Stephen Edward Comerford, born on 22 August 1946, died 55 years ago on 18 December 1970
Patrick Comerford
Tomorrow (18 December) marks the fifty-fifth anniversary of the death of my eldest brother, Stephen Edward Comerford, who died in Durham, North Carolina, at the age of 24 on 18 December 1970.
Now that I am in my mid-70s, five or six years is hardly an age gap between people of my generation. But they mark a major chasm when you are a child, and that gap was compounded by the fact that he was the eldest child in the family and I was the fourth of six.
Steve was born in Dublin on 22 August 1946. He was named after our father, Stephen Edward Comerford (1918-2004), who in turn was named after our grandfather, also named Stephen Edward Comerford (1867-1921). The name Stephen had come into the Bunclody branch of the family because our grandfather was born on 28 December, three days after Christmas Day and two days after Saint Stephen’s Day.
As small children, we were all separated, going to different members and friends of the extended family: Steve was packed off to our grandmother Maria (Crowley) Murphy (1882-1957) and aunt Margaret (Murphy) Barrett (1920-2014) in Millstreet, Co Cork, while I went to George and Peggy Kerr in Dublin and the extended Hallinan family in Cappoquin, Co Waterford.
The accent Steve acquired in Millstreet brought him the nickname ‘Corky’ in his primary school when he returned to Dublin. By the time I was going to primary school, he was already at boarding school.
The Wexford historian Brendan Culliton, later the President of both the Wexford Historical Society and Wexford Wanderers Rugby Club, has remembered him as his friend throughout their shared years in primary school. ‘We were two of the ‘brainboxes’,’ he recalled some years ago. ‘In those days, we were two to a desk and I had the privilege of sharing a desk with Stephen for the whole of that year.’
He told me, ‘Stephen was very well read and was a pleasure to sit beside. He was one of the quieter members of the class, but I can remember the interesting chats we had on every subject under the sun. Before Christmas that year, we had shared what present we hoped to get. I am sure my interests at the time didn’t move far from Meccano and Just William. Stephen told me he had asked for books on history. That struck me as a bit odd, but if that was what he wanted, then that was him.
‘After Christmas, he brought in two bound copies of Carty’s History of Ireland to show me. I remember the covers were green, and plain. Other classmates would have been dismissive of books like these as a ‘Christmas present’. What, after all, was wrong with Dan Dare or Billy Bunter? But what struck me most was that Stephen was thrilled to show off these treasures. He was genuinely happy and, to me that was the important thing.’
Brendan Culliton was a year younger and stayed back a year. ‘So, when I went to Gormanston, Stephen was a year ahead of me. He was also in a different Clann / House, so our paths didn’t cross that often. However, when we did meet, a short greeting was never enough. I always recall there being real substance to the conversation.’
Stephen and I both went to Gormanston, but the five- or six-year gap was so wide that by the time I arrived, although there were teachers who remembered him, no-one in my year had ever come across him. We are also in different houses or clanns, and so any memories were few and rarely shared.
Yet, he was remembered for his achievements in maths and sciences, his fluency in the Irish language, and for his interests in chess, swimming and, to a lesser degree, golf. He taught himself the harmonica, and I remember his efforts to teach me to play chess – a pleasure that remains. But our academic and sporting interests seldom overlapped.
While I was at Gormanston, he was studying at University College Galway and at University College Dublin. When Brendan Culliton arrived in UCD, he recalled, they ‘encountered each other now and then around Earlsfort Terrace and, when we did, it was always cause for surprisingly lengthy conversations … There is no question that he was very intelligent and hugely talented. He was also genuine and sincere.’
By the time I left Gormanston in 1969, Stephen had completed his BSc and MSc degrees. We spent some time together that summer, sometimes going for meals together in Rathmines. I remember how we sat up together to watch the first moon landing on the night of 20 July 1969.
But by then he was moving to the US and Duke University, Durham, North Carolina, where he was a PhD candidate. I cannot recall that we ever met again. I was training to be a chartered surveyor with Jones Lang Wootton and working on a BSc in estate management with the College of Estate Management, then part of the University of Reading.
