Showing posts with label Ethics. Show all posts
Showing posts with label Ethics. Show all posts

27 February 2024

Red Lion Square, reminders
of Fenner Brockway, and
the death of a student
on a protest 50 years ago

The statue of Fenner Brockway (1888-1988) by Ian Walters in Red Lion Square in Holborn (Photograph: Patrick Comerford, 2024)

Patrick Comerford

During my strolls around Bloomsbury, Holborn and Fleet Street earlier this month, I visited a number of London churches that I have blogged about in recent days. But I also stopped to visit Red Lion Square, a small square in Holborn.

This square was home in the Victorian era to many of the pre-Raphaelites. It has a sculpture commemorating Fenner Brockway, a father-figure – or, perhaps, a grandparent figure – in the modern peace movement.

I remember Red Lion Square too as the place where 50 years ago Kevin Gately, a young student, was left dead during a protest against fascism and racism on 15 June 1974. He was the first person to die in a public demonstration in Britain for over half a century, and no one has ever been held responsible for his death.

Although Oliver Cromwell’s head is said to be buried in the antechapel in Sidney Sussex College, Cambridge, some sources say that after the Restoration the bodies of Cromwell, his son-in-law Henry Ireton, and a third regicide John Bradshaw, were dumped in a pit on the site of the square in 1661 after they had been exhumed and beheaded posthumously.

Red Lion Square was laid out in 1684 by Nicholas Barbon, who was active in redeveloping the City after the Great Fire of London in 1666. Barbon was the eldest son of the Fifth Monarchist Praise-God Barebone (or Barbon), who gave his name to ‘Barebone’s Parliament’, the predecessor in 1653 of Cromwell’s Protectorate. At his baptism in 1640, his father gave Nicholas an unusual tongue-twister of a baptismal name: ‘If-Jesus-Christ-had-not-died-for-thee-thou-hadst-been-damned.’

Barbon’s developments, including squares, streets and houses on the Strand, Bloomsbury, St Giles and Holborn, linked the City of London with Westminster for the first time. Red Lion Square took its name from the Red Lion Inn, reputed to be the most important pub in Holborn. It was a fashionable part of London in the 1720s, when the residents included an eminent judge Sir Bernard Hale and Sir Robert Raymond, Lord Chief Justice.

Red Lion Square was ‘beautified’ under an Act of Parliament in 1737. But, by then, it had become a ‘receptacle for rubbish, dirt and nastiness of all kinds and an encouragement to common beggars, vagabonds and other disorderly persons.’

Charles Lamb was painted at No 3 in 1826 by Henry Mayer. A generation later, many of the Pre-Raphaelites lived and worked on Red Lion Square. Dante Gabriel Rossetti lived at No 17 in 1851, while William Morris, Edward Burne-Jones and Richard Watson Dixon also lived at No 17 from 1856 to 1859. No 8 was a decorator’s shop run by Morris, Burne-Jones and others from 1860 to 1865, and it was the first headquarters of Marshall, Faulkner & Co, founded by William Morris.

At the same time as these Pre-Raphaelites were living and working in Red Lion Square, Frederick Denison Maurice (1805-1872), a towering figure in 19th century theology, lived at No 31. He was sacked as Professor of Theology at King’s College London in 1853 because of his leadership in the Christian Socialist Movement, but became a professor of theology at Cambridge in 1866.

However, Red Lion Square may have become unfashionable by 1860s. Anthony Trollope, in Orley Farm (1862), reassures his readers that one of his characters is perfectly respectable, despite living in Red Lion Square.

The landscape gardener Fanny Wilkinson laid out the square as a public garden in 1885. In 1894, the trustees of the square passed the freehold to the Metropolitan Public Gardens Association and it then passed to the London County Council.

The centrepiece of the garden today is a statue by Ian Walters (1930-2006) of Fenner Brockway (1888-1988), which was installed in 1986. There is also a bust of Bertrand Russell.

Archibald Fenner Brockway was a socialist, pacifist, vegetarian, journalist and anti-war activist. He was born in Calcutta, the son of missionary parents, the Revd William George Brockway and Frances Elizabeth (Abbey). After leaving school, he worked as a journalist and joined the Independent Labour Party (ILP) in 1907. He later recalled he was introduced to socialism through Keir Hardie. He soon became the editor of the Labour Leader (later the New Leader).

He became a vegetarian in 1908 and by 1913 he was a committed pacifist. At the outbreak of World War I, he was involved in forming the No-Conscription Fellowship to campaign against the government attempts to introduce conscription. The Labour Leader offices were raided in August 1915 and he was charged with publishing seditious material. He was acquitted but was arrested again in 1916 for distributing anti-conscription leaflets. After refusing to pay a fine, he was sent to Pentonville Prison.

He was arrested a third time for refusing to be conscripted after he was denied recognition as a conscientious objector. He was court-martialled for disobeying army orders, and was jailed in the Tower of London, in a dungeon under Chester Castle and in Walton Prison, Liverpool, before he was transferred to Lincoln Jail. There he spent some time in solitary confinement until he was released in 1919. He revisited Lincoln Jail with Éamon de Valera in 1950.

Following his release, he became an active member of the India League. He became secretary of the Independent Labour Party in 1923 and later its chair.

Brockway stood for Parliament several times, including standing against Winston Churchill in a by-election in 1924. He was elected the Labour MP for Leyton East in the general election in 1929. In Parliament he was outspoken and was once ‘named’ (suspended) by the Speaker while demanding a debate on India.

He lost his seat in 1931 and he disaffiliated from the Labour Party the following year, along with the rest of the ILP. He stood unsuccessfully for the ILP in the 1934 Upton by-election and in Norwich in the 1935 election.

He was the first chair of War Resisters’ International in 1926-1934. But, despite his long-standing pacifism, he resigned from War Resisters' International at the outbreak of the Spanish Civil War and helped to recruit British volunteers to fight Franco’s fascist forces, including Eric Blair – better known as George Orwell. He wrote a number of articles about the Spanish Civil War, and was influential in having George Orwell’s Homage to Catalonia published.

He chaired the Central Board for Conscientious Objectors throughout World War II, and continued as chair until he died. He tried to return to Parliament, but was unsuccessful as an ILP candidate in by-elections in Lancaster (1941) and Cardiff East (1942).

After World War II, he visited the British occupation zone in Germany as a war correspondent in 1946, and wrote about the visit in German Diary, published by the Left Book Club.

Brockway rejoined the Labour Party, and after an absence of over 18 years he returned to the Commons in 1950 as MP for Eton and Slough. He forced a Commons debate in 1950 when the Labour Government banished Seretse Khama from what would become Botswana after he married an English woman, an action seen an affront to apartheid South Africa.

He was one of the founders of War on Want in 1951, and from the 1950s on he regularly proposed legislation to ban racial discrimination, and spoke out against responses to the Mau Mau uprising in Kenya. He strongly opposed nuclear weapons and was a founding member of the Campaign for Nuclear Disarmament (CND).

He narrowly lost his seat in the 1964 election. Later that year, he was made a life peer, with the title Baron Brockway of Eton and of Slough in the County of Buckingham.

As Lord Brockway, he campaigned for world peace and against the war in Vietnam. With Philip Noel-Baker founded the World Disarmament Campaign in 1979. It was through these campaigns that I met him in the early 1980s. He died on 28 April 1988, six months shy of his 100th birthday.

Fenner Brockway was a prominent member of the British Humanist Association and the South Place Ethical Society. His Conway Memorial Lecture in 1986 was chaired by Michael Foot and the Brockway Room at Conway Hall on Red Lion Square is named after him.

Conway Hall – the home of the South Place Ethical Society and the National Secular Society – opens on to Red Lion Square. Many remember it to this day for the protests against a meeting by the National Front in Conway Hall on 15 June 1974. In the chaos and disorder that afternoon and the police response, Kevin Gately, a student from the University of Warwick in Coventry, was left dead.

