Showing posts with label Carlow. Show all posts
Showing posts with label Carlow. Show all posts

23 June 2025

Marking the anniversaries of
James Comerford (1775-1825)
from Bunclody, a witness to
the events in the 1798 Rising

James Comerford (1775-1825) … believed to be a miniature portrait by John Comerford of my great-great-grandfather (Comerford Family Collection)

Patrick Comerford

I have been writing in recent weeks and months about key anniversaries this year in the history of the Comerford and Comberford families, including the tercentenary of the Comberford plaque, erected by Joseph Comerford in Saint Editha’s Church (1 April 2025); the tercentenary of the formal issuing in Spain of the death certificate of Major-General John Comerford on 18 May 1725; and the possible anniversary of Nicholas Comberford's map that named the Bay or Mexico or Gulf of Mexico in the mid-17th century.

I should also have noted that this year marks the 200th anniversary of the death in 1825 and the 250th anniversary of the birth in 1775 of my great-great-grandfather, James Comerford (1775-1825), of Ballyminane, Newtownbarry (Bunclody), Co Wexford.

When I was growing up, two aunts who lived in my grandmother’s house in Terenure reminded me on many occasions that I would grow up being able to say my grandfather could say his grandfather witnessed the events in 1798 in the Killanne and Bunclody areas of north-west Co Wexford.

They said he had seen the executions on Wexford Bridge, and had subsequently hidden by the banks of the Slaney near Bunclody to save his own life before the Rising came to end. When I was in my early 40s, I was presented with a hollowed walking stick with a blade that was said to be his during that eventful and revolutionary era.

I was told too that his portrait had been painted by the Kilkenny-born miniaturist John Comerford, who had also painted James’s uncle and aunt, James Comerford (1720-1809) and Anne (Langton) Comerford when he was their guest at the Butterslip in Kilkenny. However, many of the stories I was told about James, although part of oral tradition in the family, were without documentary support or evidence that could be verified in primary sources.

James Comerford, my grandfather’s grandfather, was born ca 1775, a son of Edmond Comerford (1722-1788), who in turn was a son of William Comerford of Langton House, The Butterslip, Kilkenny. Edmund may have moved to the Newtownbarry (Bunclody) area in north Co Wexford through connections with his aunt, Margaret O’Neal (ca 1705-1763), and other members of the Comerford family living in the area.

James Comerford, my grandfather’s grandfather, may have been named after Edmond Comerford’s brother, James Comerford of the Butterslip, Kilkenny.

By the 1790s, James Comerford was employed by Thomas Bates of Lermount or Lyrmount House, at Askinvillar, near Killanne, Co Wexford. James knew many of the local people in the Killanne and Kiltealy who were active in the 1798 Rising.

After the 1798 Rising, as James Cummerford, he was called as a witness in the trial of three rebels from the Killanne and Kiltealy area in Newtownbarry (Bunclody) on 5 November 1798. The evidence at the court martial stated that James knew the prisoners and had frequently seen them associating with the rebels, armed with firearms.

James Comerford, whose portrait was painted by the Kilkenny-born miniaturist John Comerford around 1808 [see Comerford Profiles 13: John Comerford (1770-1832), artist],was 50 when died on 6 November 1825. He is buried in the Church of Ireland churchyard at Saint Colman’s Church, Templeshanbo, Co Wexford with his father Edmond, his son Richard and his brother Thomas.

The grave of James Comerford (1775-1825) in Templeshanbo, where he is buried with his father, Edmond Comerford, and his son Richard Comerford (Photograph: Patrick Comerford)

James Comerford was the father of:

1, Richard Comerford (ca 1796-1848), of Newtownbarry.
2, Robert Comerford (ca 1806-1864), of Wexford and Newtownbarry.
3, Michael Comerford (ca 1808-1868), of Ryland Lower, Newtownbarry, who is buried in Saint Colman’s Church of Ireland churchyard, Templeshanbo.
4, James Comerford (ca 1817-1902), of Wexford and Dublin, my great-grandfather.
5, Catherine, who married Philip Murphy of Mullawn, Kiltealy. In 1868, she erected a gravestone in Templeshanbo for her brother Michael and her uncle Thomas Comerford.
6?, Ellen, who married Michael Rowe in Saint Aidan’s, Enniscorthy on 24 September 1847. They first lived in Enniscorthy and later in Newtownbarry.

The brothers Richard, Robert and later James Comerford, my great-grandfather, worked throughout Co Wexford on the Gothic Revival churches built in the 1830s, 1840s and 1850s by the Wexford-born architect Richard Pierce and the English architect, Augustus Welby Northmore Pugin. These churches included Saint Aidan’s Cathedral, Enniscorthy, Saint Peter’s College, Wexford, and Wexford’s twin churches in Rowe Street and Bride Street.

My great-great grandfather James Comerford was a first cousin and a contemporary of James Comerford (ca 1788/1789-1859) of Clohamon and Newtownbarry (Bunclody), Co Wexford, and Brown Street, Carlow. He was born ca 1788, the first son of John Comerford (1760-1823) of Clonmullen and Newtownbarry.

This James Comerford moved to Carlow, where he was a pawnbroker at 11 Brown Street, Carlow, in 1842. He also owned property close to the Methodist Church in Charlotte Street, Carlow. He died in Carlow on 2 November 1859, and was buried beside his son John J Comerford (1827-1854) at Saint Aidan’s Cathedral, Enniscorthy.

Another son, the Right Revd Michael Comerford (1831-1895), was Coadjutor Bishop of Kildare and Leighlin. An archaeologist and historian of repute, he was a co-founder of the Ossory Archaeological Society and author of the definitive history of the Diocese of Kildare and Leighlin.

This James Comerford had another interesting link with the 1798 Rising: his eldest sister Eleanor (1783-1841) married James Whitty (1775-1863) of Tomgarrow, a first cousin of the rebel priest Father John Murphy of Boolavogue (1753-1798).

Kyle Glebe in Oulart Village … James Comerford was killed here on 27 May 1798; his widow Elizabeth and their children were then taken to Castle Annesley and on to Wexford Town (Photograph: Patrick Comerford)

These two James Comerfords, first cousins, were namesakes and contemporaries of James Comerford (ca 1763-1798), one of the first people killed during the 1798 Rising in Co Wexford. This James Comerford was one of the four Protestants killed in the attack on Kyle Glebe in Oulart Village, along with Samuel Judd, Thomas Earl and Joseph Aston after the Rector of Kilmuckridge, the Revd Robert Burrowes, was murdered in front of the house prior to the Battle of Oulart Hill on Sunday 27 May 1798.

In his narrative of the 1798 Rising in Co Wexford, Sir Richard Musgrave indicates that James Comerford was a parishioner of Robert Burrowes, although the local historian, Brian Cleary from Oulart, states he was also a Yeoman.

James Comerford’s widow Elizabeth and their five children, who were at Kyle Glebe that morning, survived those horrifying events. They were probably taken with the Burrowes family to Castle Annesley, the home of the Clifford family in Kilmuckridge – Sally Clifford was a niece of Robert Burrowes.

From Castle Annesley in Kilmuckridge, it appears, the Comerford and Burrowes family were taken to Wexford town.

The ruins of Castle Annesley, behind a farmyard between Kilmuckridge and Castle Annesley (Photograph: Patrick Comerford)

12 March 2025

Daily prayer in Lent 2025:
8, Wednesday 12 March 2025

‘The people of Nineveh … repented at the proclamation of Jonah’ (Luke 11: 32) … a whale depicted in the Saint Brendan window in Saint Michael’s Church, Sneem, Co Kerry (Photograph: Patrick Comerford)

Patrick Comerford

Lent began a week ago on Ash Wednesday, and this week began with the First Sunday in Lent (Lent I).