A colleague from his post-graduate days in Duke spoke of Stephen as ‘unfailingly courteous, and inclined to dress in jacket and tie … He gave the dining room a touch of class … dressed to the nines and carrying a rolled up umbrella.’ Perhaps he had retained a hint of that Cork accent he picked up in Millstreet as a child. ‘ We all had accents, but Stephen’s was a delight.’
He died on 18 December 1970, aged 24, and is buried in Maplewood Cemetery, Durham, North Carolina. The news of his death came in a chilling ’phone call in the middle of the night, seven days before Christmas, just days after my father’s birthday. Steve’s wrapped Christmas presents for his parents and each of his brothers and sisters arrived in the post a few days later, but by then the Christmas tree and the decorations had come down, and the Christmas lights had been switched off. It seems Christmas was cancelled that year.
The depths of a mother’s grief are unfathomable, I never fully understood or appreciated the ways my parents continued to suffer ever after, and at the time I never found ways to explain to friends and colleagues how I felt.
Brendan Culliton told me five years ago that when he heard of Stephen’s death it ‘was sad news then. It’s still sad news today.’
The Annals of Irish Mathematics and Mathematicians includes his name in the Gallery of Irish Mathematicians. He would have been 80 at his next birthday on 22 August 2026.
May his memory be a blessing ז״ל
A Christmas-time photograph of Steve visiting Santa as a child
Showing posts with label Galway. Show all posts
Showing posts with label Galway. Show all posts
17 December 2025
28 August 2025
Daily prayer in Ordinary Time 2025:
110, Thursday 28 August 2025
‘You have one teacher, and you are all students’ (Matthew 23: 8) … ‘Teacher and Student’ (1904), J Gerberhole, burnished clay, the Old Synagogue Museum, Kraków (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began the Tenth Sunday after Trinity (Trinity X) and then the Summer bank holiday on Monday. The calendar of the Church of England in Common Worship today remembers Saint Augustine (430), Bishop of Hippo, Teacher of the Faith, whose mother, Saint Monica (387), was commemorated yesterday (27 August).
Later today, we are planning to visit London. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
’The greatest among you will be your servant’ (Matthew 23: 11) … service at a table for two in Rethymnon in Crete (Photograph: Patrick Comerford)
Matthew 23: 8-12 (NRSVA):
[Jesus said to the crowds and to his disciples:] 8 ‘But you are not to be called rabbi, for you have one teacher, and you are all students. 9 And call no one your father on earth, for you have one Father – the one in heaven. 10 Nor are you to be called instructors, for you have one instructor, the Messiah. 11 The greatest among you will be your servant. 12 All who exalt themselves will be humbled, and all who humble themselves will be exalted.’
Do I need a manual, a discourse or a lecture on how to use a fork … or to love? … at a table in Piskopiano in Crete (Photograph: Patrick Comerford)
Today’s Reflection:
This morning’s Gospel reading (Matthew 23: 8-12) is part of the Gospel reading we looked at last Saturday (Matthew 23: 1-12, 23 August 2025). This morning, we hear a more general rebuke of those among the Scribes and the Pharisees who ‘do not practise what they teach’ (verse 4), who ‘do all their deeds to be seen by others’ (verse 5) and who ‘love to have the place of honour at banquets and the best seats in the synagogues, and to be greeted with respect in the market-places, and to have people call them rabbi’ (verses 6-7).
We are warned about the dangers built into loving honorific titles, such as ‘teacher,’ ‘father’ and instructor (see verses 8-10) – perhaps for me that may mean ‘Father’, ‘Canon’ and ‘Professor’ – because, of course, we are all students, we are all brothers and sisters, we are all disciples and children of God.
Yet I too am a father and have been a teacher and a tutor. Is Christ warning against the position; or is he warning against seeking honours that have not been earned?