Peter Cadogan (1921-2007), who was chairman of the South Place Ethical Society from 1970 to 1981, took the controversial decision to allow the National Front to book the meeting in Conway Hall. The counter-demonstration was organised by Liberation, a movement opposing colonialism and of which Lord Brockway was the president.

In scenes that must have been reminiscent of the Battle of Cable Street on 4 October 1936, the police led the National Front marchers around the south and east sides of Red Lion Square and into Conway Hall. A total of 51 people were arrested that day – all were counter-protesters and none was among the National Front.

Kevin Gately was 20 when he died as the result of a head injury that afternoon. He was not a member of any political organisation and he had come to London from Coventry for the day. It was his first protest march, and he was the first person to die in a public demonstration in Great Britain for at least 55 years.

A public inquiry by Lord Scarman denied there was any evidence that Gately had been killed by the police. Inquiries and reports refused to blame the police or the National Front for his death. Liberation was never involved in political violence, but the far-left groups who infiltrated the counter-demonstration never accepted any responsibility for their role in the afternoon’s mayhem. And Peter Cadogan always maintained that he had allowed the National Front to book the Conway Hall only in the interests of freedom of speech.

Kevin Gately and Blair Peach, who was killed in Southall in 1979, have been described as martyrs against fascism and racism, but they are largely forgotten.

As I stood in front of Fenner Brockway’s statue in Red Lion Square on a bright February morning, I recalled the price FD Maurice paid for his socialism, the radicalism of the Pre-Raphaelites, and how many of Fenner Brockway’s values remain relevant to the needs of Britain and the world today. But I also wondered who is going to remember Kevin Gately later this year on the 50th anniversary of his death or murder.

As I thought of this year’s inevitable general election, I thought of Fenner Brockway’s many efforts to get elected. But I realised too, 50 years after that dreadful and deadly afternoon in Red Lion Square, how many of the demands of the National Front have since become mainstream policies in the Conservative Party, including withdrawal from what became the European Union, caps on immigration and the forced deportation of vulnerable immigrants.

Red Lion Square in London, with Conway Hall in the distance to the left (Photograph: Patrick Comerford, 2024)

02 August 2022

Two new publications arrived
in the post last week

Two new publications arrived in the post last week (Photograph: Patrick Comerford, 2022)

Patrick Comerford

Covid-19 put an end to many book launches, and academic journals seldom get the same ‘launch’ as books when they are published.

Book launches are a good way of drawing a new publication to the attention of relevant magazines and the book trade. But they are also a good opportunity for contributing writers and authors to get to know one another and to discuss their shared fields of interest.

In recent months, I have been among two groups of academics who have contributed to one new book and to a new volume of a very eminent theological journal.

Reading my contributions to these publications has been a joy, but has been no substitute to receiving the actual publication into my hands, and having the pleasure not only of reading my own contributions, but also finding out who the other contributors are learning more about their specialist areas of interest.

I was away for part of last week at the High Leigh Conference Centre in Hoddesdon in Hertfordshire, taking part in the annual conference of the Anglican mission agency USPG (United Society Partners in the Gospel).

So, when I arrived back to Stony Stratford later last week, it was delightful to be with the arrival of my copies as a contributor of both a book published just before last Christmas, and a learned journal published in May.

I had received online versions of my own contributions, but I had not held either the book or the journal, nor had I had the opportunity to see who the other contributors were or to read their papers.

Birth and the Irish: a Miscellany, published just before Christmas, is edited by friend and colleague, Salvador Ryan, Professor of Ecclesiastical History in Maynooth. It follows the success of two earlier volumes he has edited and to which I also contributed: Death and the Irish: a Miscellany (2016) and Marriage and the Irish: a Miscellany (2019).

This third volume in the series on Birth, Marriage and Death among the Irish explores the experiences of birth in Ireland, and among the Irish abroad, from the seventh century to the present day.

The new book includes 78 short papers or chapters by scholars and practitioners from a range of academic disciplines and professions including anthropology, Celtic studies, folklore, history, linguistics, literature, medicine, obstetrics, pastoral care, and theology. They reflect on pregnancy, birthing, and the early period after birth over almost 1,500 years.

My two contributions to this new book, Chapters 23 and 32, are: ‘Albert Grant, the Victorian Fraudster Born in Poverty in Dublin’ (pp 104-107); and ‘Six Boys from Ballaghadereen with the Same Parents … but who was Born the Legitimate Heir?’ (pp 144-148).

The other topics discussed by the contributors include shameful birth in early Irish religious communities; pregnant behind bars in medieval Ireland; preventing and coping with unwanted pregnancies in nineteenth-century Ireland; mother and baby homes, foreign adoption in Ireland; LGBTQ surrogacy; and birth customers among the Traveling Community.

Already I have started dipping into the contributions of the other writers, and look forward to reading all of them over the next few weeks. The publishers Wordwell promise this anthology is going to be an indispensable resource for anyone interested in the social, cultural, religious, and legal history of pregnancy and birth in Ireland and among the Irish from the earliest times to the present day.

The other publication to arrive in the post in recent days is the current edition of Studies in Christian Ethics. This is the leading, peer-reviewed English-language academic journal devoted exclusively to theological questions arising in the field of Christian ethics and moral theology. The journal is published in conjunction with the Society for the Study of Christian Ethics based in the UK, whose annual conference furnishes the themed material for the first issue of each volume.

This latest edition is a special issue, with a collection of papers by mainly Orthodox theologians assembled by the guest editors, Perry Hamalis and Gayle Woloschak, and devoted to For the Life of the World: Toward a Social Ethos of the Orthodox Church. This document, issued in 2020 by the Ecumenical Patriarchate on the social ethos of the Orthodox Church, provides guidance for catechesis and ample material for moral, doctrinal and scriptural debate.

The editors say the ‘breadth and seriousness of reflection manifest in these papers will surely inspire the most searching scholarship and dialogue both within and beyond the Orthodox communion.’

The papers may have an added poignancy created by the tensions between the Russian Orthodox Church and the Ecumenical Patriarchate, worked out in some of the current divisions in Orthodoxy in Ukraine and exacerbated by responses throughout the Orthodox world to the support of the Russian Orthodox leadership for Putin’s invasion of Ukraine.

I was invited to contribute the major review article of 8,000-9,000 words and 18 pages in the current edition of Studies in Christian Ethics, critiquing the published edition of this ground-breaking document: David Bentley Hart and John Chryssavgis (eds), For the Life of the World: Toward a Social Ethos of the Orthodox Church.

This special issue of Studies in Christian Ethics has the theme, ‘A Fresh Vision for Orthodox Social Ethics: Responses to For the Life of the World.’ The topics are introduced by Perry T Hamalis of North Central College, Department of Philosophy and Religious Studies, Naperville, llinois; and Gayle E Woloschak of Northwestern University Feinberg School of Medicine, Department of Radiation Oncology, Chicago.

My fellow contributors include: the Revd Alexis Torrance, Department of Theology, University of Notre Dame; the Revd Dr Vasileios Thermos, Graduate Ecclesiastical Academy of Athens; Dr Stephen M Meawad, Caldwell University, Caldwell, New Jersey; Dr Carrie Frederick Frost, Western Washington University, Saint Sophia Ukrainian Orthodox Seminary, Bellingham; Dr Elizabeth Theokritoff, a colleague at the Institute for Orthodox Christian Studies, Cambridge; the Revd Dr Philip LeMasters, McMurry University; the Revd Dr John D Jones, Marquette University; and the Revd Dr Demetrios Harper of Holy Cross Greek Orthodox School of Theology and Holy Trinity Orthodox Seminary, New York.