Later today, I hope to take part in a lunchtime meeting of local clergy in the Servant King Church and Community Centre, Furzton, a partnership of the Church of England, the Methodist Church, the Baptist Church and the United Reformed Church, and a choir rehearsal in Saint Mary and Saint Giles Church, Stony Stratford.

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

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

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

‘The people of Nineveh … repented at the proclamation of Jonah’ (Luke 11: 32) … a reconstruction of the gates of an Assyrian palace in the Pergamon Museum, Berlin (Photograph: Patrick Comerford)

Luke 11: 29-32 (NRSVA):

29 When the crowds were increasing, he began to say, ‘This generation is an evil generation; it asks for a sign, but no sign will be given to it except the sign of Jonah. 30 For just as Jonah became a sign to the people of Nineveh, so the Son of Man will be to this generation. 31 The queen of the South will rise at the judgement with the people of this generation and condemn them, because she came from the ends of the earth to listen to the wisdom of Solomon, and see, something greater than Solomon is here! 32 The people of Nineveh will rise up at the judgement with this generation and condemn it, because they repented at the proclamation of Jonah, and see, something greater than Jonah is here!’

‘Hold up the sandal, as he has commanded us!’ (Monty Python, ‘The Life of Brian’) … sandals outside a shop in Rethymnon (Photograph: Patrick Comerford)

Today’s Reflection:

Signs are part of the humour throughout Monty Python’s Life of Brian, also known as Life of Brian, a controversial 1979 film by the Monty Python team, including Graham Chapman, John Cleese, Terry Gilliam, Eric Idle, Terry Jones and Michael Palin.

Scene 18, ‘The Holy Gourd of Jerusalem’, includes this dialogue:

FOLLOWERS: … Look! Ah! Oh! Oh!

ARTHUR: He has given us a sign!

FOLLOWER: Oh!

SHOE FOLLOWER: He has given us … His shoe!

ARTHUR: The shoe is the sign. Let us follow His example.

SPIKE: What?

ARTHUR: Let us, like Him, hold up one shoe and let the other be upon our foot, for this is His sign, that all who follow Him shall do likewise.

EDDIE: Yes.

SHOE FOLLOWER: No, no, no. The shoe is …

YOUTH: No.

SHOE FOLLOWER: … a sign that we must gather shoes together in abundance.

GIRL: Cast off …

SPIKE: Aye. What?

GIRL: … the shoes! Follow the Gourd!

SHOE FOLLOWER: No! Let us gather shoes together!

FRANK: Yes.

SHOE FOLLOWER: Let me!

ELSIE: Oh, get off!

YOUTH: No, no! It is a sign that, like Him, we must think not of the things of the body, but of the face and head!

SHOE FOLLOWER: Give me your shoe!

YOUTH: Get off!

GIRL: Follow the Gourd! The Holy Gourd of Jerusalem!

FOLLOWER: The Gourd!

HARRY: Hold up the sandal, as He has commanded us!

ARTHUR: It is a shoe! It is a shoe!

HARRY: It's a sandal!

ARTHUR: No, it isn't!

GIRL: Cast it away!

ARTHUR: Put it on!

YOUTH: And clear off!

How often do we pray unusual signs as indications of God’s blessing, favour, approval or intervention, or even God’s judgment?

In today’s Gospel reading (Luke 11: 29-32), Jesus faces this sort of request too. with that in his own day. People wanted some spectacular sign from him to establish beyond doubt that he was who he said he was.

In this reading, Jesus addresses the crowds who gather around him as a wicked generation because they are asking for a sign. Today people can be very impressed by visionaries who claim to have visions that are denied to the rest of believers.

The church has traditionally been very wary of all such claims. In the Gospel reading Jesus accuses his contemporaries of failing to see what is there before them. They want signs and yet all they need already stands in front of them in the person of Jesus, someone greater than Solomon, greater than Jonah, greater than all the prophets and kings.

If the people of Nineveh responded to Jonah and if the Queen of the South responded to Solomon, how much more should Jesus’ contemporaries respond to him?

Jonah serves 40 days’ notice on the city. These are the years of wandering in the wilderness after the Exodus, the days and nights Moses spends on Mount Sinai, the days the spies spend in the land of Canaan, the days Ezekiel spends repenting for the sins of Judah, the days Elijah spends without food or water on his way to Mount Horeb, the days Jesus spends fasting in the wilderness, the days between the Resurrection and the Ascension …

To Jonah’s dismay, the people of Nineveh take his words to heart; even the king puts on sackcloth and ashes and prays for God’s redemption. They turn from their evil ways, and God changes his mind about the calamity they had faced. They are 40 days that are comparable to our observance of Lent, and at the end the promise of mew life is fulfilled.

But, instead of being pleased with a mission accomplished, Jonah is not only displeased but is angry. He is convinced that the king and the city are not sincere about their repentance. Is he fearful that, having survived, they are now going to turn their attention to his people? This is the Jonah who, only some time earlier, had faced drowning and being devoured, but now he is so angry he would prefer to be dead. And when he survives, he goes away, separating himself from God and people, and sulks.

Even then, when he might have been saved from the harsh weather and climate only to find his shelters destroyed, he is angry with God yet again.

The story of Jonah ends not with an answer to Jonah’s complaints, or a solution to Israel’s conflict with Assyria, or even an indication of whether the king and people of Nineveh remain faithful, but with a question from God: should God not be concerned for the lives of people – even their animals – no matter how immoral or sinful I may see them as being, not knowing their right hand from their left?

It is a salutary lesson for the Church when we think at times that we think we have heard God’s word, think we are following God’s ways, but are reluctant to share with others – whether they are outside our parish, outside our society or culture, outside our country.

Are there times when I limit God’s salvation to those I want to be counted in?

Are there times when I resent calls to recognise that God loves others beyond my circle or circles of faith, family or friends?

No matter how threatening I see outsiders to be, does this justify putting limits on reaching out to them, on my compassion for them?

‘The shoe is … a sign that we must gather shoes together in abundance’ (Monty Python, ‘The Life of Brian’) … collecting shoes in Carlow for Syrian refugee children (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 12 March 2025):

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 ‘The Church and Unity.’ This theme was introduced on Sunday with reflections by the Right Revd Dr Royce M Victor, Bishop in the Diocese of Malabar, Church of South India.

The USPG Prayer Diary today (Wednesday 12 March 2025) invites us to pray:

We pray for all parts of the world where there is religious conflict and unrest. Lord, may we focus on what connects us rather than what divides.

The Collect:

Almighty God,
whose Son Jesus Christ fasted forty days in the wilderness,
and was tempted as we are, yet without sin:
give us grace to discipline ourselves in obedience to your Spirit;
and, as you know our weakness,
so may we know your power to save;
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:

Lord God,
you have renewed us with the living bread from heaven;
by it you nourish our faith,
increase our hope,
and strengthen our love:
teach us always to hunger for him who is the true and living bread,
and enable us to live by every word
that proceeds from out of your mouth;
through Jesus Christ our Lord.