It is a truism that parents must earn the respect of their children, not seek or demand it. Most parents have, at one time or another, said to their children: ‘Do what I tell you, not what I do.’ Needless to say, children never listen to parents when we say something so silly. All parents know, on the other hand, that actions speak louder than words.
This morning’s reading must not be understood as a general rebuke of all scribes and Pharisees, for Jesus prefaces all he says here by reminding those present that they ‘sit on Moses’ seat; therefore, do whatever they teach you and follow it’ (verses 2-3).
Perhaps this morning’s reading reflects later tensions between the Jewish synagogue and the new Christian community. But, in Christ’s own days, people expected a Pharisee to be a careful observer of the Law. Unlike the Temple priests and village elders, the Pharisees did not have a high social status.
Before the destruction of the Temple in Jerusalem in the year 70 CE, the Pharisees were a relatively modest group of people without political power and they tried to live out Jewish tradition and the Torah seriously and conscientiously in their daily lives. The Pharisees saw the Law as applying not only to every aspect of public life, but to every aspect of private, domestic, daily life too.
There is a well-worn saying that advises: ‘It’s not where you start out but where you end up.’ The Pharisees started out with good intentions, but some of them ended by seeking to be great, seeking to be exalted (verses 11-12). They started out being concerned for holiness, but some ended at exclusion. They started out seeking to recognise God in all aspects of life, but some of them ended by seeking recognition at banquets and in the synagogue (verses 6-7).
Christ calls us to live in such a way that we can say to the world: ‘Do as we say and do as we do.’
As I was suggesting in my reflections last Saturday, the problem here may not so much be a conflict between words and actions, but the need to make the connection between words and actions. Words must mean what they point to, and the actions must be capable of being described in words.
Most of us, as children, learned by watching how adults behave, we learn as members of the human community. As a child, when I needed to learn how to use a fork, I did not need a lecture on the hygienic and sanitary contributions that forks have made to the benefit European lifestyles since the introduction of the fork through Byzantium and Venice to mediaeval Europe.
I did not need an engineering lecture on the practicalities and difficulties of balancing the prongs and the handle.
I would have been too young to read a delightful discussion by Judith Herrin of how the fork-using Byzantines were much more sophisticated than their western allies or rivals who ate with their hands (Judith Herrin, Byzantium – the Surprising Life of a Mediaeval Empire, London: Allen Lane, 2007).
The same principle applies to everything else. I recalled on Saturday how Andrew Davison, Regius Professor of Divinity, Oxford, points out in his contribution to Imaginative Apologetics (London: SCM Press, 2011), that the same principle applies to how we learn about everything else in life – cups, books, bicycles and so on.
He might have added love – the love of God and the love of one another.
Thinking requires language, language is a communal experience, and, as Andrew Davison points out, we learn language as members of a human community and through induction into common human practices.
We can talk about prayer, forgiveness, and most of all about love itself, to others. But if it only remains talk and has no application, then the words have no meaning.
We may say we believe in the two great commandments, but we only show we believe in them with credibility when we live them out in our lives. There must be no gap that separates what we teach and how we live out what we teach in our lives.
Saint Augustine depicted in a stained glass window by George W Walsh in Saint Augustine’s Church, Galway (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 28 August 2025):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘From Strangers to Neighbours’ (pp 32-33) This theme was introduced on Sunday with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany.
The USPG Prayer Diary today (Thursday 28 August 2025) invites us to pray:
God of the journey, sustain those facing hardships in foreign lands. When they feel unseen or unheard, may they be reminded that you are near. May their faith be their refuge, and may they find kindness in those they meet.
The Collect:
Merciful Lord,
who turned Augustine from his sins
to be a faithful bishop and teacher:
grant that we may follow him in penitence and discipline
till our restless hearts find their rest in you;
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 of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Augustine to the eternal feast of heaven;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Saint Augustine and Saint Monica, in a window by J Clarke and Sons in Holy Cross Church, Charleville, Co Cork … they are commemorated on 27 and 28 August (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
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began the Tenth Sunday after Trinity (Trinity X) and then the Summer bank holiday on Monday. The calendar of the Church of England in Common Worship today remembers Saint Augustine (430), Bishop of Hippo, Teacher of the Faith, whose mother, Saint Monica (387), was commemorated yesterday (27 August).