The Editor of Studies in Christian Ethics, Dr Susan Frank Parsons, is Director of Pastoral Studies at the Margaret Beaufort Institute of Theology in Cambridge. The Reviews Editor is Kevin Hargaden of the Jesuit Centre for Faith and Justice, Dublin, who commissioned my paper and sent the journal to me in the post last week.

I look forward over the next week or two to reading the other contributions to this latest edition of Studies in Christian Ethics.

Birth and the Irish: a miscellany, Salvador Ryan (ed), Wordwell Books, Dublin, 288 pp, ISBN: 978-1-913934-61-3; €25.
● David Bentley Hart and John Chryssavgis (ed.), For the Life of the World: Toward a Social Ethos of the Orthodox Church (2020), reviewed by Patrick Comerford, Studies in Christian Ethics 35 (2), May 2022, pp 342-359, ISBN 0953-9468

09 July 2022

Praying with the Psalms in Ordinary Time:
9 July 2022 (Psalm 136)

‘For his mercy endures forever’ (Psalm 136) … the polyelaios in the Church of San Giorgio dei Greci (Ἅγιος Γεώργιος τῶν Ἑλλήνων) in Venice (Photograph: Patrick Comerford, 2022)

Patrick Comerford

In the Calendar of the Church, we are in Ordinary Time. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 136:

Psalm 136 is notable for the refrain which forms the second half of each verse, ‘for his steadfast love endures for ever’. In the slightly numbering system in the Greek Septuagint and Latin Vulgate, this is Psalm 135.

Together, the two psalms Psalm 135 and 136 form a single composite unit, similar in tone, vocabulary and literary structure to the group of psalms known as Hallel. Some Jewish Sages called these two psalms ‘The Great Hallel’ to distinguish them from Psalms 113-118 which they called the ‘Egyptian Hallel,’ since it contains a reference to the Exodus from Egypt.

It is likely that both psalms were written for public worship in the Temple, and both are litanies or a series of invocations said by a leader of prayer, together with congregational responses.

Psalm 136 is arranged in well-marked groups of three verses to the end of verse 18, after which follow two groups of four verses.

The former Chief Rabbi, the late Lord (Jonathan) Sacks says that originally in the Temple, the leader of prayer said the first half of each verse of Psalm 136, to which the congregation responded with the second half.

As in several other psalms, this poem opens with cosmology and ends with history. It begins with God as Creator, and continues with God as Redeemer.

The Jewish Sages related the 26 verses of this psalm to the 26 generations between Adam and the giving of the Torah – from creation to revelation.

Because of its summary of the events of the Exodus, Psalm 136 forms part of the Haggadah on Pesach.

In the Eastern Orthodox Church, Psalm 135 and Psalm 136 (134 and 135 in the Septuagint) are called the Polyeleos (Πολυέλεος) or ‘Many Mercies,’ named such after the refrain ‘for his steadfast love endures for ever,’ or ‘for his mercy endures forever’ (ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ) in Psalm 136.

The Polyeleos is sung at Orthros (Matins) of a Feast Day and at Vigils. On Mount Athos and in some Slavic traditions, it is read every Sunday at Orthros.

On Mount Athos, it is considered one of the most joyful periods of Matins-Liturgy, and the highest point of Matins. In Athonite practice, all the candles are lit, and the chandeliers are made to swing as the psalms are sung, it is also accompanied by a joyful peal of the bells and censing of the church, sometimes with a hand censer that has many bells. At vigils, it accompanies the opening of the Royal Doors and a great censing of the nave by the priests or deacons.

Because of its liturgical importance, beautiful settings for the Polyeleos have been composed by Sergei Rachmaninoff and other composers.

The name Polyeleos has given the name ‘polyelaios’ (πολυελαιος) to the chandelier in many churches in the form of a very large circle with many candles and often adorned with icons of saints. The polyelaios is suspended by a chain from the ceiling. During the chanting of the Polyeleos psalms, all the candles are lit, and it is pushed with a rod so that it turns back and forth during the singing to symbolise the presence of the angels and adding to the joy of the service. This custom is still a practice in the monasteries on Mount Athos and in many Orthodox monasteries.

The Lord made ‘the moon and stars to rule over the night’ (Psalm 136: 9) … the recent ‘Museum of the Moon’ installation in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)

Psalm 136 (NRSVA):

1 O give thanks to the Lord, for he is good,
for his steadfast love endures for ever.
2 O give thanks to the God of gods,
for his steadfast love endures for ever.
3 O give thanks to the Lord of lords,
for his steadfast love endures for ever;

4 who alone does great wonders,
for his steadfast love endures for ever;
5 who by understanding made the heavens,
for his steadfast love endures for ever;
6 who spread out the earth on the waters,
for his steadfast love endures for ever;
7 who made the great lights,
for his steadfast love endures for ever;
8 the sun to rule over the day,
for his steadfast love endures for ever;
9 the moon and stars to rule over the night,
for his steadfast love endures for ever;

10 who struck Egypt through their firstborn,
for his steadfast love endures for ever;
11 and brought Israel out from among them,
for his steadfast love endures for ever;
12 with a strong hand and an outstretched arm,
for his steadfast love endures for ever;
13 who divided the Red Sea in two,
for his steadfast love endures for ever;
14 and made Israel pass through the midst of it,
for his steadfast love endures for ever;
15 but overthrew Pharaoh and his army in the Red Sea,
for his steadfast love endures for ever;
16 who led his people through the wilderness,
for his steadfast love endures for ever;
17 who struck down great kings,
for his steadfast love endures for ever;
18 and killed famous kings,
for his steadfast love endures for ever;
19 Sihon, king of the Amorites,
for his steadfast love endures for ever;
20 and Og, king of Bashan,
for his steadfast love endures for ever;
21 and gave their land as a heritage,
for his steadfast love endures for ever;
22 a heritage to his servant Israel,
for his steadfast love endures for ever.

23 It is he who remembered us in our low estate,
for his steadfast love endures for ever;
24 and rescued us from our foes,
for his steadfast love endures for ever;
25 who gives food to all flesh,
for his steadfast love endures for ever.

26 O give thanks to the God of heaven,
for his steadfast love endures for ever.

Today’s Prayer:

The theme in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) this week has been ‘Tackling Poverty.’ It was introduced on Sunday by Niall Cooper, Director at Church Action on Poverty.

Saturday 9 July 2022:

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

We pray for our political leaders that they may learn to make better provision for those living in poverty.

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

02 July 2022

Praying with the Psalms in Ordinary Time:
2 July 2022 (Psalm 129)

‘Let them be like the grass on the housetops that withers before it grows up’ (Psalm 129: 6) … rooftop gardens in Southwark (Photograph: Patrick Comerford)

Patrick Comerford

In the Calendar of the Church, we are in Ordinary Time. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 129:

Psalm 129 is the tenth in a series of 15 short psalms (Psalm 120-134) known as the ‘Songs of Ascents.’ These psalms begin with the Hebrew words שיר המעלות‎ (Shir Hama’a lot). In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is counted as Psalm 128. It is sometimes known by its opening words in Latin, Saepe expugnaverunt me.

Many scholars say these psalms were sung by worshippers as they ascended the road to Jerusalem to attend the three pilgrim festivals. Others say they were sung by the Levite singers as they ascended the 15 steps to minister at the Temple in Jerusalem.

The Mishnah notes the correspondence between the 15 songs and the 15 steps between the men’s court and the women’s courtyards in the Temple. A Talmudic legend says King David composed or sang the 15 songs to calm the rising waters at the foundation of the Temple.

One view says the Levites first sang the Songs of Ascent at the dedication of Solomon’s Temple during the night of 15 Tishri 959 BCE. Another study suggests they were composed for a celebration after Nehemiah’s rebuilding of the walls of Jerusalem in 445 BCE. Others suggest they may originally have been songs sung by the exiles returning from Babylon, ascending to Jerusalem or individual poems later collected together and given the title linking them to pilgrimage after the Babylonian captivity.