Additional Collect:

Heavenly Father,
your Son battled with the powers of darkness,
and grew closer to you in the desert:
help us to use these days to grow in wisdom and prayer
that we may witness to your saving love
in Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

Saint Michael with the whales in a window depicting the stories of Jonah and Saint Brendan in Saint Michael’s Church, Sneem, Co Kerry (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

14 October 2024

Daily prayer in Ordinary Time 2024:
156, Monday 14 October 2024

‘Let these holy mysteries open the eyes of our understanding’ (Post-Communion Prayer) … an icon of the Mystical Supper or the Last Supper in a shop window in Rethymnon (Photograph: Patrick Comerford, 2024)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar, and this week began with the Twentieth Sunday after Trinity (Trinity XX).

I am on a long odyssey since Sunday afternoon, having left Birmingham on a delayed flight yesterday to Schiphol in Amsterdam. We ought to be arriving in Singapore later today, but instead we are in Schiphol, hoping to board a flight that is going to get us to Charles de Gaulle Airport in Paris. There, in turn, we hope to get a rebooked flight that gets us to Singapore some time tomorrow (Tuesday). But, as we wait for our flight in Amsterdam this morning, I am taking some quiet time 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.

‘The people of Nineveh … repented at the proclamation of Jonah’ (Luke 11: 32) … a whale depicted in the Saint Brendan window in Saint Michael’s Church, Sneem, Co Kerry (Photograph: Patrick Comerford)

Luke 11: 29-32:

29 When the crowds were increasing, he began to say, ‘This generation is an evil generation; it asks for a sign, but no sign will be given to it except the sign of Jonah. 30 For just as Jonah became a sign to the people of Nineveh, so the Son of Man will be to this generation. 31 The queen of the South will rise at the judgement with the people of this generation and condemn them, because she came from the ends of the earth to listen to the wisdom of Solomon, and see, something greater than Solomon is here! 32 The people of Nineveh will rise up at the judgement with this generation and condemn it, because they repented at the proclamation of Jonah, and see, something greater than Jonah is here!’

‘The people of Nineveh … repented at the proclamation of Jonah’ (Luke 11: 32) … a reconstruction of the gates of an Assyrian palace in the Pergamon Museum, Berlin (Photograph: Patrick Comerford)

Today’s reflection:

Signs are part of the humour throughout Monty Python’s Life of Brian, also known as Life of Brian, a controversial 1979 film by the Monty Python team, including Graham Chapman, John Cleese, Terry Gilliam, Eric Idle, Terry Jones and Michael Palin.

Scene 18, ‘The Holy Gourd of Jerusalem’, includes this dialogue:

FOLLOWERS: … Look! Ah! Oh! Oh!

ARTHUR: He has given us a sign!

FOLLOWER: Oh!

SHOE FOLLOWER: He has given us … His shoe!

ARTHUR: The shoe is the sign. Let us follow His example.

SPIKE: What?

ARTHUR: Let us, like Him, hold up one shoe and let the other be upon our foot, for this is His sign, that all who follow Him shall do likewise.

EDDIE: Yes.

SHOE FOLLOWER: No, no, no. The shoe is …

YOUTH: No.

SHOE FOLLOWER: … a sign that we must gather shoes together in abundance.

GIRL: Cast off …

SPIKE: Aye. What?

GIRL: … the shoes! Follow the Gourd!

SHOE FOLLOWER: No! Let us gather shoes together!

FRANK: Yes.

SHOE FOLLOWER: Let me!

ELSIE: Oh, get off!

YOUTH: No, no! It is a sign that, like Him, we must think not of the things of the body, but of the face and head!

SHOE FOLLOWER: Give me your shoe!

YOUTH: Get off!

GIRL: Follow the Gourd! The Holy Gourd of Jerusalem!

FOLLOWER: The Gourd!

HARRY: Hold up the sandal, as He has commanded us!

ARTHUR: It is a shoe! It is a shoe!

HARRY: It's a sandal!

ARTHUR: No, it isn't!

GIRL: Cast it away!

ARTHUR: Put it on!

YOUTH: And clear off!

How often do we pray unusual signs as indications of God’s blessing, favour, approval or intervention, or even God’s judgment?

In this morning’s Gospel reading, Jesus faces this sort of request too. with that in his own day. People wanted some spectacular sign from him to establish beyond doubt that he was who he said he was.

In today’s reading, Jesus addresses the crowds who gather around him as a wicked generation because they are asking for a sign. Today people can be very impressed by visionaries who claim to have visions that are denied to the rest of believers.

The church has traditionally been very wary of all such claims. In the Gospel reading Jesus accuses his contemporaries of failing to see what is there before them. They want signs and yet all they need already stands in front of them in the person of Jesus, someone greater than Solomon, greater than Jonah, greater than all the prophets and kings.

If the people of Nineveh responded to Jonah and if the Queen of the South responded to Solomon, how much more should Jesus’ contemporaries respond to him?

God has already given us all we need in and through the church, in Word, in Sacrament and in the community of believers. There we find the living word of God. There we find the Eucharist and the other sacraments. There we find Jesus present among us and within his followers.

In the Eucharist, Christ is present to us in the bread and the wine, saying, ‘This is my body … This is my blood’.

In coming to Christ in the Eucharist, we are coming to one who is greater than Jonah or Solomon. He is present to us in other ways also. We take his presence seriously by responding to his call and following in his way, as the people of Nineveh responded to Jonah’s call. And, in response to Christ’s presence, we are called to respond to his presence by living in as a sign of his presence in the world.

‘Hold up the sandal, as he has commanded us!’ (Monty Python, ‘The Life of Brian’) … sandals outside a shop in Rethymnon (Photograph: Patrick Comerford)

Today’s Prayers (Monday 14 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 the ‘Mission hospitals in Malawi’. This theme was introduced yesterday with a programme update by Tamara Khisimisi, Project Co-ordinator, Anglican Council in Malawi.

The USPG Prayer Diary today (Monday 14 October 2024) invites us to pray:

Almighty God, thank you for the service of the doctors, nurses and everyone involved in the mission hospitals.

The Collect:

God, the giver of life,
whose Holy Spirit wells up within your Church:
by the Spirit’s gifts equip us to live the gospel of Christ
and make us eager to do your will,
that we may share with the whole creation
the joys of eternal life;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

God our Father,
whose Son, the light unfailing,
has come from heaven to deliver the world
from the darkness of ignorance:
let these holy mysteries open the eyes of our understanding
that we may know the way of life,
and walk in it without stumbling;
through Jesus Christ our Lord.

Additional Collect:

God, our light and our salvation:
illuminate our lives,
that we may see your goodness in the land of the living,
and looking on your beauty
may be changed into the likeness of Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

‘The shoe is … a sign that we must gather shoes together in abundance’ (Monty Python, ‘The Life of Brian’) … collecting shoes in Carlow for Syrian refugee children (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

06 March 2024

Daily prayer in Lent with
early English saints:
22, 6 March 2024,
Saint Willibrord of York

Saint Willibrord of York, Apostle to Frisia and the first Archbishop of Utrecht

Patrick Comerford

The Season of Lent began on Ash Wednesday (14 February 2024), and this week began with the Third Sunday in Lent (Lent III, 3 March 2024).

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated in Common Worship.

Before this day begins, I am taking some quiet time this morning for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

Saint Willibrord depicted in a stained-glass window in the basilica in Echternach, Luxembourg

Early English pre-Reformation saints: 22, Saint Willibrord of York

Saint Willibrord of York (739), Bishop, Apostle of Frisia, is commemorated in the calendar of the Church of England in Common Worship on 7 November. He was born in Northumbria, educated at Ripon and grew up under the influence of Wilfrid, Bishop of York. Later he joined the Benedictines. Between the ages of 20 and 32, he was in the Abbey of Rath Melsigi in Co Carlow, then a centre of learning.