Later today, we are planning to visit London. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
’The greatest among you will be your servant’ (Matthew 23: 11) … service at a table for two in Rethymnon in Crete (Photograph: Patrick Comerford)
Matthew 23: 8-12 (NRSVA):
[Jesus said to the crowds and to his disciples:] 8 ‘But you are not to be called rabbi, for you have one teacher, and you are all students. 9 And call no one your father on earth, for you have one Father – the one in heaven. 10 Nor are you to be called instructors, for you have one instructor, the Messiah. 11 The greatest among you will be your servant. 12 All who exalt themselves will be humbled, and all who humble themselves will be exalted.’
Do I need a manual, a discourse or a lecture on how to use a fork … or to love? … at a table in Piskopiano in Crete (Photograph: Patrick Comerford)
Today’s Reflection:
This morning’s Gospel reading (Matthew 23: 8-12) is part of the Gospel reading we looked at last Saturday (Matthew 23: 1-12, 23 August 2025). This morning, we hear a more general rebuke of those among the Scribes and the Pharisees who ‘do not practise what they teach’ (verse 4), who ‘do all their deeds to be seen by others’ (verse 5) and who ‘love to have the place of honour at banquets and the best seats in the synagogues, and to be greeted with respect in the market-places, and to have people call them rabbi’ (verses 6-7).
We are warned about the dangers built into loving honorific titles, such as ‘teacher,’ ‘father’ and instructor (see verses 8-10) – perhaps for me that may mean ‘Father’, ‘Canon’ and ‘Professor’ – because, of course, we are all students, we are all brothers and sisters, we are all disciples and children of God.
Yet I too am a father and have been a teacher and a tutor. Is Christ warning against the position; or is he warning against seeking honours that have not been earned?
It is a truism that parents must earn the respect of their children, not seek or demand it. Most parents have, at one time or another, said to their children: ‘Do what I tell you, not what I do.’ Needless to say, children never listen to parents when we say something so silly. All parents know, on the other hand, that actions speak louder than words.
This morning’s reading must not be understood as a general rebuke of all scribes and Pharisees, for Jesus prefaces all he says here by reminding those present that they ‘sit on Moses’ seat; therefore, do whatever they teach you and follow it’ (verses 2-3).
Perhaps this morning’s reading reflects later tensions between the Jewish synagogue and the new Christian community. But, in Christ’s own days, people expected a Pharisee to be a careful observer of the Law. Unlike the Temple priests and village elders, the Pharisees did not have a high social status.
Before the destruction of the Temple in Jerusalem in the year 70 CE, the Pharisees were a relatively modest group of people without political power and they tried to live out Jewish tradition and the Torah seriously and conscientiously in their daily lives. The Pharisees saw the Law as applying not only to every aspect of public life, but to every aspect of private, domestic, daily life too.
There is a well-worn saying that advises: ‘It’s not where you start out but where you end up.’ The Pharisees started out with good intentions, but some of them ended by seeking to be great, seeking to be exalted (verses 11-12). They started out being concerned for holiness, but some ended at exclusion. They started out seeking to recognise God in all aspects of life, but some of them ended by seeking recognition at banquets and in the synagogue (verses 6-7).
Christ calls us to live in such a way that we can say to the world: ‘Do as we say and do as we do.’
As I was suggesting in my reflections last Saturday, the problem here may not so much be a conflict between words and actions, but the need to make the connection between words and actions. Words must mean what they point to, and the actions must be capable of being described in words.
Most of us, as children, learned by watching how adults behave, we learn as members of the human community. As a child, when I needed to learn how to use a fork, I did not need a lecture on the hygienic and sanitary contributions that forks have made to the benefit European lifestyles since the introduction of the fork through Byzantium and Venice to mediaeval Europe.
I did not need an engineering lecture on the practicalities and difficulties of balancing the prongs and the handle.