These psalms are cheerful and hopeful, and they place an emphasis on Zion. They were suited for being sung because of their poetic style and the sentiments they express. They are brief, almost like epigrams, and they are marked by the use of a keyword or repeated phrase that serves as a rung on which the poem ascends to its final theme.

Psalm 129 may date from the post-exilic period, after the year 539 BCE. It was probably a pilgrimage song, sung as people walked to Jerusalem for a major festival.

This is a short psalm eight verses. It is probable that this psalm was composed during a time of trouble, of war, or of persecution. But it is not known why is was included among the ‘Songs of Ascent.’

Psalm 129 depicts the distress of the people in exile. Verses 6-8 may be a lament for the downfall of their present adversaries. It contains no appeal to God for salvation or thanksgiving for an ameliorated situation.

Verses 6-8 depict the transience of the peoples exilic existence. The psalmist likens the people to the roof-top grass that withers rapidly. The rooftop grass evokes the poverty and the landlessness of the people that compel them to utilise their rooftops to grow crops that yield so little that there is almost nothing to harvest.

This situation stands in contrast to the divine blessing of the agriculture in the Land of Israel. The psalmist seeks to convey the harsh reality of the exile. He juxtaposes this situation against the much awaited future and against the abundant Divine blessing of the past.

‘Those who plough ploughed on my back; they made their furrows long’ (Psalm 129: 3) … a sculpture in Kanturk, Co Cork, of Thady Kelleher (1935-2004), World and All-Ireland Ploughing Champion (Photograph: Patrick Comerford)

Psalm 129 (NRSVA):

A Song of Ascents.

1 ‘Often have they attacked me from my youth’
—let Israel now say—
2 ‘often have they attacked me from my youth,
yet they have not prevailed against me.
3 Those who plough ploughed on my back;
they made their furrows long.’
4 The Lord is righteous;
he has cut the cords of the wicked.
5 May all who hate Zion
be put to shame and turned back.
6 Let them be like the grass on the housetops
that withers before it grows up,
7 with which reapers do not fill their hands
or binders of sheaves their arms,
8 while those who pass by do not say,
‘The blessing of the Lord be upon you!
We bless you in the name of the Lord!’

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) has been ‘Ethics and Leadership.’ It was introduced on Sunday by Andy Flannagan, Executive Director of Christians in Politics.

Saturday 2 July 2022:

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

We pray for the grace and honesty to disagree well. May we respect and love each other, starting conversations from a place of care and consideration.

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

01 July 2022

Praying with the Psalms in Ordinary Time:
1 July 2022 (Psalm 128)

‘Your wife will be like a fruitful vine within your house’ (Psalm 128: 3) … a fruitful vine in the walled garden at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2022)

Patrick Comerford

In the Calendar of the Church, we are in Ordinary Time. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 128:

Psalm 128 is the ninth in a series of 15 short psalms (Psalm 120-134) known as the ‘Songs of Ascents.’ These psalms begin with the Hebrew words שיר המעלות‎ (Shir Hama’a lot). In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is counted as Psalm 127. It is sometimes known by its opening words in Latin, Beati omnes qui timent Dominum.

Many scholars say these psalms were sung by worshippers as they ascended the road to Jerusalem to attend the three pilgrim festivals. Others say they were sung by the Levite singers as they ascended the 15 steps to minister at the Temple in Jerusalem.

The Mishnah notes the correspondence between the 15 songs and the 15 steps between the men’s court and the women’s courtyards in the Temple. A Talmudic legend says King David composed or sang the 15 songs to calm the rising waters at the foundation of the Temple.

One view says the Levites first sang the Songs of Ascent at the dedication of Solomon’s Temple during the night of 15 Tishri 959 BCE. Another study suggests they were composed for a celebration after Nehemiah’s rebuilding of the walls of Jerusalem in 445 BCE. Others suggest they may originally have been songs sung by the exiles returning from Babylon, ascending to Jerusalem or individual poems later collected together and given the title linking them to pilgrimage after the Babylonian captivity.

These psalms are cheerful and hopeful, and they place an emphasis on Zion. They were suited for being sung because of their poetic style and the sentiments they express. They are brief, almost like epigrams, and they are marked by the use of a keyword or repeated phrase that serves as a rung on which the poem ascends to its final theme.

Psalm 128 may date from the post-exilic period, after the year 539 BCE. It was probably a pilgrimage song, sung as people walked to Jerusalem for a major festival.

This is a short psalm only six verses, and discusses the blessed state of those who follow God.

Those who hold God in awe will be joyful; they are those who follow God’s ways. If we do so, we will be prosperous, enjoying the results of our hard work and living in harmony with God.

The promises of large families and the guarantee of heirs was a blessing in an age of high infant mortality. Verses 5-6 form a blessing, perhaps pronounced by a priest. The prosperity of Jerusalem was fundamental to the happiness of the people, who prayed that God would bless the people in the community from Zion, his dwelling place in the Temple.

These concluding verses also include a well-known blessing at traditional weddings in rural Ireland: ‘May you live to see your children’s children.’ The Book of Proverbs celebrates the same idea: ‘Children’s children are the crown of old men’ (Proverbs 17: 6).

The concluding prayer for peace upon Israel also appears in Psalm 125 and is a ‘detached clause.’

‘Your children will be like olive shoots’ (Psalm 128: 3) … the olive tree is an essential part of life in Crete (Photograph: Patrick Comerford)

Psalm 128 (NRSVA):

A Song of Ascents.

1 Happy is everyone who fears the Lord,
who walks in his ways.
2 You shall eat the fruit of the labour of your hands;
you shall be happy, and it shall go well with you.

3 Your wife will be like a fruitful vine
within your house;
your children will be like olive shoots
around your table.
4 Thus shall the man be blessed
who fears the Lord.

5 The Lord bless you from Zion.
May you see the prosperity of Jerusalem
all the days of your life.
6 May you see your children’s children.
Peace be upon Israel!

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Ethics and Leadership.’ It was introduced on Sunday by Andy Flannagan, Executive Director of Christians in Politics.

Friday 1 July 2022:

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

Let us pray for the work of Christians in Parliament as they support MPs, peers and the many parliamentary staff who work in the Houses of Parliament.

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

30 June 2022

Praying with the Psalms in Ordinary Time:
30 June 2022 (Psalm 127)

‘Nisi Dominus’ … the inscription over the door of Rothenburg House on High Street, Stony Stratford, designed by Edward Swinfen Harris, quotes the opening words of Psalm 127 (Photograph: Patrick Comerford, 2022)

Patrick Comerford

In the Calendar of the Church, we are in Ordinary Time. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 127:

Psalm 127 is the eighth in a series of 15 short psalms (Psalm 120-134) known as the ‘Songs of Ascents.’ These psalms begin with the Hebrew words שיר המעלות‎ (Shir Hama’a lot). In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is counted as Psalm 126. It is sometimes known by its opening words in Latin, Nisi Dominus.

Many scholars say these psalms were sung by worshippers as they ascended the road to Jerusalem to attend the three pilgrim festivals. Others say they were sung by the Levite singers as they ascended the 15 steps to minister at the Temple in Jerusalem.

The Mishnah notes the correspondence between the 15 songs and the 15 steps between the men’s court and the women’s courtyards in the Temple. A Talmudic legend says King David composed or sang the 15 songs to calm the rising waters at the foundation of the Temple.

One view says the Levites first sang the Songs of Ascent at the dedication of Solomon’s Temple during the night of 15 Tishri 959 BCE. Another study suggests they were composed for a celebration after Nehemiah’s rebuilding of the walls of Jerusalem in 445 BCE. Others suggest they may originally have been songs sung by the exiles returning from Babylon, ascending to Jerusalem or individual poems later collected together and given the title linking them to pilgrimage after the Babylonian captivity.