But the main part of his life was dedicated to his missionary work in Frisia and northern Germany. He built many churches, inaugurated bishoprics and consecrated cathedrals. The cathedral in Utrecht, with a diocesan organisation based on that of Canterbury, is his best-known foundation.

With his younger contemporary Boniface, he began a century of English Christian influence on continental Christianity. Alcuin described him as venerable, gracious and full of joy, and his ministry as based on energetic preaching informed by prayer and sacred reading.

He died on 7 November 739 and was buried at Echternach monastery in Luxembourg, which he founded. He is the patron saint of the Netherlands.

A joint ecumenical diocesan pilgrimage of about 60 people travelled from Carlow to Echternach to take part in the ‘Dancing Procession’ in June 2017, when Archbishop Jean-Claude Hollerich of Luxembourg presented a Relic of Saint Willibrord to Bishop Denis Nulty. Later that month, 29 people from Echternach visited Co Carlow to take part in the Walk with Willibrord, when the relic was walked from Saint Laserian’s Church of Ireland Cathedral in Old Leighlin to the Roman Catholic Cathedral of the Assumption in Carlow.

A statue of Saint Willibrord in Echternach

Matthew 5: 17-19 (NRSVA):

[Jesus said:] 17 ‘Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil. 18 For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. 19 Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.’

A statue of Saint Willibrord in Carlow Cathedral (Photograph: Sheila1988 / Wikipedia)

Today’s Prayers (Wednesday 6 March 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 ‘International Women’s Day Reflection.’ This theme was introduced on Sunday by the Right Revd Beverley A Mason, Bishop of Warrington.

The USPG Prayer Diary today (6 March 2024) invites us to pray with these words:

Pray for all women who are holding households, people, family, friends and businesses together. Where a woman has been silenced, may she find her voice; where she is abused, may she recover her dignity; where she is fighting for the vulnerable, may she find her strength; where she is tormented, may she receive healing; when she pleads for the life of another, may she catch the Lord’s gaze and know she is heard and they are loved.

The Collect:

Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
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 Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.

Additional Collect:

Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.

Yesterday: The Venerable Bede

Tomorrow: Saint Boniface (Wynfrith) of Crediton

The Roman Catholic Cathedral of the Assumption in Carlow … part of the ‘Walk with Willibrord’ pilgrim route (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

14 August 2023

Three cathedrals and
two churches dedicated
to the Assumption

Inside the Cathedral of the Assumption, Thurles … the highly ornate interior was completed by George Coppinger Ashlin (Photograph: Patrick Comerford)

Patrick Comerford

Tomorrow, 15 August, is marked as the Feast of the Assumption of the Blessed Virgin Mary in the Roman Catholic tradition, and as the Feast of the Dormition in the Orthodox Church.

The calendar of the Church of England in Common Worship says the Festival of the Blessed Virgin Mary may be celebrated on 15 August or, ‘for pastoral reasons,’ on 8 September. However, if the Blessed Virgin Mary is celebrated on 15 August, the calendar avoids describing this as her death, dormition or assumption.

I plan to reflect on the meaning of this feast in a posting tomorrow (15 August 2023). But in preparation for tomorrow, I thought it would be interesting this evening to revisit five churches or cathedrals in Ireland dedicated to the Assumption: the cathedrals in Carlow, Thurles and Tuam, and the parish churches in Bree, Co Wexford, and Dalkey, Co Dublin.

The Church of the Assumption, Bree, Co Wexford (Photograph: Patrick Comerford)

The Church of the Assumption, Bree, Co Wexford:

The Church of the Blessed Virgin Mary, or the Church of the Assumption, in Bree, south of Enniscorthy, Co Wexford, is probably the earliest Pugin church in Ireland.

The church was built by Canon Philip Devereux, thanks to the generosity of the Talbot and Power families, on land given by Colonel Henry Alcock of nearby Wilton Castle in 1837. John Hyacinth Talbot ‘procured’ the plans from Pugin, and – if the laying of the foundation stone is dated to 1837 – then this is the first of Pugin’s Irish churches, although he never actually acknowledged the church as his own.

The plan for the church in Bree basically follows the same plan as Pugin’s design for the chapel of Saint Peter’s College, Wexford, and the design used for the Church of Saint James in Ramsgrange. As an early Pugin church, Bree is a simple Gothic-style building with a long, five-bay nave, with a distinct five-sided apse, both under separate roofs. The apse is decorated in mosaic by an unknown artist who is thought to have been Italian. The three stained glass windows in the apse depict the Assumption in the centre window, with Saint Aidan of Ferns on the left and Saint John the Baptist on the right.

The simple wall post and exposed truss roof was characteristic of Pugin, and this very early example of open roof timbering was once one of the main features of the building. However, it is now covered and no longer visible, and the church was changed drastically during renovations carried out in the latter part of the 20th century.

The church in Bree remains an interesting part of Wexford’s Pugin heritage, and an important church in the light of the other churches in Ireland he designed in the following years.

The Cathedral of the Assumption, Carlow, was dedicated to the Assumption of the Blessed Virgin Mary in 1833 (Photograph: Patrick Comerford)

The Cathedral of the Assumption, Carlow:

The Cathedral of the Assumption, Carlow, is both the cathedral church of the Roman Catholic Diocese of Kildare and Leighlin and the parish church of the cathedral parish. Located in Carlow town, the cathedral was dedicated to the Assumption of the Blessed Virgin Mary in 1833. It is known for its beautifully detailed 46 metre spire, one of the highest points in the town.

The Cathedral of the Assumption is the second oldest Roman Catholic cathedral built in Ireland, after the Cathedral of the Most Holy Trinity, Waterford, built in 1793; building commenced on the cathedral 7 April 1828.

The foundation stone of the cathedral was laid on 18 March 1828 by Bishop James Doyle, who dedicated the cathedral on 1 December 1833. Bishop Doyle died in 1834 at the age of 48 and was buried before the High Altar.

Inside the Cathedral of the Assumption in Carlow (Photograph: Patrick Comerford)

The cathedral beside Saint Patrick’s College, Carlow , the former diocesan seminary. The architect Thomas Cobden, who designed much of the college, also designed the cathedral in the Gothic Revival style. The tower and lantern was inspired by the Belfry of Bruges in Belgium. Colonel Henry Bruen of Oak Park supplied granite from his quarry near Carlow town, and supplied the oak for the great-framed roof which came from nearby Oak Park.

The cathedral was refurbished extensively in 1899 under Bishop Michael Comerford. The ‘Comerford Pulpit,’ a carved oak pulpit was designed by CJ Buckley of Youghal, was made in Bruges in 1898. The ornately carved pulpit is now in the Carlow County Museum. The main altar of Sicilian marble replaced the original wooden one. The new altar was consecrated by Bishop Comerford on 25 May 1890. It was made by Samuel Daly and Sons of Cork, and donated by the clergy and religious of the diocese in memory of Bishop James Walsh.

Bishop Michael Comerford was buried in front of the High Altar in Carlow (Photograph: Patrick Comerford)

Bishop Comerford also donated and consecrated the great bell, cast by John Warren and Sons of London. Bishop Comerford is buried in front of the High Altar.

The cathedral was consecrated by Bishop Matthew Cullen, 100 years after it was dedicated, on 30 November 1933.