I would have been too young to read a delightful discussion by Judith Herrin of how the fork-using Byzantines were much more sophisticated than their western allies or rivals who ate with their hands (Judith Herrin, Byzantium – the Surprising Life of a Mediaeval Empire, London: Allen Lane, 2007).
The same principle applies to everything else. I recalled on Saturday how Andrew Davison, Regius Professor of Divinity, Oxford, points out in his contribution to Imaginative Apologetics (London: SCM Press, 2011), that the same principle applies to how we learn about everything else in life – cups, books, bicycles and so on.
He might have added love – the love of God and the love of one another.
Thinking requires language, language is a communal experience, and, as Andrew Davison points out, we learn language as members of a human community and through induction into common human practices.
We can talk about prayer, forgiveness, and most of all about love itself, to others. But if it only remains talk and has no application, then the words have no meaning.
We may say we believe in the two great commandments, but we only show we believe in them with credibility when we live them out in our lives. There must be no gap that separates what we teach and how we live out what we teach in our lives.
Saint Augustine depicted in a stained glass window by George W Walsh in Saint Augustine’s Church, Galway (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 28 August 2025):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘From Strangers to Neighbours’ (pp 32-33) This theme was introduced on Sunday with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany.
The USPG Prayer Diary today (Thursday 28 August 2025) invites us to pray:
God of the journey, sustain those facing hardships in foreign lands. When they feel unseen or unheard, may they be reminded that you are near. May their faith be their refuge, and may they find kindness in those they meet.
The Collect:
Merciful Lord,
who turned Augustine from his sins
to be a faithful bishop and teacher:
grant that we may follow him in penitence and discipline
till our restless hearts find their rest in you;
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 of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Augustine to the eternal feast of heaven;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Saint Augustine and Saint Monica, in a window by J Clarke and Sons in Holy Cross Church, Charleville, Co Cork … they are commemorated on 27 and 28 August (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
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06 December 2024
Daily prayer in Advent 2024:
6, Friday 6 December 2024,
Saint Nicholas of Myra
An icon of Saint Nicholas in the tiny chapel on an islet off the coast at Georgioupoli in Crete … in time, he became Santa Claus (Photograph: Patrick Comerford)
Patrick Comerford
The Season of Advent – and the real countdown to Christmas – began on Sunday with the First Sunday of Advent (1 December 2024). With less than three weeks to go to Christmas today, the Church Calendar today celebrates Saint Nicholas (6 December), the ‘real Santa Claus’.
Before the 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.
An icon of Saint Nicholas in the Church of Saint Nicholas near the harbour and the bus station in Rethymnon (Photograph: Patrick Comerford)
Mark 10: 13-16 (NRSVA):
13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. 14 But when Jesus saw this, he was indignant and said to them, ‘Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. 15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.’ 16 And he took them up in his arms, laid his hands on them, and blessed them.
An icon of Saint Nicholas, the role model for Santa Claus, in a mosaic in the Monastery of Saint John the Baptist, Tolleshunt Knights, Essex (Photograph: Patrick Comerford)
Today’s reflection:
The Gospel reading in the Lectionary for the daily Eucharist today (Matthew 9: 27-31) is a story of the healing of two blind men who then go throughout their district spreading the news about Jesus. But the Gospel reading provided for celebrations of Saint Nicholas of Myra (Mark 10: 13-16) is the story of little children being brought to Jesus for blessings, and his reminder that it is ‘to such as these that the kingdom of God belongs’ (verse 14).
Today is the Feast of Saint Nicholas of Myra (6 December 2024). He is, of course, the real Santa Claus, and he is so popular in Greece that almost every town and city in Greece has a church dedicated to Saint Nicholas.
Saint Nicholas is also the patron of sailors, and in the mediaeval period, almost every coastal town and city in both England and Ireland also had a church dedicated to Saint Nicholas.
The celebration of Saint Nicholas today is a joyful, child-friendly interruption in the Advent preparations as we wait for Christmas and anticipate all its joys.
