known for society weddings, there was little evidence of a congregation rooted in the community. ‘On my arrival,’ he said, ‘I could see no justification for keeping the church open.’

The church where William Blake was baptised was in decay and facing closure. Four years later, as the church celebrated it tercentenary, he was able to tell the Guardian: ‘There’s only one thing to do with a church which is slap in the centre of London and whose congregation has dwindled ever since the 19th century brought business to where town houses used to be: you use the site and turn it into a showcase for Christianity.’

Gradually, he turned Saint James’s into a thriving institution, closely linked to local people, both rich and poor, and a place for exploring ideas. Saint James’s soon had its own orchestra, a full-time arts director, a programme of lectures called ‘Turning Point,’ and a programme called ‘Dunamais’, offering lectures, workshops and the opportunity to explore issues of personal, national and international security in the nuclear age. The church became a centre of both liturgical innovation of theological debate and radical politics. He encouraged debate across the boundaries, inviting speakers as diverse as Norman Tebbit and Tony Benn, non-believers as well as believers.

‘Jesus wasn’t exactly into garden parties. He was regarded as a nuisance,’ he said. ‘The churches shouldn’t be creating little managers of sectarian communities but should be places of dissent.’

His own challenge to Thatcherism was overt. He sparked lively debate by speaking out against the Falklands War and by helping the miners’ wives during their husbands’ bitter strike. After several brushes with Thatcher, she described him as ‘a very dangerous man’ – an acknowledgement that by then he was part of the Anglican tradition of ‘troublesome priests’ – apt to turn critical fire not only on the world but on the Church too.

Bishop Trevor Huddleston, a veteran campaigner against apartheid, who lived in the Saint James’s Vicarage for many years, was another significant influence.

Donals Reeves was made MBE in 2006 for his peace-building in Bosnia, received awards for fostering good relations between the Abrahamic Faiths, and was a Visiting Fellow in Peace Studies at Leeds Metropolitan University.

Canon Paul Oestreicher, in a tribute in the Church Times, wrote: ‘Donald was a spiritual activist whose own “Eucharistic Prayer” (below) will tell you all you need to know about him.’

We had lunch together before he left Dublin, and I said then how I hoped we continue to hear his radical voice for many years to come. His mark is still evident today in Saint James’s, Piccadilly, with its inclusiveness, its celebration of other faith traditions, its social justice ministries to the marginalised in greater London, and its continuing work with asylum seekers.

‘Eucharistic Prayer’

We break this bread for those who love God,
For those who follow the path of the Buddha
And worship the God of the Hindus;
For our sisters and brothers in Islam,
And for the Jewish people from whom we come.

We break this bread for the great green earth;
We call to mind the forests, fields and flowers
Which we are destroying,
That one day, with the original blessing, God’s creation will be restored.

We break this bread for those who have no bread,
The starving, the homeless and the refugees,
That one day this planet may be a home for everyone.

We break this bread for the broken parts of ourselves,
The wounded child in all of us,
For our broken relationships,
That one day we may glimpse the wholeness that is of Christ.

The south side of Saint James’s Church, Piccadilly, where USPG and SPCK celebrated Founder’s Day today (Photograph: Patrick Comerford, 2025)

02 December 2024

A weekend in Cambridge
celebrating 25 years of
the Institute for Orthodox
Christian Studies

Westminster College, Cambridge … the venue for the weekend celebrations marking the 25th anniversary of the Institute for Orthodox Christian Studies (Photograph: Patrick Comerford, 2024)

Patrick Comerford

I spent most of Saturday back in Cambridge at the special celebrations in Westminster College marking the 25th anniversary of the Institute for Orthodox Christian Studies.

The day’s celebrations began with lunch in the Dining Hall at Westminster College, before a full afternoon programme in the Shasha Conference Suite of the Woolf Institute, which shares the campus of Westminster College.

ccc Our first discussion in the afternoon was Introduced by Father Dragos Herescu, the Principal of IOCS, with a panel that included the Very Revd Dr John A Jillions, the institute’s founding principal (1997-2003); Dr Christoph Schneider, the IOCS academic director; Dr Razvan Porumb, Vice-Principal and Director of Research at the IOCS; and Dr Jeremy Ingpen, a recent doctoral student at IOCS.