A parishioner took action in the Supreme Court against the Cathedral Administrator, Father John Byrne, and the trustees of the Diocese of Kildare and Leighlin in 1996 to prevent the reordering of the interior in line with the liturgical reforms of Vatican II. The action was unsuccessful and the changes, including the removal of the altar rails and pulpit, went ahead. The cathedral was rededicated on 22 June 1997.

The Cathedral of the Assumption in Thurles, Co Tipperary, was designed by JJ McCarthy and built in 1865-1879 (Photograph: Patrick Comerford)

The Cathedral of the Assumption, Thurles, Co Tipperary:

The Cathedral of the Assumption on Cathedral Street, Thurles, Co Tipperary, is the cathedral church of the Roman Catholic Archdiocese of Cashel and Emly.

The cathedral is striking and unusual for its style and stands on the site of earlier chapels that at one time were the only Roman Catholic churches in Thurles.

The cathedral is the fourth church to stand on this site. The first one recorded was a Carmelite church founded by the Butler family in the late 13th or early 14th century. The Carmelite friary was dissolved on 28 March 1540 with the dissolution of the monastic houses at the Reformation, it fell into disrepair and was later demolished.

The second church, known as the ‘Old Chapel’ or the ‘Mathew Chapel,’ was built around the 1730 under the patronage of a the Mathew family, cousins of the Dukes of Ormonde.

The third church, the ‘Big Chapel’, was dedicated to Saint Patrick, and was a spacious, T-shaped building built in 1807-1808 at a cost of £10,000. The Big Chapel served as the cathedral until the early 1860s.

Rome had left the Diocese of Cashel vacant for some years after the death of Archbishop John Brenan before Pope Innocent XII appointed Edward Comerford as the Roman Catholic Archbishop of Cashel on 14 November 1695. He was also the Administrator of the Dioceses of Kilfenora and Emly, and correspondence indicates he lived in Thurles with the protection of the Matthew family of Annfield and Thurles, and through them enjoyed the patronage of the Butlers of Ormond.

The Nenagh county sessions in Co Tipperary heard on 17 July 1704 that Edward Comerford, who was then 60, was then the Parish Priest of Thurles, but there is no mention of his episcopal claims. He continued as parish priest of Thurles under the protection of the Mathew family, living at Annfield, the home of Toby Mathew.

Archbishop Comerford died in office on 21 February 1710, and was succeeded as archbishop by Christopher Butler (1711-1757), a member of the Ormonde family, and a native of Westcourt, Callan, Co Kilkenny. While he was archbishop, the Diocese of Emly was incorporated into Cashel by a decree issues by Pope Clement XI in 1718. The Mathew family built a large thatched chapel, known as the ‘Old Chapel’ or ‘Mathew Chapel,’ near the friary ruins in 1730.

Archbishop Christopher Butler was succeeded in turn by two other members of the Butler family, James Butler I (1757-1774) and James Butler II (1774-1791).

When James Butler II was appointed by the Pope in 1774, he formalised the move of the archbishop’s cathedra and residence from Cashel to Thurles, where his successors continue to have their seat today.

His successor, Archbishop Thomas Bray (1792-1820) was never able to realise his vision for ‘a cathedral worthy of the Archdiocese of Cashel and Emly’ but in 1809 he built the ‘Big Chapel’ that replaced the ‘Mathew Cathedral’ and served as a cathedral.

Archbishop Patrick Leahy (1857-1875) was appointed in 1857, and in 1862 he announced his plan to replace the ‘Big Chapel’ in Thurles, which was being used as a parish church, with a new cathedral.

The cathedral stands on the site of the mediaeval Carmelite priory and forms part of a group the other church buildings on Cathedral Street, including the Bishop’s Palace, the former seminary at Saint Patrick’s College, the presbytery and the neighbouring convents.

The style of this cathedral is informed by North Italian Romanesque architecture, and both the façade and the Baptistry are modelled on those at the cathedral in Pisa. The exterior was designed by the architect James Joseph McCarthy (1817-1882), who claimed the mantle of AWN Pugin.

Archbishop Leahy was an enthusiastic student of Roman history and architecture. McCarthy abandoned his normal preference for the Gothic revival style to accommodate Leahy’s tastes, and designed the building in the Italianate Romanesque style, modelled on the Cathedral in Pisa in Italy, with additional elements of Irish Romanesque and the hybrid Lombardic-Romanesque styles.

The Baptistry in Thurles is modelled on the Baptistry at the Cathedral in Pisa (Photograph: Patrick Comerford)

Work on the cathedral began in 1865 and it was built on a Latin cross plan. The variety of stone and the high-quality masonry in the façade, with its blind arcading, are striking.

The cathedral is oriented on a south-north axis rather than the traditional east-west axis found in most churches. The seven-stage bell tower or campanile on the west (liturgical north) side is 38 metres high and is the most important landmark in Thurles. The clock at the top of the tower was a gift of Archbishop Thomas Croke in 1895.

On the east side (liturgical south) of the cathedral, the free-standing round-plan, Byzantine-style Baptistry is an unusual feature in Ireland and resembles the Baptistry in Pisa and at other European cathedrals. The copper roof was added in 1927, and is topped by a gilt archiepiscopal cross.

The Baptistry in Pisa was completed in the 14th century, when the top storey and dome were added by Nicola and Giovanni Pisano. This is the largest baptistery in Italy, and is even a few centimetres higher than the Leaning Tower. It is known for its acoustics, and when I visited in 2012 I was treated to a short singing demonstration of this by one of the guards.

Both the campanile and the Baptistry in Thurles are integrated into the overall composition of the highly-ornate façade.

The cathedral has a three-bay gable entrance front and eight-bay aisle elevations, with side aisles and ambulatory. Barry McMullen was the main builder, and the cathedral was built at a cost of £45,000.

McCarthy was later replaced as architect by Pugin’s son-in-law, George Coppinger Ashlin (1837-1921), who completed the highly-ornate interior.

The High Altar in Thurles was donated by Pope Pius IX (Photograph: Patrick Comerford)

Inside, the cathedral has the proportions of a basilica, with an aisled nave of four bays, high round arches and a clerestory.

The architectural features in the cathedral include an impressive rose window in the façade, designed by Mayer and Co of Munich.

The 16th century marble Italian baroque tabernacle was designed by Giacomo della Porta (1537-1602), a pupil of Michelangelo, for the Church of the Gesù, the leading Jesuit church in Rome.

This tabernacle remained in the Gesù in Rome for 300 years, until it was discarded during 19th century renovations. It was bought for Thurles Cathedral by Archbishop Leahy while he was in Rome attending the First Vatican Council.

The High Altar was donated by Pope Pius IX. The pulpit, erected in 1878, has carved representations of Christ and the Four Evangelists.

The carved limestone piers are topped with lamps and cross finials, and there are cast-iron gates and railings to site boundary. These too are the work of Ashlin.

When Archbishop Leahy died on 26 January 1875, he was buried in the uncompleted cathedral. The cathedral was consecrated by his successor, Archbishop Thomas Croke (1875-1902), on 21 June 1879.

The interior of the cathedral was reordered in 1979 to meet the tastes of the post-Vatican II liturgical reforms and to mark the centenary of the consecration of the cathedral, and the reordered cathedral was reconsecrated on 21 June 1979.

The Cathedral of the Assumption, Tuam, Co Galway (Photograph: Patrick Comerford)

The Cathedral of the Assumption, Tuam, Co Galway:

The Cathedral of the Assumption off Bishop Street, Tuam, Co Galway, is the cathedral of the Roman Catholic Diocese of Tuam, which includes half of Co Galway, half of Co Mayo and part of Co Roscommon.