Saint Nicholas, whose name means ‘Victory of the People,’ was born in Myra in Lycia, now known as Demre, near Antalya on the south coast of present-day Turkey.
He had a reputation as a secret giver of gifts and the protector of children, so you can see why he has links with our Santa Claus today.
There are stories too of Saint Nicholas and the defence of true doctrine. In the year 325, the Emperor Constantine convened the Council of Nicaea, attended by more than 300 bishops, to debate the nature of the Holy Trinity.
It was one of the most intense theological debates in the early Church. Arius from Alexandria was teaching that Christ was the Son of God but was not equal to God the Father, not God incarnate. As Arius argued at length, Nicholas became agitated, crossed the room, and slapped Arius across the face.
The shocked bishops stripped Nicholas of his episcopal robes, chained him and jailed him. In the morning, the bishops found his chains on the floor and Nicholas dressed in his episcopal robes, quietly reading his Bible. Constantine ordered his release, and Nicholas was reinstated as the Bishop of Myra.
As the debate went on, the Council of Nicaea agreed with his views, deciding against Arius and agreeing on the Nicene Creed, which remains the symbol of our faith. Which probably also makes it appropriate that the Church of Saint Nicholas on the corner of Priskosoridi street and Emmanouil Kefalogianni avenue, near the bus station in Rethymnon, is close to both an old fishing harbour and the Church of Saint Constantine and Saint Helen.
In a message to the Ecumenical Patriarch, Patriarch Bartholomew of Constantinople, last week (30 November), Pope Francis repeated his hope to travel to Iznik, about 200 km distance from Istanbul and the site of the ancient city of Nicaea, to celebrate the 1700th anniversary of the council with the Patriarch
In his message to the Patriarch, marking the feast of Saint Andrew, Pope Francis wrote: ‘The now imminent 1700th anniversary of the First Ecumenical Council of Nicaea will be another opportunity to bear witness to the growing communion that already exists among all who are baptised in the name of the Father and of the Son and of the Holy Spirit.’
An icon of Saint Nicholas in the Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, Galway (Photograph: Patrick Comerford)
Today’s Prayers (Friday 6 December 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 ‘Hope – Advent’. This theme was introduced on Sunday with Reflections by Esmeralda Pato, the Anglican Church of Southern Africa Representative and Chair of USPG’s Communion-Wide Advisory Group.
The USPG Prayer Diary today (Friday 6 December 2024) invites us to pray:
Lord, as we enter this Advent season, we are reminded of the hope you bring. Help us not only to receive hope, but to be activists of hope—spreading your light and love to people and communities in need.
The Collect:
Almighty Father, lover of souls,
who chose your servant Nicholas
to be a bishop in the Church,
that he might give freely out of the treasures of your grace:
make us mindful of the needs of others
and, as we have received, so teach us also to give;
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, shepherd of your people,
whose servant Nicholas revealed the loving service of Christ
in his ministry as a pastor of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
Saint Nicholas in a stained-glass window in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Lighting candles at the chapel of Aghios Nikolaos on an islet off Georgioupoli in Crete (Photograph: Patrick Comerford)
Patrick Comerford
The Season of Advent – and the real countdown to Christmas – began on Sunday with the First Sunday of Advent (1 December 2024). With less than three weeks to go to Christmas today, the Church Calendar today celebrates Saint Nicholas (6 December), the ‘real Santa Claus’.
Before the 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.
An icon of Saint Nicholas in the Church of Saint Nicholas near the harbour and the bus station in Rethymnon (Photograph: Patrick Comerford)
Mark 10: 13-16 (NRSVA):
13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. 14 But when Jesus saw this, he was indignant and said to them, ‘Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. 15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.’ 16 And he took them up in his arms, laid his hands on them, and blessed them.