Father John Jillions is the former chancellor of the Orthodox Church in America, an associate professor of theology in Ottawa and at Saint Vladimir’s Seminary, and an adjunct professor at Fordham University.

He spoke of turning weaknesses into strength: ‘My grace is sufficient for you, for power is made perfect in weakness’ So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me’ (II Corinthians 12: 9).

He talked about the pervading atmosphere of optimism at the founding of IOCS, after the end of cold war, and said we live in a different kind of world today, when there is less optimism and Orthodoxy fragmented, citing the difficulties within Orthodoxy in Russia. He spoke too of the need to speak the word of God without fear, and to speak truth, speaking out for the voiceless and with courage.

Dr Christoph Schneider also spoke of the current debates and tensions within Orthodoxy, and asked whether they were not mainly theological but political and secular.

Dr Razvan Porumb spoke of the context of the work of the IOCS, including the ecumenical context and as a theological college within the university. He said ecumenism is not simply strategical but an integral part of Orthodoxy, and he spoke too of dialogue within academic life in the university in Cambridge.

With Father Dragos Herescu, the Principal of IOCS, Sir David Suchet and Archbishop Angaelos in Westminster College, Westminster

Later in the afternoon, a keynote panel conversation included Archbishop Angaelos, the Coptic Orthodox Archbishop of London; Professor John Jillions; , one of the founders and the first Principal of IOCS; Father Dragos Herescu; and the actor Sir David Suchet, known for his television roles as Inspector Poirot.

Archbishop Angaelos spoke of how he advised people not to so much to speak about Coptic Orthodoxy but to speak about Jesus Christ and how the impact he has on their lives as members of the Coptic Orthodox Church.

He also spoke of the importance of visiting one another’s churches, the difficulties about creating Eucharistic hospitality and the hurts created by the lack of it, and the need for sermons to accessible and practical.

He discussed how differences are often emphasised instead of engaging with similarities, and spoke of how liturgical practices in the Orthodox traditions, including icons, incense, silence, and fasting have spread beyond Orthodoxy into many parts of western Christianity.

Citing the example of how Jesus engaged with the Samaritan woman at the well, he said: ‘We need to engage with people where they are.’

In this discussion, Father John Jillions also spoke with pain about priests who being defrocked in Russia for praying for peace instead of not blessing war and violence. He spoke eloquently of the need for institutional humility, and said just as IOCS could not exist without the help of others, Orthodoxy cannot exist on its own.

Father Dragos Herescu, Principal of IOCS, leads Vespers in the chapel in Westminster College, Cambridge (Photograph: Patrick Comerford, 2024)

A concert by the Mosaic Choir in the college chapel afternoon was a musical adventure across borders, sharing in the beauty and spirituality of folk songs, liturgical music and Christmas carols from around the world. The Mosaic Choir is made up of singers of many Orthodox jurisdictions, coming together to sing at concerts, celebrations and services.

This was followed by Vespers in Westminster College Chapel. The day concluded with a festive dinner in the Dining Room in Westminster College.

I was first a student on the IOCS summer school programmes in Sidney Sussex College, Cambridge, in 2008, when I received the Oulton Prize for Patristic Studies, with encouragement of the late Canon Sidney Lang, a former Rector of Tallaght.

The Institute for Orthodox Christian Studies is a member of the Cambridge Theological Federation and works with Anglia Ruskin University, the University of Cambridge and Durham University. The institute was founded in 1999 with the support of all the Orthodox traditions in Western Europe. Guest lecturers and supporters over the years have included the late Metropolitan Kallistos (Ware) of Diokleia (1934-2022), Metropolitan John Zizioulas (1931-2023), who died last year, Father Thomas Hopko (1939-2015), Father Professor Andrew Louth, Archimandrite Symeon and Archimandrite Zacharias of Saint John the Baptist Monastery, in Tolleshunt Knights, Essex, and the late Metropolitan Antony (Bloom) of Sourozh (1914-2003).

Initially I wanted to develop my skills in offering an elective in patristics I was teaching on the MTh course at Trinity College Dublin at the Church of Ireland Theological Institue. But I came back again and again, and those IOCS courses in Cambridge became an important part of my own postgraoduate theological education. I was a student again at the summer schools and summer conferences for seven further years (2009-2011 and 2013-2016).