This is one of the finest early 19th century Roman Catholic cathedrals in Ireland and one of the finest church buildings in Ireland. From start to finish, the cathedral design was carried through by the same architect, Dominick Madden.

Dominick Madden or O’Madden was active in Dublin in the early 19th century and in the midlands and the west from 1817 until the late 1820s. In 1802-1805, he was working on several buildings in the Phoenix Park with Robert Woodgate, architect to the Board of Works. In 1808, he succeeded John Behan as measurer to the Board of Works. But he was dismissed in 1810 for irregular conduct, including the theft of furniture from the Vice-Regal Lodge, and was succeeded by Bryan Bolger.

Following his disgrace in Dublin, Madden moved to the West, where he worked for Christopher St George at Kilcolgan Castle, Co Galway (1814), for Martin Kirwan at Dalgan Park, Shrule, Co Mayo (1817-1822), as well as working at Mount Bellew, Co Galway, and Ballyfin, Co Laois.

Madden went on to design three major Roman Catholic churches in the west: Saint Jarlath’s Cathedral, Tuam, Co Galway (1827), Saint Muiredach’s Cathedral, Ballina, Co Mayo (1827), and Saint Peter and Saint Paul Pro-Cathedral, Ennis, Co Clare (1828).

However, Madden was dismissed as the architect of Saint Jarlath’s in 1829, apparently after a disagreement over the design of the east end, and Bernard Mullins (1772-1851) of Birr and Dublin was asked to act as a consultant for the completion of the cathedral.

In an anonymous letter to Archbishop Oliver Kelly of Tuam, his nephew and assistant, Peter Madden, accused the building committee and its chair, Martin Loftus, of treating his uncle unfairly and not paying him.

No more works by Dominick Madden are recorded after 1829. One account says he ‘abandoned his Irish practice to become chief engineer of one of the South American republics.’ But by 1832 he was living in Galway, and he died there in March 1837.

Inside the Cathedral of the Assumption, Tuam … designed by Dominick Madden (Photograph: Patrick Comerford)

After Madden’s dismissal, the architect Marcus Murray of Roscommon was responsible for the ornamentation of cathedral, while the cut-stone work is by his son William Murray. The stucco work is by John Daven of Galway.

The foundation stone of the cathedral was laid by Archbishop Oliver Kelly on 30 April 1827, two years before Catholic Emancipation, and the cathedral was consecrated by Archbishop Kelly’s successor, Archbishop John MacHale (1791-1881), on 18 August 1836.

Throughout the cathedral there are pointed windows with chamfered surrounds and hood-mouldings, filled with stained glass. The nave and transepts have triple-light windows, and there is a five-light East Window. The East Window has elaborate tracery and sculpted hood-moulding with a finial. Madden’s design for most of the tracery in the East Window is based on the Franciscan friary in Claregalway, Co Galway.

The side chapels have small two-light windows with cusped heads and with tracery above, and with sculpted hood-mouldings that have finials.

The three-light stained glass north window in the north transept depicts the Ascension of Christ with eleven apostles and attendant angels. It was designed and manufactured by Joshua Clarke (1858-1921) and the Harry Clarke Studios (1889-1931) of 33 North Frederick Street, Dublin, in 1907-1908. The window was commissioned by John Healy (1841-1918), Archbishop of Tuam (1903-1918).

The design for this window was also used for stained-glass windows commissioned by the Revd J Cole for Saint Patrick’s Church or Saint Paul’s French Church, Portarlington, Co Laois, on 30 November 1907, and by the Revd J Kenny for Saint Patrick’s Church, Glenamaddy, Co Galway.

The Church of the Assumption on Castle Street, Dalkey, Co Dublin … first built in 1840-1841 (Photograph: Patrick Comerford)

The Church of the Assumption, Dalkey, Co Duiblin:

I have been in the Church of the Assumption on Castle Street in Dalkey, Co Dublin, in recent years for a nephew’s wedding and for the funeral of Maeve Binchy.

The Church of the Assumption stands opposite Dalkey Castle and the ruins of Saint Begnet’s Church, and beside Archbold’s Castle. It is a Gothic Revival, granite Roman Catholic Church, at the west end and on the south side of Castle Street. It was built in 1841 and reordered and partially rebuilt 50 years later, is set on a north-south axis with the chancel located at the north end or Castle Street side.

By the beginning of the 19th century, the Catholic population of Dalkey increased due to quarrymen and workers providing granite for the pier at Dun Laoghaire. The Dublin to Kingstown Railway in 1834 brought more worshippers.

After Catholic Emancipation, Canon Bartholomew Sheridan (1787-1862) became the first Parish Priest of the newly-formed Parish of Kingstown (Dun Laoghaire) from 1829 to 1864. This has been described as ‘a mini-diocese which ran from Kingstown to Little Bray.’

Canon Sheridan called a meeting of Dalkey residents in March 1840. A site opposite the ruins of Saint Begnet’s was leased from Thomas Connolly, and a new church was built in 1840-1841.

Later, Thomas Connolly’s son, Canon James Connolly, Parish Priest of Saint Kevin’s, Harrington Street, Dublin, would donate the site on Castle Street to the new church in Dalkey.

The church was dedicated on 26 September 1841. It is a simple Gothic Revival structure in local granite and render with a square bell tower. It is on Castle Street opposite the ruins of the tenth century Church of Saint Begnet, woman and abbot, who also gives her name to the church on Dalkey Island.

At first, the church consisted only of the present nave, the altar was where the gallery is today, and the main door was 10 metres back from Castle Street. The humble walls were pebbles, mortar and earth, coated in plaster.

As Dalkey grew in the 1880s, Canon George Harold, Parish Priest of Dalkey (1880-1894), decided to extend the church out towards Castle Street and to relocate the sanctuary at the north end. Cut granite was used to build the new transepts and sanctuary, and the handsome, three-stage, stone bell tower was added at the south end of the church.

The roof was raised, and a fan-vaulted ceiling was put in place. A gallery was built and fitted with a two-manual organ by the Dublin organ-builder, John White.

The High Altar, altar rails and baptismal font were designed in 1900 by AWN Pugin’s son-in-law, George Coppinger Ashlin (1837-1921), and the work was carried out by Edmund Sharp (1853-1930), who at this stage was producing altars at the rate of almost one a week in his workshop at Brunswick Street, Dublin.

Two angels by Mayer of Munich flank the reredos. Side shrines with statues of Our Lady and the Sacred Heart in white marble are dated 1897. The mosaic work on the sanctuary floor was carried out around 1915 by Ludwig Oppenheimer. The marble panels in the sanctuary were added in 1932.

The Last Supper in marble relief on the front of the altar by Ashlin and Sharp has survived the post-Vatican II liturgical changes.

The stained-glass windows over the altar are French in origin. The Assumption of the Blessed Virgin, which gives its name to the church, is in the centre. Saint Patrick and Saint Brigid, the patrons of Ireland, flank her to left and right. These windows were restored by Abbey Stained Glass of Kilmainham in 1991.

Above the fine marble baptismal font is a painting of the Baptism of Christ executed in Rome in 1911 by G Bravi.

The plaster Stations of the Cross were restored to their original colour in 1991 by Sean McDonnell. He also sculpted the timber relief of Cardinal John Henry Newman (1801-1890), who lived at Mount Salus in Dalkey during the autumn of 1854 while establishing the Catholic University in Dublin. He wrote, ‘Tastes so differ that I do not like to talk, but I think this is one of the most beautiful places I ever saw.’