These psalms are cheerful and hopeful, and they place an emphasis on Zion. They were suited for being sung because of their poetic style and the sentiments they express. They are brief, almost like epigrams, and they are marked by the use of a keyword or repeated phrase that serves as a rung on which the poem ascends to its final theme.

This the only one among the 15 ‘Songs of Ascents’ attributed to Solomon rather than David: ‘A Song of Ascents. Of Solomon.’

Psalm 127 says a safe home and a large family are the Lord’s gifts.

The text is divided into five verses, with two wise sayings (verses 1-2 and 3-5). The first two verses (verses 1-2) express the notion that ‘without God, all is in vain’, popularly summarised in Latin in the motto Nisi Dominus Frustra. They say anxiety has no place in the life of the faithful.

The second part (verses 3-5) describe children as God’s blessing, and say the gift of many stalwart sons makes a father feel secure.

In Jewish tradition, Psalm 127 is recited as a prayer for protection of a new-born infant. According to Jewish tradition, Psalm 127 was written by David and dedicated to his son Solomon, who would build the First Temple. According to the French mediaeval rabbi, David Kimhi (Radak), verses 3-5 express David’s feelings about his son Solomon. Another French mediaeval rabbi, Shlomo Yitzchaki, said these verses refer to the students of a Torah scholar, who are called his ‘sons.’

The Midrash Tehillim interprets the opening verses of the psalm as referring to teachers and students of Torah. On the watchmen of the city mentioned in verse 1, Rabbi Hiyya, Rabbi Yosi, and Rabbi Ammi said, ‘The [true] watchmen of the city are the teachers of Scripture and instructors of Oral Law.’

On ‘the Lord gives’ in verse 2, the Midrash explains that God ‘gives’ life in the world to come to the wives of Torah scholars because they deprive themselves of sleep to support their husbands.

The translation of the psalm presents some difficulties, especially in verses 2 and 4. Jerome, in a letter to Marcella in the year 384, laments that Origen’s notes on this psalm no longer exist, and discusses the various possible translations of לֶחֶם הָעֲצָבִים‎ (‘bread of sorrows’ (KJV), ‘bread of anxious toil’ (NRSVA), after the panem doloris of Vulgata Clementina).

Jerome’s own translation is panem idolorum, ‘bread of idols,’ following the Septugiant (LXX). The phrase בְּנֵי הַנְּעוּרִֽים‎ (‘children of the youth’ (KJV), ‘sons of one’s youth (NRSVA)), is translated in the Septuagint (LXX) as υἱοὶ τῶν ἐκτετιναγμένων, (‘children of the outcast’).

There are two possible interpretations of the phrase כֵּן יִתֵּן לִֽידִידֹו שֵׁנָֽא‎ ‘for he gives sleep to his beloved’ (verse 2, NRSVA). The word ‘sleep’ may either be the direct object (LXX, Vulgate, KJV, NRSVA), or an accusative used adverbially, ‘in sleep,’ meaning ‘while they are asleep.’ The latter interpretation fits the context of the verse much better, contrasting the ‘beloved of the Lord’ who receive success without effort, as it were ‘while they sleep’ with the sorrowful and fruitless toil of those not so blessed.

This sentiment is paralleled in Proverbs 10: 22, ‘The blessing of the Lord makes rich, and he adds no sorrow with it’ (NRSVA).

English translations have been reluctant to emend the traditional translation, due to the long-standing association of this verse with sleep being the gift of God. And so it is that Elizabeth Barrett Browning uses the phrase ‘He giveth his beloved Sleep’ as the last line of each stanza in her poem ‘The Sleep.’

Psalm 127 is sometimes called ‘the builders’ psalm,’ because of the opening verse and because of the similarity between the Hebrew words for sons (banim) and builders (bonim).

The phrase Nisi Dominus Frustra (‘Without God, it is in vain’) is a popular motto often inscribed on buildings. It has been the motto of Edinburgh since 1647, it was the motto of the former Borough of Chelsea, and it is the motto of several schools, including Mount Temple School, Dublin.

The Vulgate text, Nisi Dominus, has been set to music by many Renaissance and Baroque composers, often as part of vespers, including Monteverdi, Charpentier, Handel and Vivaldi.

‘Unless the Lord builds the house, those who build it labour in vain’ (Psalm 127: 1) … scaffolding against the west wall inside the Basilica in Torcello, Venice (Photograph: Patrick Comerford)

Psalm 127 (NRSVA):

A Song of Ascents. Of Solomon.

1 Unless the Lord builds the house,
those who build it labour in vain.
Unless the Lord guards the city,
the guard keeps watch in vain.
2 It is in vain that you rise up early
and go late to rest,
eating the bread of anxious toil;
for he gives sleep to his beloved.

3 Sons are indeed a heritage from the Lord,
the fruit of the womb a reward.
4 Like arrows in the hand of a warrior
are the sons of one’s youth.
5 Happy is the man who has
his quiver full of them.
He shall not be put to shame
when he speaks with his enemies in the gate.

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Ethics and Leadership.’ It was introduced on Sunday by Andy Flannagan, Executive Director of Christians in Politics.

Thursday 30 June 2022:

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

We pray for greater accountability and transparency in the political sphere, with trust and dignity at the heart of political processes.

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

29 June 2022

Praying with the Psalms in Ordinary Time:
29 June 2022 (Psalm 126)

‘Then was our mouth filled with laughter and our tongue with songs of joy’ (Psalm 126: 2) … a sign in a café in Rathkeale, Co Limerick (Photograph: Patrick Comerford)

Patrick Comerford

In the Calendar of the Church, today commemorates Saint Peter and Saint Paul Apostles. This time of the year is known in Anglican tradition as Petertide, one of the two traditional periods for the ordination of new priests and deacons – the other being Michaelmas, around 29 September.

The Cambridge poet-priest Malcolm Guite says on his blog that Saint Peter’s Day and this season is appropriate for ordinations because Saint Peter is ‘the disciple who, for all his many mistakes, knew how to recover and hold on, who, for all his waverings was called by Jesus “the rock,” who learned the threefold lesson that every betrayal can ultimately be restored by love.’

Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 126:

Psalm 126 is the seventh in a series of 15 short psalms (Psalm 120-134) known as the ‘Songs of Ascents.’ These psalms begin with the Hebrew words שיר המעלות‎ (Shir Hama’a lot). In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is counted as Psalm 125. It is sometimes known by its opening words in Latin, In convertendo Dominus.

Many scholars say these psalms were sung by worshippers as they ascended the road to Jerusalem to attend the three pilgrim festivals. Others say they were sung by the Levite singers as they ascended the 15 steps to minister at the Temple in Jerusalem.

The Mishnah notes the correspondence between the 15 songs and the 15 steps between the men’s court and the women’s courtyards in the Temple. A Talmudic legend says King David composed or sang the 15 songs to calm the rising waters at the foundation of the Temple.

One view says the Levites first sang the Songs of Ascent at the dedication of Solomon’s Temple during the night of 15 Tishri 959 BCE. Another study suggests they were composed for a celebration after Nehemiah’s rebuilding of the walls of Jerusalem in 445 BCE. Others suggest they may originally have been songs sung by the exiles returning from Babylon, ascending to Jerusalem or individual poems later collected together and given the title linking them to pilgrimage after the Babylonian captivity.

These psalms are cheerful and hopeful, and they place an emphasis on Zion. They were suited for being sung because of their poetic style and the sentiments they express. They are brief, almost like epigrams, and they are marked by the use of a keyword or repeated phrase that serves as a rung on which the poem ascends to its final theme.