I found many friendships among those who were lecturing and those who were students on those courses. Each year, we had a one-day retereat at Saint John’s Monastery at Tolleshunt Knights in Essex, while Saint Bene’t’s Church became, effectively, my parish church during those weeks I stayed in Cambridge.

Because of those study weeks, I was invited to preach in the chapels in Sidney Sussex College and Christ's College, and also stayed in both Clare College and Westcott House. In addition, I took part, along with the late Metropolitan Kallistos Ware, Professor David Frost and others, in a video promoting the work of IOCS. It was a peculiar coincidence to note at the weekend that the one course I missed out during those years was the summer school in 2012, coincidentally the first year the course took place in Westminster College. Some years earlier, in 2000, I had a paper published in the Cambridge Review of International Affairs.

They were short, sharp bursts with the IOCS, in concentrated blocks. But if they are counted as accumulated years, then I have spent more time across the years numerically in Cambridge (2008-2011, 2013-2016), eight in all, than at any other place of learning. But this is an amusing but idle way of counting. The weekend was an opportunity to share memories, to catch up with old friends and colleagues, and to pray and celebrate. I even managed to call into Sidney Sussex College during the day.



02 October 2024

Daily prayer in Ordinary Time 2024:
144, Wednesday 2 October 2024

‘Disturb us, Lord … when we arrived safely because we sailed too close to the shore’ … sails and boats in the harbour in Rethymnon at sunset (Photograph: Patrick Comerford, 2024; click on image for full-screen viewing)

Patrick Comerford

We began a new month yesterday and we are continuing in Ordinary Time in the Church Calendar. The week began with the Eighteenth Sunday after Trinity (Trinity XVIII).

I have a busy day ahead, with a number of journeys and meetings, and it looks like I am going to miss the choir rehearsal in Stony Stratford this evening. Before today begins, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

‘Disturb us, Lord … when we arrived safely because we sailed too close to the shore’ … sunset on the River Deel at Askeaton, Co Limerick (Photograph: Patrick Comerford; click on image for full-screen viewing)

Luke 9: 57-62 (NRSVA):

57 As they were going along the road, someone said to him, ‘I will follow you wherever you go.’ 58 And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ 59 To another he said, ‘Follow me.’ But he said, ‘Lord, first let me go and bury my father.’ 60 But Jesus said to him, ‘Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.’ 61 Another said, ‘I will follow you, Lord; but let me first say farewell to those at my home.’ 62 Jesus said to him, ‘No one who puts a hand to the plough and looks back is fit for the kingdom of God.’

A shofar or ritual horn in the Casa de Sefarad or Sephardic Museum in Córdoba … the central observance of Rosh Hashanah includes blowing the shofar in synagogues (Photograph: Patrick Comerford)

‘He supports the fallen’

Rosh Hashanah (רֹאשׁ הַשָּׁנָה‎), the Jewish New Year, celebrates the birthday of the universe, the day God created Adam and Eve. This year, Rosh Hashanah 5785 begins at sundown on the eve of Tishrei 1 (2 October 2024) and ends after nightfall on Tishrei 2 (4 October 2024). Together with Kol Nidrei (Friday 11 October) and Yom Kippur (Saturday 12 October), it is part of the Yamim Nora’im, the Days of Awe or High Holidays, and the 10 Days of Repentance.

Most synagogues and Jewish communities will hold Erev Rosh Hashanah services this evening (Wednesday) and Rosh Hashanah services tomorrow (Thursday). The central observance of Rosh Hashanah is blowing the shofar (ram’s horn), normally blown in synagogues as part of the day’s services.

Rosh Hashanah traditions include round challah bread studded with raisins and apples dipped in honey, as well as other foods that symbolise wishes for a sweet year. Other Rosh Hashanah observances include candle lighting in the evenings and refraining from creative work.

It is almost a year since the shocking and startling events on 7 October, the worst tragedy for the Jewish people since the Holocaust. A year later, war and conflagration ard engulfing the Middle East and yet many of the hostages are not yet home. Next Monday’s anniversary is doubtlessly shaping how Jews all over the world are heading into the High Holydays and a time of reflection in the coming days.