In the same niche is a plaque with the closing words from a sermon Newman preached on 19 February 1843, two years before he became a Roman Catholic:

May he support us all the day long, till the shades lengthen and the evening comes; and the busy world is hushed, and the fever of life is over, and our work is done. Then in his mercy may he give us a safe lodging, and a holy rest and peace at the last.

The church was renovated in 1991 for its 150th anniversary, and the porches and sacristy were re-ordered.

The proximity of this church to Castle Street and its relationship with the nearby mediaeval buildings, as well as its three-stage stone bell tower, give a unique historic character to this part of Castle Street.

Inside the Church of the Assumption, Dalkey … the church was redesigned and reoriented in the 1880s (Photograph: Patrick Comerford)

01 August 2023

Patrick Cosgrave and
Edward Kavanagh, two
priests from Clonegal with
Comerford family links

Father Patrick Cosgrave (1849-1894) … was related to the Comerfords of Bunclody in multiple ways

Patrick Comerford

I have been writing in recent days on this blog about a number of Jesuit priests who were closely related to the Comerford family of Bunclody, Co Wexford, including Father James Comerford (1885-1963) from Ballinakill, Co Laois, and two brothers and their cousin from Bunclody, Father Brendan Comerford Lawler (1909-1993), Father Donald Comerford Lawler (1911-1984) and Father Ray Lawler (1921-2001).

All four were also related to Father Patrick Cosgrave (1849-1894), a priest in the Diocese of Kildare and Leighlin and former curate in Ballinakill, who was from Clonegal, on the borders of Co Carlow and Co Wexford, near Bunclody, and who was only in his mid-40s when he died. There were family links too with Father Edward Kavanagh (1848-1925), who was also from Clonegal.

Father Patrick Cosgrave was the Administrator of Carlow Cathedral while Bishop Michael Comerford was the coadjutor bishop; he was a curate in Ballinakill, Co Laois, where his cousin Eliza was the wife of the hotelier Charles Comerford; and he was related to the Comerford family in many ways that are almost difficult to count.

There was a nexus of families in Clonegal in the 19th century that includes the Comerfod, Cosgrave, Doyle. Finn, Kavanagh and McDonnell families, and close inter-marriages between these families made many people first, second and third cousins in a complex web of kinships that is often difficult to untangle.

Patrick Cosgrave was born at Orchard House, Clonegal, Co Carlow, in 1849. His father was Nicholas Cosgrave (1803-1893), of Clonegal, Co Carlow, near Bunclody; his mother was Elizabeth Anne Comerford (1813-1893), of Castlequarter, Clohamon, Bunclody, Co Wexford, a daughter of Martin Comerford (ca 1777/1778-1840) of Castle Quarter and Knockanure House, Clohamon, near Newtownbarry (Bunclody), Co Wexford, fifth and youngest son of Edmund Comerford (1722-1788).

Patrick Cosgrave’s paternal grandmother, Anne (née McDonnell) Cosgrave (1766-1842), was a sister of Austin McDonnell (ca 1767-1842) of Clonegal, whose daughter Elizabeth Finn was the mother of Eliza Finn (1845-1931), who married Charles Comerford (1847-1891) of Ballinakill. Elizabeth (Cosgrave) Finn’s sister, Margaret Cosgrave (1803-1894), married William Kavanagh and was the mother of Father Edward Kavanagh (1848-1925), who also features in this story.

Patrick Cosgrave was one of three teenagers who came to live with Peter Doyle (ca 1820-ca 1910) and his wife Mary (Cosgrave) (1803-1884) at The Wastegrass in Tullow, Co Carlow, in the mid-1800s. Peter Doyle, it is said, was closely related to Michael Comerford (1830-1895), coadjutor Bishop of Kildare and Leighlin, and Mary Doyle was Patrick Cosgrave’s aunt.

Peter Doyle’s father was also Peter Doyle (1804-1851); his mother, Eleanor McDonnell (1808-1870), was a sister of Elizabeth (McDonnell) Finn (1810-1891), whose daughter Eliza married Charles Comerford (1847-1891) of Ballinakill. Peter Doyle’s paternal grandfather, James Doyle (1769-1839), was originally from Clonegal.

The younger Peter Doyle had married Mary Cosgrave, a sister of Patrick Cosgrave’s father, Edward Cosgrave. Peter and Mary Doyle had no children and the three boys who came to live with them were attending the Patrician Monastery School in Tullow to prepare them to begin studying for the priesthood.

The three, who became priests, were: Father Patrick Cosgrave, his cousin Father Edward Kavanagh, and Father J Dawson, SM, Dublin. The first cousins Patrick Cosgrave and Edward Kavanagh were both from Clonegal, Co Carlow, and they were nephews of Mary (Cosgrave) Doyle. Patrick Cosgrave’s sister, Mary Cosgrave, also came to live with the Doyles at The Wastegrass. Peter Doyle promised a gold watch to the first of the three young men to become a priest. The watch was won later by Father Dawson.

Patrick Cosgrave was educated at the Patrician Monastery, Tullow, and then entered Carlow College (1865-1873). He was ordained in 1873 for the Diocese of Kildare and Leighlin. He was a curate in Tullow, Co Carlow, Philipstown (now Daingean), Co Offaly, Carlow, Ballinakill, Co Laois, and Baltinglass, Co Wicklow, and then became the Administrator of Carlow Cathedral (1883-1887), while Michael Comerford was the coadjutor bishop.

However, his health was not able for the strain of the work in the cathedral town. The bishop arranged for him to exchange places with his cousin, Father Edward Kavanagh, curate of Ballinakill (1887-1893), and so Patrick Cosgrave returned to Ballinakill, where his cousin Eliza Comerford was living.

Even in Ballinakill, Patrick’s health was not equal to the work. At the invitation of Dr MJ Murphy, parish priest of Kildare, he spent some months in Kildare, helping there with parish work. He became curate of Ballyfin on 14 December 1893. But again he fell ill, and he died three months later on 23 March 1894.

His mother, was Elizabeth (née Comerford) Cosgrave, had died four months earlier on 14 November 1893, at the age of 80. His father, Nicholas Cosgrave of Clonegal, died eight days later on 22 November 1893 at the age of 90. They are buried in the Cosgrave family tomb along with Nicholas Cosgrave’s parents, Edward Cosgrave (1759-1834) and Anne (née McDonnell) Cosgrave (1766-1842).

Patrick Cosgrave’s sister, Mary Cosgrave (1857-1938), later inherited the Doyle farm at The Wastegrass. She married Garrett Moore of Canonsquarter, Tullow. They were the grandparents of Garrett Moore, The Wastegrass (died 2015), Paddy Moore, Tullow Hill, Mrs May Fox, Castlebar, Co Mayo, Father Nicholas Moore, parish priest of Borris, Co Carlow (died 2004), Sister Bernie Moore, Irish Sisters of Charity, Zambia (died 2007, Dublin), Mrs Rita Kearney, Kilconnor, Fenagh, Co Carlow, and Father Eddie Moore, former parish priest of Naas, Co Kildare.

Patrick Cosgrave’s cousin, Father Edward Kavanagh (1848-1925), was also from Clonegal, near Bunclody. His father was William Kavanagh (1796-1877) of Ballyredmond; his mother, Margaret Cosgrave (1803-1894), was a daughter of Edward Cosgrave and Anne (McDonnell) Cosgrave, and so he was also a first cousin of the Jesuit Father James Comerford (1885-1963).