Jewish scholarship pairs Psalm 126 with Psalm 137, with Psalm 137 commemorating the beginning of the Babylonian exile, and Psalm 126 describing the end of that exile.

The grammatical structure of the psalm, however, suggests that it is talking both about a past redemption (from Babylonian captivity, in verse 1) and a future redemption (the permanent return of the exiles at the end of days, in verse 4).

Alternately, modern Jewish commentators suggest that the second half of the psalm refers to the redemption of the land of Israel from agricultural drought.

Psalm 126 is a short psalm of seven verses. The Psalm is a liturgical song for use in public worship.

When the people first returned from exile in Babylon, they hardly believed their good fortune, and they were ‘like those who dream.’ So great was their success that other nations recognised God’s mighty works on their behalf, and the people rejoiced.

But, after the initial euphoria, they realise that ordinary, daily life is difficult. They ask God to restore our fortunes, and that the land be refreshed and be made fruitful with the waters of free-flowing rivers.

They may be sorrowful as they sow, but they still hope to gather the harvest in joyfulness, as God once more acts on our behalf.

All creation gives praise to God, and good times and bad times should both remind us not just of each season, but of the needs of others:

Those who sowed with tears
will reap with songs of joy.
Those who went out weeping, carrying the seed,
will come again with joy, shouldering their sheaves
(Psalm 126: 6).

‘Those who go out weeping, bearing the seed, will come back with shouts of joy, bearing their sheaves with them ’ (Psalm 126: 7) … harvest themes in windows by Johnny Murphy and Reiltín Murphy (1982) in the Bishop O’Brien Memorial Chapel in Saint Saviour’s Dominican Church, Limerick (Photograph: Patrick Comerford, 2021)

Psalm 126 (NRSVA):

A Song of Ascents.

1 When the Lord restored the fortunes of Zion,
we were like those who dream.
2 Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then it was said among the nations,
‘The Lord has done great things for them.’
3 The Lord has done great things for us,
and we rejoiced.

4 Restore our fortunes, O Lord,
like the watercourses in the Negeb.
5 May those who sow in tears
reap with shouts of joy.
6 Those who go out weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
carrying their sheaves.

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Ethics and Leadership.’ It was introduced on Sunday by Andy Flannagan, Executive Director of Christians in Politics.

Wednesday 29 June 2022 (Saint Peter and Saint Paul, Apostles):

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

Lord, give us the courage to stand up for what is right. As the Church, may we let our voices be heard on political issues which affect us all.

Yesterday’s reflection

Continued tomorrow

Saint Peter and Saint Paul in a pair of stained glass windows in Saint John’s Church, Wall, near Lichfield (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

28 June 2022

Praying with the Psalms in Ordinary Time:
28 June 2022 (Psalm 125)

‘The just shall not put their hands to evil’ (Psalm 125: 3) … the courthouse in Skibbereen, Co Cork (Photograph: Patrick Comerford, 2021)

Patrick Comerford

In the Calendar of the Church, we are in Ordinary Time. The Calendar of the Church today commemorates Saint Irenaeus, Bishop of Lyons and Teacher of the Faith. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 125:

Psalm 125 is the sixth in a series of 15 short psalms (Psalm 120-134) known as the ‘Songs of Ascents.’ These psalms begin with the Hebrew words שיר המעלות‎ (Shir Hama’a lot). In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is counted as Psalm 124. It is sometimes known by its opening words in Latin, Qui confidunt in Domino.

Many scholars say these psalms were sung by worshippers as they ascended the road to Jerusalem to attend the three pilgrim festivals. Others say they were sung by the Levite singers as they ascended the 15 steps to minister at the Temple in Jerusalem.

The Mishnah notes the correspondence between the 15 songs and the 15 steps between the men’s court and the women’s courtyards in the Temple. A Talmudic legend says King David composed or sang the 15 songs to calm the rising waters at the foundation of the Temple.

One view says the Levites first sang the Songs of Ascent at the dedication of Solomon’s Temple during the night of 15 Tishri 959 BCE. Another study suggests they were composed for a celebration after Nehemiah’s rebuilding of the walls of Jerusalem in 445 BCE. Others suggest they may originally have been songs sung by the exiles returning from Babylon, ascending to Jerusalem or individual poems later collected together and given the title linking them to pilgrimage after the Babylonian captivity.

These psalms are cheerful and hopeful, and they place an emphasis on Zion. They were suited for being sung because of their poetic style and the sentiments they express. They are brief, almost like epigrams, and they are marked by the use of a keyword or repeated phrase that serves as a rung on which the poem ascends to its final theme.

Psalm 125 is short psalm of five verses. This psalm is a prayer expressing trust in God, likening Divine protection to the hills that surround Jerusalem.

Power and wealth do not make someone strong and firm like a mountain, but trust in God or faith. Those who have power and privilege may be wicked, but we are called to be good and ‘true of heart.’

The concluding prayer for peace upon Israel is heard once again at the end of Psalm 128. This phrase, ‘Peace be on Israel,’ became popular in later times and is found as part of the mosaic in the Byzantine synagogue in Jericho, dating from the sixth century CE.

‘The righteous may not stretch out their hands to do wrong’ (Psalm 125: 3) … ‘Healing Hands,’ a sculpture by Shane Gilmore in grounds of the Cathedral of Saint Peter and Saint Paul in Ennis, Co Clare (Photograph: Patrick Comerford, 2021)

Psalm 125 (NRSVA):

A Song of Ascents.

1 Those who trust in the Lord are like Mount Zion,
which cannot be moved, but abides for ever.
2 As the mountains surround Jerusalem,
so the Lord surrounds his people,
from this time on and for evermore.
3 For the sceptre of wickedness shall not rest
on the land allotted to the righteous,
so that the righteous may not stretch out
their hands to do wrong.
4 Do good, O Lord, to those who are good,
and to those who are upright in their hearts.
5 But those who turn aside to their own crooked ways
the Lord will lead away with evildoers.
Peace be upon Israel!

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Ethics and Leadership.’ It was introduced on Sunday by Andy Flannagan, Executive Director of Christians in Politics.

Tuesday 28 June 2022:

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

We pray for good relationships between churches, local communities and Members of Parliament. May they work together for the common good.

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

27 June 2022

Praying with the Psalms in Ordinary Time:
27 June 2022 (Psalm 124)

‘Then would the waters have overwhelmed us and the torrent gone over our soul; over our soul would have swept the raging waters’ (Psalm 124: 4) … ‘Why is this night different from all other nights?’ … the Four Questions (Ma Nishtanah) in a page from Arthur Szyk’s ‘Haggadah’ (Łódź, 1935)

Patrick Comerford

In the Calendar of the Church, we are in Ordinary Time. The Caleendar of the Church today commemorates Saint Cyril, Bishop of Alexandria and Teacher of the Faith. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 124:

Psalm 124 is the fifth in a series of 15 short psalms (Psalm 120-134) known as the ‘Songs of Ascents.’ These psalms begin with the Hebrew words שיר המעלות‎ (Shir Hama’a lot). In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is counted as Psalm 123. It is sometimes known by its Latin opening words, Ad te levavi oculos meos.

Many scholars say these psalms were sung by worshippers as they ascended the road to Jerusalem to attend the three pilgrim festivals. Others say they were sung by the Levite singers as they ascended the 15 steps to minister at the Temple in Jerusalem.

The Mishnah notes the correspondence between the 15 songs and the 15 steps between the men’s court and the women’s courtyards in the Temple. A Talmudic legend says King David composed or sang the 15 songs to calm the rising waters at the foundation of the Temple.

One view says the Levites first sang the Songs of Ascent at the dedication of Solomon’s Temple during the night of 15 Tishri 959 BCE. Another study suggests they were composed for a celebration after Nehemiah’s rebuilding of the walls of Jerusalem in 445 BCE. Others suggest they may originally have been songs sung by the exiles returning from Babylon, ascending to Jerusalem or individual poems later collected together and given the title linking them to pilgrimage after the Babylonian captivity.