Many Jewish people during this period will experience sadness, anger, pain, loss, grief, suffering, hopelessness yet hope, and many other emotions. The plaintive cry of the shofar, which will be heard in Jewish communnities tomorrow and on Friday, will sound like a collective wail to many, the outpouring of the soul, and a prayerful wish for a peaceful tomorrow. The Amidah is the prayer said by pious Jews three or four times a day. The second blessing of the Amidah includes the reminder: ‘He supports the fallen, heals the sick, sets the captives free.’

Sir Francis Drake … ‘it is not the beginning, but the continuing of the same unto the end, until it be thoroughly finished, which yieldeth the true glory’

Today’s Reflection:

Saint Luke is a great story-teller, and we are all captivated by his stories of healing and his parables: the Good Samaritan, the Prodigal Son, the unjust steward, and so on.

So this morning’s Gospel reading comes as a little surprise. The first impression is that there’s no story here, no drama, no healing, no showing how society’s perceived underdog is really a model for our own behaviour, for my behaviour – indeed a model of how God behaves, and behaves towards us.

Instead, what we have what reads like a series of pithy statements from Jesus: like a collection of sayings from the Desert Fathers or even a collection of popular sayings from Zen masters.

Good stories about wayward sons and muggings on the roadside make for good drama, and healing stories are great soap opera. But they only remain stories and they only remain mini-stage-plays if all we want is good entertainment and forget all about what the main storyline is, what the underlying plot in Saint Luke’s Gospel is.

The context of this reading is provided a few verses earlier, when Saint Luke says the days are drawing near and Jesus is setting his face to go to Jerusalem (Luke 9: 51).

It is a challenge to us all. We are called to live not for the pleasure of a dramatic moment, but to live in the one great drama that is taking place: to set our faces on the heavenly Jerusalem; to live as if we really believe in the New Heaven and the New Earth.

We are called not to be conditional disciples – being a Christian when I look after everything else, sometime in the future. We are called to be committed disciples – to live as Christians in the here-and-now.

There is the man who wants to follow Jesus, but only if he can hold on to his wealth and property (Luke 9: 57-58). There is the man who wants to follow Jesus, but not until he has looked after burying his father (Luke 9: 59-60). There is the man who wants to follow Jesus, but who thinks first he must consider what his friends and those at home would think before he leaves them (Luke 10: 61-62).

Of course, it’s good to have a home of my own and not to live in a foxhole. Of course, it’s good that each of us should take responsibility for ageing parents and to bury them when they die. Of course, it’s good that we should not walk out on our families, our friends and our responsibilities.

Of course, domestic security, filial duty and loyal affection are high ideals. But they are conditional, while the call of the kingdom is urgent and imperative. And it demands commitment in such a way that it puts all other loyalties in second place.

Jesus is not saying that these men had the wrong values. But he sees how we can use values so that we can end up with the wrong priorities.

As GB Caird pointed out in his commentary on Saint Luke’s Gospel, sometimes the most difficult choices in life for most of us are not between good and evil, but between the good and the best. I’m sure these three ‘wannabe’ disciples presented good excuses. But discipleship on my own terms is not what Jesus asks of me. It can only be on his terms. There is no conditional discipleship, there is only committed discipleship.

As advertisers remind us constantly, there are terms and conditions attached to most things in life. But there can be no terms and conditions attached when it comes to being a disciple, to being a follower of Jesus.

As his ship, the Elizabeth Bonaventure, lay at anchor at Cape Sakar on 17 May 1587 after the sacking of Sagress, Sir Francis Drake wrote to Elizabeth I’s secretary of state, Sir Francis Walsingham: ‘There must be a begynnyng of any great matter, but the contenewing unto the end untyll it be thoroughly ffynyshed yeldes the trew glory.’

These words were later adapted by Eric Milner-White (1884-1963), who is credited with introducing the Service of Nine Lessons and Carols during his time as Dean of King’s College, Cambridge (1918-1941). In a collection of prayers he compiled and published in 1941 as he was moving from King’s to become Dean of York, he adapted Drake’s words in what has become a well-known prayer:

O Lord God,
when thou givest to thy servants
to endeavour any great matter,
grant us also to know that it is not the beginning,
but the continuing of the same unto the end,
until it be thoroughly finished, which yieldeth the true glory;
through him who for the finishing of thy work
laid down his life, our Redeemer, Jesus Christ.