An icon of Saint Nicholas, the role model for Santa Claus, in a mosaic in the Monastery of Saint John the Baptist, Tolleshunt Knights, Essex (Photograph: Patrick Comerford)
Today’s reflection:
The Gospel reading in the Lectionary for the daily Eucharist today (Matthew 9: 27-31) is a story of the healing of two blind men who then go throughout their district spreading the news about Jesus. But the Gospel reading provided for celebrations of Saint Nicholas of Myra (Mark 10: 13-16) is the story of little children being brought to Jesus for blessings, and his reminder that it is ‘to such as these that the kingdom of God belongs’ (verse 14).
Today is the Feast of Saint Nicholas of Myra (6 December 2024). He is, of course, the real Santa Claus, and he is so popular in Greece that almost every town and city in Greece has a church dedicated to Saint Nicholas.
Saint Nicholas is also the patron of sailors, and in the mediaeval period, almost every coastal town and city in both England and Ireland also had a church dedicated to Saint Nicholas.
The celebration of Saint Nicholas today is a joyful, child-friendly interruption in the Advent preparations as we wait for Christmas and anticipate all its joys.
Saint Nicholas, whose name means ‘Victory of the People,’ was born in Myra in Lycia, now known as Demre, near Antalya on the south coast of present-day Turkey.
He had a reputation as a secret giver of gifts and the protector of children, so you can see why he has links with our Santa Claus today.
There are stories too of Saint Nicholas and the defence of true doctrine. In the year 325, the Emperor Constantine convened the Council of Nicaea, attended by more than 300 bishops, to debate the nature of the Holy Trinity.
It was one of the most intense theological debates in the early Church. Arius from Alexandria was teaching that Christ was the Son of God but was not equal to God the Father, not God incarnate. As Arius argued at length, Nicholas became agitated, crossed the room, and slapped Arius across the face.
The shocked bishops stripped Nicholas of his episcopal robes, chained him and jailed him. In the morning, the bishops found his chains on the floor and Nicholas dressed in his episcopal robes, quietly reading his Bible. Constantine ordered his release, and Nicholas was reinstated as the Bishop of Myra.
As the debate went on, the Council of Nicaea agreed with his views, deciding against Arius and agreeing on the Nicene Creed, which remains the symbol of our faith. Which probably also makes it appropriate that the Church of Saint Nicholas on the corner of Priskosoridi street and Emmanouil Kefalogianni avenue, near the bus station in Rethymnon, is close to both an old fishing harbour and the Church of Saint Constantine and Saint Helen.
In a message to the Ecumenical Patriarch, Patriarch Bartholomew of Constantinople, last week (30 November), Pope Francis repeated his hope to travel to Iznik, about 200 km distance from Istanbul and the site of the ancient city of Nicaea, to celebrate the 1700th anniversary of the council with the Patriarch
In his message to the Patriarch, marking the feast of Saint Andrew, Pope Francis wrote: ‘The now imminent 1700th anniversary of the First Ecumenical Council of Nicaea will be another opportunity to bear witness to the growing communion that already exists among all who are baptised in the name of the Father and of the Son and of the Holy Spirit.’
An icon of Saint Nicholas in the Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, Galway (Photograph: Patrick Comerford)
Today’s Prayers (Friday 6 December 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 ‘Hope – Advent’. This theme was introduced on Sunday with Reflections by Esmeralda Pato, the Anglican Church of Southern Africa Representative and Chair of USPG’s Communion-Wide Advisory Group.
The USPG Prayer Diary today (Friday 6 December 2024) invites us to pray:
Lord, as we enter this Advent season, we are reminded of the hope you bring. Help us not only to receive hope, but to be activists of hope—spreading your light and love to people and communities in need.
The Collect:
Almighty Father, lover of souls,
who chose your servant Nicholas
to be a bishop in the Church,
that he might give freely out of the treasures of your grace:
make us mindful of the needs of others
and, as we have received, so teach us also to give;
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, shepherd of your people,
whose servant Nicholas revealed the loving service of Christ
in his ministry as a pastor of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
Saint Nicholas in a stained-glass window in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Lighting candles at the chapel of Aghios Nikolaos on an islet off Georgioupoli in Crete (Photograph: Patrick Comerford)
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28 August 2024
Daily prayer in Ordinary Time 2024:
110, Wednesday 28 August 2024
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began on Sunday with the Thirteenth Sunday after Trinity (Trinity XIII). The calendar of the Church of England in Common Worship today remembers Saint Augustine (430), Bishop of Hippo, Teacher of the Faith.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Matthew 23: 27-32 (NRSVA):
[Jesus said:] 27 ‘Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth. 28 So you also on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
29 ‘Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the graves of the righteous, 30 and you say, “If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets.” 31 Thus you testify against yourselves that you are descendants of those who murdered the prophets. 32 Fill up, then, the measure of your ancestors.’