These psalms are cheerful and hopeful, and they place an emphasis on Zion. They were suited for being sung because of their poetic style and the sentiments they express. They are brief, almost like epigrams, and they are marked by the use of a keyword or repeated phrase that serves as a rung on which the poem ascends to its final theme.

Psalm 124 is a short psalm of eight verses, and is sometimes known by its opening words in Latin, Nisi quia Dominus. In the slightly different numbering in the Greek Septuagint and the Latin Vulgate, this is Psalm 123.

This is a psalm of thanksgiving, using – as so often in the Psalms – a rapid succession of different images, recalling the Exodus and the escape from slavery in Egypt.

The people have been in danger of being swallowed up or swept away, as in a flood, a prey to the enemy’s teeth, captured in a hunter’s trap.

The images do not coalesce into one single metaphor. Rather, they combine to express a mood – in this case, the sense of sudden release from danger.

I often wonder how, during the horrors of the Holocaust, suffering Jews could possibly have sung the words of Psalm 124:

If it had not been the Lord who was on our side
– let Israel now say –
if it had not been the Lord who was on our side,
when our enemies attacked us,
then they would have swallowed us up alive,
when their anger was kindled against us …
(Psalm 124: 1-3).

Yet they maintained the hope and the expectation that God can and would act through political decision-making to protect the rights of the vulnerable, the abused and the violated. For, as the Psalmist says, and as we – and all children – should be able to sing:

Our help is in the name of the Lord,
who made heaven and earth
(Psalm 124: 8).

‘Our help is in the name of the Lord, who made heaven and earth’ (Psalm 124: 8) … sunset on the River Deel and the Shannon Estuary at Askeaton, Co Limerick (Photograph: Patrick Comerford)

Psalm 124 (NRSVA):

A Song of Ascents. Of David.

1 If it had not been the Lord who was on our side
—let Israel now say—
2 if it had not been the Lord who was on our side,
when our enemies attacked us,
3 then they would have swallowed us up alive,
when their anger was kindled against us;
4 then the flood would have swept us away,
the torrent would have gone over us;
5 then over us would have gone
the raging waters.

6 Blessed be the Lord,
who has not given us
as prey to their teeth.
7 We have escaped like a bird
from the snare of the fowlers;
the snare is broken,
and we have escaped.

8 Our help is in the name of the Lord,
who made heaven and earth.

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Ethics and Leadership.’ It was introduced yesterday by Andy Flannagan, Executive Director of Christians in Politics.

Monday 27 June 2022:

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

Let us give thanks for the work of Christians in Politics. May we encourage our fellow Christians to get involved in the decision making process.

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

26 June 2022

Praying with the Psalms in Ordinary Time:
26 June 2022 (Psalm 123)

‘To you I lift up my eyes’ (Psalm 123: 1) … the London Eye at night (Photograph: Patrick Comerford) Patrick Comerford

In the Calendar of the Church, we are in Ordinary Time, and today is the Second Sunday after Trinity (26 June 2022). Later this morning, I hope to attend the Parish Eucharist in the Church of Saint Mary and Saint Giles in Stony Stratford.

Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 123:

Psalm 123 is the fourth in a series of 15 short psalms (Psalm 120-134) known as the ‘Songs of Ascents.’ These psalms begin with the Hebrew words שיר המעלות‎ (Shir Hama’a lot). In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is counted as Psalm 122. It is sometimes known by its Latin opening words, Ad te levavi oculos meos.

Many scholars say these psalms were sung by worshippers as they ascended the road to Jerusalem to attend the three pilgrim festivals. Others say they were sung by the Levite singers as they ascended the 15 steps to minister at the Temple in Jerusalem.

The Mishnah notes the correspondence between the 15 songs and the 15 steps between the men’s court and the women’s courtyards in the Temple. A Talmudic legend says King David composed or sang the 15 songs to calm the rising waters at the foundation of the Temple.

One view says the Levites first sang the Songs of Ascent at the dedication of Solomon’s Temple during the night of 15 Tishri 959 BCE. Another study suggests they were composed for a celebration after Nehemiah’s rebuilding of the walls of Jerusalem in 445 BCE. Others suggest they may originally have been songs sung by the exiles returning from Babylon ascending to Jerusalem, or individual poems later collected together and given the title linking them to pilgrimage after the Babylonian captivity.

These psalms are cheerful and hopeful, and they place an emphasis on Zion. They were suited for being sung because of their poetic style and the sentiments they express. They are brief, almost like epigrams, and they are marked by the use of a keyword or repeated phrase that serves as a rung on which the poem ascends to its final theme.

Psalm 123 is a short psalm of four verses. This is a prayer for deliverance from enemies.

Verses 1-3 speak of humble submission to God’s will. We look with our eyes to God, seeking his mercy (verse 3). The speakers here are Israel or an oppressed group within Israel, and they seek God’s help and mercy, having had their fill of contempt, the scorn of the powerful, and derision.

Scorn and contempt have been laid upon the people, and they are either incapable or unwilling to fight against it alone. They turn to the Lord with confidence that they will receive mercy.

An important dimension of mercy, רַחֵ֖ם (see Isaiah 49: 15), is that it can be understood as the tender love a mother has for her children. The psalmist’s wish is for the Lord to show motherly care for the people.

If you feel that there is no place to turn, no one to help, will you turn to the Lord for mercy?

In fact, will you turn to the Lord first?

Consider the innocent of the world, those suffering oppression, hunger, disease, those living in war-torn regions, those who have been kidnapped, refugees, asylum seekers and migrants, children separated from their parents and families as they flee in search of freedom, yet are treated with contempt when they arrive on these shores.

Can you pray to the Lord for mercy for them?

‘Have mercy upon us, O Lord, have mercy upon us, for we have had more than enough of contempt’ (Psalm 123: 3) … ‘Humanity’s Contempt for Humanity’ by Peter Walker in the ‘Consequence of War’ exhibition in Lichfield Cathedral in 2018 (Photograph: Patrick Comerford)

Psalm 123 (NRSVA):

A Song of Ascents.

1 To you I lift up my eyes,
O you who are enthroned in the heavens!
2 As the eyes of servants
look to the hand of their master,
as the eyes of a maid
to the hand of her mistress,
so our eyes look to the Lord our God,
until he has mercy upon us.

3 Have mercy upon us, O Lord, have mercy upon us,
for we have had more than enough of contempt.
4 Our soul has had more than its fill
of the scorn of those who are at ease,
of the contempt of the proud.

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Ethics and Leadership,’ and is introduced today by Andy Flannagan, Executive Director of Christians in Politics. He writes:

‘We shouldn’t disconnect ethics from leadership. Politics isn’t just about getting things done, and when you study any organisation, you’ll discover they are built in the image of their leaders. Just like business leaders, political leaders establish the culture and are role models and influencers of the public square.

‘If, as Genesis says, we are created in the image of God (Imago Dei), then we are called to govern because He governs. And we are called to govern in a way that represents Him to the world. The link between governance and character shouldn’t be bypassed, as it often is in our current public square.

‘At Christians in Politics, we believe in the importance of developing character and being true to the ‘distinctive mark’ we’ve been given by God. Yes, we are made in the image of God, but our character develops over time only through accountable relationships and discipleship. Our hope is that the next generation of public leaders is better supported and nourished than the previous generation. Our hope is that they will have people alongside them holding up their arms and calling them back to the Imago Dei engraved in their lives.

Sunday 26 June 2022:

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

King of kings,
teach us how to be humble and caring leaders.
May we be wise in our decisions and
thoughtful in our actions.