— after Francis Drake (c. 1540-1596)

But there is another prayer that is also attributed to Francis Drake. After the Golden Hinde sailed from Portsmouth to raid Spanish Gold before sailing on to California, he is said to have written:

Disturb us, Lord,
when we are too well pleased with ourselves;
when our dreams have come true
because we have dreamed too little,
when we arrived safely
because we sailed too close to the shore.

Disturb us, Lord, when
with the abundance of things we possess
we have lost our thirst
for the waters of life;
having fallen in love with life,
we have ceased to dream of eternity
and in our efforts to build a new earth,
we have allowed our vision
of the new Heaven to dim.

Disturb us, Lord, to dare more boldly —
to venture on wider seas
where storms will show your mastery;
where losing sight of land,
We shall find the stars.

We ask you to push back
the horizons of our hopes;
and to push back the future
in strength, courage, hope, and love.

This we ask in the name of our Captain,
who is Jesus Christ.

This prayer exists in different versions, and many of these versions include lines that sound too modern to be Drake’s own words. Indeed, it is difficult to be certain whether any of this prayer was written or prayed by Drake himself, although, as the first person to circumnavigate the globe, he would certainly have understood its sentiment.

There is a well-known saying: ‘A ship in the harbour is safe, but that’s not what ships are built for.’ Food, shelter, and warmth are not enough on their own. In order to flourish, we need a dream – a sense of purpose. A dream come true is, by definition, not a dream any more. And when our dreams come true, we need to dream new dreams, for: ‘Where there is no vision, the people perish’ (Proverbs 28.19).

So often, it is true, church life is a tussle between young people who want to try new things and older people who so want to keep things as they are. But young adventurers also need older people with wisdom and perspective who can still retain and nurture a healthy sense of adventure.

Drake’s prayer expresses the excitement of faith. It is so easy for some to dismiss faith as a crutch for the weak and prayer as a sign of weakness. But if all our prayers were prayers for help, then would there be nothing more to life than merely coping with it and whatever it brings us?

‘No one who puts a hand to the plough and looks back is fit for the kingdom of God’ (Luke 9: 62) … sculpture in Kanturk, Co Cork, of Thady Kelleher (1935-2004), World and All-Ireland Ploughing Champion (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 2 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 ‘One God: many languages.’ This theme was introduced on Sunday in reflections by Rachel Weller, Communications Officer, USPG.

The USPG Prayer Diary today (Wednesday 2 October 2024) invites us to pray:

May we embrace the value of multilingualism as a reflection of God’s creativity and design, affirming the inherent dignity of each language and its speakers, and striving to create inclusive spaces, including in our churches, where all languages are honoured and respected.

The Collect:

Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
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:

We praise and thank you, O Christ, for this sacred feast:
for here we receive you,
here the memory of your passion is renewed,
here our minds are filled with grace,
and here a pledge of future glory is given,
when we shall feast at that table where you reign
with all your saints for ever.

Additional Collect:

God, our judge and saviour,
teach us to be open to your truth
and to trust in your love,
that we may live each day
with confidence in the salvation which is given
through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

‘Foxes have holes … but the Son of Man has nowhere to lay his head’ (Luke 9: 57) … a fox on the lawn at the Church of Ireland Theological Institute in Dublin (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 September 2024

Daily prayer in Ordinary Time 2024:
126, Friday 13 September 2024

‘Why do you see the speck in your neighbour’s eye?’ (Luke 6: 41) … street art in Plaza de Judería in Malaga (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Fifteenth Sunday after Trinity (8 September 2024). The calendar of the Church of England in Common Worship today celebrates Saint John Chrysostom (407), Bishop of Constantinople, Teacher of the Faith.

Later today, I am catching a flight from Luton to Belfast. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

‘First take the log out of your own eye’ (Luke 6: 39) … autumn logs by the River Ouse in Stony Stratford (Photograph: Patrick Comerford)

Luke 6: 39-42 (NRSVA):

39 He also told them a parable: ‘Can a blind person guide a blind person? Will not both fall into a pit? 40 A disciple is not above the teacher, but everyone who is fully qualified will be like the teacher. 41 Why do you see the speck in your neighbour’s eye, but do not notice the log in your own eye? 42 Or how can you say to your neighbour, “Friend, let me take out the speck in your eye”, when you yourself do not see the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbour’s eye.’