Father Edward Kavanagh was ordained in Maynooth in 1873. Having served in various parishes, he was appointed parish priest of Ballon, Co Carlow, in 1894. During his three years there he added two porches to the Church of Saint Peter and Saint Paul, erected a marble high altar and reredos, and built national Schools in chiselled granite. He took a strong part in the anti-Parnellite campaign.

Edward Kavanagh was later Parish Priest of Monasterevin, Co Kildare, where Bishop Michael Comerford had been parish priest. He died in Naas in December 1925.

The list of parish priests in the Roman Catholic parish church in Monasterevin, including Michael Comerford and Edward Kavanagh (Photograph: Patrick Comerford)

11 August 2022

Praying with USPG and the hymns of
Vaughan Williams: Thursday 11 August 2022

Saint Clare’s Church, Graiguecullen, Co Carlow … Saint Clare is commemorated in the Church Calendar on 11 August (Photograph: Patrick Comerford)

Patrick Comerford

The Calendar of the Church of England in Common Worship today remembers Saint Clare of Assisi, Founder of the Order of Minoresses or Poor Clares (1193-1253), with a Lesser Festival, and John Henry Newman, Priest and Tractarian (1890), with a Commemoration.

Saint Clare was born in 1193 in Assisi of a wealthy family, and caught the joy of a new vision of the gospel from Saint Francis’s preaching. Escaping from home, first to the Benedictines and then to a Béguine-style group, she chose a contemplative way of life when she founded her own community, which lived in corporate poverty understood as dependence on God, with a fresh, democratic lifestyle. Clare became the first woman to write a religious Rule for women, and in it showed great liberty of spirit in dealing with earlier prescriptions. During the long years after Francis’s death, she supported his earlier companions in their desire to remain faithful to his vision, as she did. Some of her last words were: ‘Blessèd be God, for having created me.’

This year marks the 150th anniversary of the composer Ralph Vaughan Williams, whose music is celebrated throughout this year’s Proms season.

In my prayer diary for these weeks I am reflecting in these ways:

1, One of the readings for the morning;

2, Reflecting on a hymn or another piece of music by Vaughan Williams, often drawing, admittedly, on previous postings on the composer;

3, a prayer from the USPG prayer diary, ‘Pray with the World Church.’

‘I am the vine, you are the branches. Those who abide in me and I in them bear much fruit …’ (John 15: 5) … vines at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2022)

John 15: 4-10 (NRSVA):

[Jesus said:] 4 ‘Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. 5 I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. 6 Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. 8 My Father is glorified by this, that you bear much fruit and become my disciples. 9 As the Father has loved me, so I have loved you; abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love.’



Today’s reflection: ‘The Five Mystical Songs,’ 4, ‘The Call’

Ralph Vaughan Williams was the composer of symphonies, chamber music, opera, choral music, and film scores, a collector of English folk music and song. With Percy Dearmer, he co-edited the English Hymnal, in which he included many folk song arrangements as hymn tunes, and several of his own original compositions.

This morning [11 August 2022], I have chosen the hymn ‘The Call’ by the 17th century Welsh-born English priest-poet George Herbert (1593-1633).

For the weekdays this week, I am reflecting on ‘The Five Mystical Songs,’ composed by Vaughan Williams between 1906 and 1911. He conducted the first performance of the completed work at the Three Choirs Festival in Worcester on 14 September 1911.

The work, taken as one, sets four poems by George Herbert from his collection The Temple: Sacred Poems (1633).

Many of George Herbert’s poems have become hymns that are well-known and well-loved by generations of Anglicans. They include ‘Let all the world in every corner sing,’ ‘Teach me, my God and King’ and ‘King of Glory, King of Peace.’

George Herbert was the Public Orator at Cambridge for eight years, and spent only three years as a priest before he died. He was a younger contemporary of Shakespeare, and lived at a time when the English language was expanding and developing its literary capacities, aided by the publication of the King James Version of the Bible and the Book of Common Prayer.

Like most Anglicans of his day, Herbert sought to steer a middle course between the Roman Catholics and the Puritans. Perhaps he appealed to Vaughan Williams because were both men were creatively preoccupied with that age-old conflict between God and World, Flesh and Spirit, Soul and Senses.

Vaughan Williams wrote his ‘Five Mystical Songs’ for a baritone soloist, with several choices for accompaniment: piano only; piano and string quintet; TTBB chorus, a cappella; and orchestra with optional SATB chorus, the choice Vaughan Williams used at the premiere.

Like George Herbert’s simple verse, the songs are fairly direct, but have the same intrinsic spirituality as the original text. The first four songs are personal meditations in which the soloist takes a key role. They were supposed to be performed together, as a single work, but the styles of each vary quite significantly.

The first four songs are personal meditations in which the soloist takes a key role. In the fourth song, ‘The Call,’ which I have chosen for my reflections this morning [11 August 2022], the chorus does not feature at all.

Although this poem has been set to music several times, the setting by Vaughan Williams in his ‘Five Mystical Songs’ is undoubtedly the best known. Herbert placed the title ‘The Call’ over the poem in his collection The Temple, so Vaughan Williams adopted it for his setting.

This poem is included in the Irish Church Hymnal as the hymn ‘Come, my Way, my Truth, my Life’ (No 610), where it combines the first half of the version in BBC Songs of Praise (1997) with the second half in The Cambridge Hymnal (1967).

This short poem is simple and direct, and it is composed almost completely with words of one syllable.

Herbert’s poetry abounds with Scriptural allusions, drawing on both the Old Testament and the New Testament, as well as references to the liturgy of the Church of England. In this short poem, we find references to Revelation 22: 26: ‘Come, Lord Jesus …’ ‘Come’ is the call of the poet to God, but it is also the response of the poet to a call from God.

The first stanza is also a working out of Christ’s self-description in which he tells Saint Thomas that he is ‘the way, the truth and the life’ (John 14: 6). But accepting and believing this means living a life that leads to the Cross.

The second stanza has allusions to Luke 8: 16, to the banquet of the Eucharist, and to the wedding at Cana (John 2: 10).

The third stanza summarises the qualities that characterise the soul’s intimate relationship with Christ, with the final line bringing together the three keywords, Joy, Love and Heart.

4, ‘The Call’

Come, my Way, my Truth, my Life:
Such a Way, as gives us breath:
Such a Truth, as ends all strife:
Such a Life, as killeth death.

Come, my Light, my Feast, my Strength:
Such a Light, as shows a feast:
Such a Feast, as mends in length:
Such a Strength, as makes his guest.

Come, my Joy, my Love, my Heart:
Such a Joy, as none can move:
Such a Love, as none can part:
Such a Heart, as joyes in love.

Part of the ancient wall of the Franciscan Friary in Lichfield, founded in 1229, during the lifetime of Saint Clare of Assisi (Photograph: Patrick Comerford, 2022)

Today’s Prayer:

The Collect:

God of peace,
who in the poverty of the blessèd Clare
gave us a clear light to shine in the darkness of this world:
give us grace so to follow in her footsteps
that we may, at the last, rejoice with her
in your eternal glory;
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 Clare
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.

Thursday 11 August 2022:

The theme in the USPG prayer diary this week is ‘International Youth Day.’ It was introduced on Sunday by Dorothy deGraft Johnson, a Law student from Ghana.

The USPG Prayer Diary invites us to pray today in these words:

We pray for university students and young adults finding their way in life. May they be guided by the Holy Spirit in all they do.

Yesterday’s reflection

Continued tomorrow

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