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

26 April 2022

Why academics should resist
these tempting invitations
from predatory journals

Predatory Publishing … an image from the website ‘The Scholarly Kitchen

Patrick Comerford

I was cleaning out my Spam folder in my email account the other day when I came across an interesting invitation. At first I was surprised. Had I simply emptied my Spam folder without going through each message individually, I might have missed an invitation to contribute articles to the International Journal of Philosophy and to join the journal’s editorial board and reviewer team.

The invitation certainly managed to massage my ego … well, at least for a moment or two. I rescued the email from the Spam folder, and started to read it with a little more attention.

The message claimed the International Journal of Philosophy (IJP) ‘is a double-anonymous peer reviewed international scientific journal. Our journal is created with the goal of facilitating academic communications in fields related to philosophy.’

It seems the invitation had come my way because people at the journal had ‘noticed that your published work titled ‘For the Life of the World: Toward a Social Ethos of the Orthodox Church’ has caught great attention.’ They told me they feel honoured ‘if you could contribute articles to our journal and join the Editorial Board/Reviewer Team.’

Was I being asked to join the ‘Editorial Board’ or the ‘Editorial Committee’ of the International Journal of Philosophy? Why did they feel so honoured, after all my paper has been published only recently in the in the current edition of Studies in Christian Ethics.

Studies in Christian Ethics is the leading English-language journal in theological ethics in Europe. It offers first-rate work by British theologians and ethicists, but also showcases the best in North American and Continental scholarship in the field.

However, my paper in this journal makes no reference to my academic qualifications, experience or background, and simply identifies me as of ‘Saint Mary’s Cathedral, Limerick.’ There are no references to my degrees, previous books and papers, to the places where I have worked as an academic, or the reasons why the editors and reviewers of Studies in Christian Ethics thought I was the appropriate person to write this paper.

I read the invitation more carefully.

I was addressed ‘Dear Comerford, P,’ and the author of the letter signed off ‘Assistant, Editorial Office of International Journal of Philosophy’. I had no titles or qualifications, not even a full first name; the writer of the letter had no name at all, and did no reveal his or her qualifications. Yet, I was being told, ‘In light of your academic background and experience, we invite you to contribute other unpublished manuscripts of relevant fields to the journal.’

Indeed, I do not even know where they are based or where they are writing from.

I was also ‘advised to encourage students and colleagues around you to use this journal, help manuscript submissions from potential authors, and cite the published papers in the journal.’

My ego is easily massaged, but was I as honoured as my correspondent was, this anonymous letter writer who assures me, ‘on behalf of the Editorial Board of the journal,’ that ‘it is honored for us to invite you to join our team as one of the editorial board members/reviewers.’

I was told I could ‘refer to this link to know more about us’: http://www.intjphil.org/jyip3/fzqva.

Well, it seems anyone can join their team as a member of their editorial board or committee, and anyone and everyone is invited to submit ‘academic articles,’ share their ‘latest scientific research’.

I was assured they are ‘looking forward to cooperating with me’ and told me I could submit my papers to: http://www.intjphil.org/sfmgx0v/fzqva

The communication was very flattering in tone, but I thought the fact that my specialisms are in theology, liturgy and church history and not in philosophy sent out warning signs, and the spelling mistakes and grammatical in one short email raised a number of red flags.

With a little research over the weekend I soon found the publishers of this ‘journal’ are listed on ‘Beall’s List of potential predatory journals and publishers,’ a list of ‘potential predatory scholarly open access publishers’ created by Jeffrey Beall, a librarian at the University of Colorado until 2017. His list is available HERE.

A lengthy review of the controversy started Beall started appears in The Journal of Academic Librarianship. But leading scholars and publishers from ten countries have also agreed to a definition of predatory publishing that can protect scholarship.

Predatory publishing, also write-only publishing or deceptive publishing, is an exploitative academic publishing business model that involves charging publication fees to authors without checking articles for quality and legitimacy, and without providing editorial and publishing services that legitimate academic journals provide, whether open access or not.

The phenomenon of ‘open access predatory publishers’ was first noticed by Jeffrey Beall, when he described ‘publishers that are ready to publish any article for payment.’

Predatory publishers trick scholars into publishing with them, although some authors may be aware that the journal is poor quality or even fraudulent. New scholars from developing countries are said to be especially at risk of being misled by predatory publishers. According to one study, 60% of articles published in predatory journals receive no citations over the five-year period following publication.

Beall’s List sets out criteria for categorising publications as predatory. Since then, other efforts to identify predatory publishing have emerged, such as the paywalled Cabell’s blacklist, as well as other lists.

Predatory publishers have been described as the ‘black sheep among open access publishers and journals’ and compared to vanity presses. They pretend to provide services such as quality peer review that they do not implement. They have been reported to hold submissions hostage, refusing to allow them to be withdrawn and in this was preventing submission to other, reputable journals.

John Bohannon, a writer for the journal Science, tested the open access system in 2013 by submitting to a number of these journals a deeply flawed paper on the purported effect of a lichen constituent. He published the results in a paper called, ‘Who’s Afraid of Peer Review?’ About 60% of those journals and several universities accepted the faked medical paper.

Four researchers created a fictitious sub-par scientist named Anna O Szust – oszust is Polish for ‘fraudster’ – in 2015 , and applied on her behalf for an editor position to 360 scholarly journals. Her qualifications were dismal for the role of an editor: she had never published a single article and had no editorial experience; the books and book chapters listed on her CV were made-up, as were the publishing houses that published the books.

One-third of the journals ‘Dr Szust’ applied to were sampled from Beall’s list of predatory journals. Forty of these predatory journals accepted Szust as an editor without any background vetting and often within days or even hours.

The number of predatory journals has grown exponentially since 2010. Predatory journals have rapidly increased their publication volumes from 53,000 in 2010 to an estimated 420,000 articles in 2014, published by around 8,000 active journals. Early on, publishers with more than 100 journals dominated the market, but since 2012 publishers in the 10-99 journal size category have captured the largest market share. A report in 2019 found 5% of Italian researchers have published in predatory journals, with a third of those journals engaging in fraudulent editorial practices.

A study in 2020 study found hundreds of scientists say they have reviewed papers for ‘predatory journals.’ Authors pay an average fee of $178 each for papers to be published rapidly without review, typically within two to three months of submission.

Predatory journals are a global threat, and they are driven by self-interest, usually financial, at the expense of scholarship. They accept articles for publication — along with authors’ fees — without performing promised quality checks for issues such as plagiarism or ethical approval. Predatory publishers collect millions of dollars in publication fees, often paid out by funders of the research.

Of course, it can be difficult to distinguish a predatory journal from a journal that is under-resourced. Both can be low quality, but under-resourced journals do not have an intention to deceive.

In the past I have been happy, indeed honoured, to contribute to under-resourced journals and journals that often miss strict academic criteria such as independent peer review, including the journals of local history society and the Church of Ireland journal Search.

But predatory publishing is an ever-multiplying problem. To the researcher eager to make an impact with their work, these ‘journals’ can seem like very tempting offers. But publishing with these publishers often entails signing away copyright that means authors lose the right to publish elsewhere.

The threat posed by predatory publishing is not going to disappear as long as universities use how many publications an academic publishes as criteria for graduation or career advancement.

Academic institutions need to ensure that researchers avoid submitting manuscripts to these journals or listing these publications on their CVs. But the ‘publish-or-perish’ culture in academic life fosters the environment that encourages predatory publications.

An ‘Open Research’ paper at the University of Cambridge on the dangers of predatory publishing suggests the following websites offer help to make an informed decision on where to publish:

Think, Check, Submit

Directory of Open Access Journals (DOAJ)

Open Access Scholarly Publishers’ Association (OASPA)

In the meantime, I am not joining the ‘Editorial Board’ or the ‘Editorial Committee’ of the International Journal of Philosophy.