The Monastery of Vatopedi on Mount Athos has the skull of Saint John Chrysostom (Photograph: Patrick Comerford)

Today’s Reflection:

Today’s Gospel reading continues reading from the ‘Sermon on the Level Place’, Saint Luke’s equivalent of the Sermon on the Mount, which we began reading on Wednesday with Saint Luke’s version of the Beatitudes (Luke 6: 20-26) and continued reading yesterday.

Today’s reading should prompt me to reflect on my own actions with the sort of introspection I find in the prayers of Saint John Chrysostom, who is remembered in the Church Calendar today (13 September):

1. O Lord, deprive me not of your heavenly blessings.
2. O Lord, deliver me from eternal torment.
3. O Lord, if I have sinned in my mind or thought, in word or deed, forgive me.
4. O Lord, deliver me from every ignorance and heedlessness, from pettiness of the soul and stony hardness of heart.
5. O Lord, deliver me from every temptation.
6. O Lord, enlighten my heart darkened by evil desires.
7. O Lord, I, being a human being, have sinned; I ask you, being God, to forgive me in your loving kindness, for you know the weakness of my soul.
8. O Lord, send down your grace to help me, that I may glorify your holy Name.
9. O Lord Jesus Christ, inscribe me, your servant, in the Book of Life, and grant me a blessed end.
10. O Lord my God, even if I have done nothing good in your sight, yet grant me, according to your grace, that I may make a start in doing good.
11. O Lord, sprinkle on my heart the dew of your grace.
12. O Lord of heaven and earth, remember me, your sinful servant, cold of heart and impure, in your Kingdom.
13. O Lord, receive me in repentance.
14. O Lord, leave me not.
15. O Lord, save me from temptation.
16. O Lord, grant me pure thoughts.
17. O Lord, grant me tears of repentance, remembrance of death, and the sense of peace.
18. O Lord, grant me mindfulness to confess my sins.
19. O Lord, grant me humility, charity, and obedience.
20. O Lord, grant me tolerance, magnanimity, and gentleness.
21. O Lord, implant in me the root of all blessings: the fear of you in my heart.
22. O Lord, grant that I may love you with all my heart and soul, and that in all things I may obey your will.
23. O Lord, shield me from evil persons and devils and passions and all other lawless matters.
24. O Lord, who knows your creation and what you have willed for it; may your will also be fulfilled in me, a sinner, for you art blessed for evermore. Amen.

These are prayers that I handed out each year to students taking the elective on Patristics I offered on the MTh course in the Church of Ireland Theological Institute and Trinity College Dublin.

The rediscovery of Patristic texts and writings in the 15th and 16th centuries, following the exodus of Greek scholars with the fall of Byzantium is a major factor in understanding the Reformations, in particular the Anglican Reformation. Thomas Cranmer introduced the ‘Prayer of Saint Chrysostom’ to Anglicanism:

‘Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfil now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.’

‘Why do you see the speck in your neighbour’s eye, but do not notice the log in your own eye?’ (Luke 6: 41) … what do we see in our own eyes? (Photograph: Patrick Comerford)

Today’s Prayers (Friday 13 September 2024):

Each year, on 14 September, the Church celebrates the Feast of the Holy Cross, known as ‘Holy Cross Day’ throughout the majority of the Anglican Communion. 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 ‘What does the holy cross mean to you?’ This theme was introduced on Sunday with a reflection by Rachael Anderson, Senior Communications and Engagement Manager, USPG.

The USPG Prayer Diary today (Friday 13 September 2024) invites us to pray:

Give us strength Lord, that we may take up our cross and follow you.

The Collect:

God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
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:

Keep, O Lord, your Church, with your perpetual mercy;
and, because without you our human frailty cannot but fall,
keep us ever by your help from all things hurtful,
and lead us to all things profitable to our salvation;
through Jesus Christ our Lord.

Collect on the Eve of Holy Cross Day:

Almighty God,
who in the passion of your blessed Son
made an instrument of painful death
to be for us the means of life and peace:
grant us so to glory in the cross of Christ
that we may gladly suffer for his sake;
who is alive and reigns with you
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s reflection

Continued tomorrow

An icon of Saint John Chrysostom … commemorated in the Church Calendar on 13 September

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