Today’s Reflection:
In the Beatitudes at the beginning of Saint Matthew’s Gospel, Jesus says eight groups of people are blessed: ‘the poor in spirit … those who mourn … the meek … those who hunger and thirst for righteousness … the merciful … the pure in heart … the peacemakers … those who are persecuted for the sake of righteousness …’ (Matthew 5: 3-10).
Now, as we come close to the end of this Gospel, we have seven groups of people who are condemned as hypocrites and against whom Jesus pronounces seven woes.
In the Gospel reading on Monday (Matthew 23: 13-22), we heard the first three of these seven woes: woe to you who ‘lock people out of the kingdom of heaven’ (13) … who ‘make the new convert twice as much a child of hell’ (15) … and ‘blind guides’ who swear by the ‘gold of the sanctuary’ (16-22).
We then heard two further woes yesterday (Matthew 23: 23-26): for those who tithe mint, dill, and cummin but neglect the weightier matters of justice, mercy and faith; and these who care about the details of domestic purity but neglect the cleanliness of their hearts and inner thoughts.
Now, we hear the final of the seven woes today (Matthew 23: 27-32): a double woe on those who on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
A ‘woe’ is an exclamation of grief, similar to what is expressed by the word alas. In pronouncing woes, Jesus is prophesying judgment on the religious leaders of the day for their hypocrisy. He calls them hypocrites, blind guides, snakes and a ‘brood of vipers’.
Before Jesus condemns the hypocrisy of religious leaders, they have been following him to test him and try to trick him with questions about divorce (Matthew 19: 3), his authority (Matthew 21: 23), paying taxes to Caesar (Matthew 22: 17), the resurrection (Matthew 22: 23), and the greatest commandment of the law (Matthew 22: 36).
Jesus prefaces his seven woes by explaining to the disciples that they should obey the teachings of the religious leaders – as they teach the law of God – but not to emulate their behaviour because they do not practice what they preach (Matthew 23: 3).
In the third grouping of these woes, which we read today, we hear the final of the seven woes: a double woe on those who on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness (Matthew 23: 27-32).
In the sixth woe, Jesus compares the religious leader of the day to ‘whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth’ (verse 27).
The rotting corpse inside a tomb is like the hypocrisy and lawlessness in the hearts of these particular scribes and Pharisees. They appear righteous on the outside, but they are just beautified tombs, for inwardly they are spiritually dead.
The phrase ‘whited sepulchres’ (‘whitewashed tombs’ in the NRSV translations) is one of those phrases that have found their way into everyday English through the King James Version. The tombs in Jesus’ time were very different. The caves used for tombs were regularly painted or washed white with lime to look clean on the outside, but the inside was very plain, undecorated, just holding the body of the dead person. Behind the attractive exteriors were rotting corpses, as unclean as anything a faithful Jew could imagine.
The setting for this reading is Passover week. It was customary in the preceding month of Adar to renew the whitewashing on tombs in order to mark them clearly so that pious people who were on their way to Jerusalem for the Passover would not accidentally defile themselves by touching a place where dead bodies were buried. Someone who unwittingly stepped on a grave became ritually unclean. Whitewashing made the tombs more visible, especially in the dark.
In other words, whitewashing was not a mark of beauty; it was a warning of uncleanness – of being dead to humanity and dead before God.
This mention of tombs leads Jesus in the seventh woe to comment on the pride the religious leader of the day take in the tombs built in memory of the prophets and other holy people.
Jesus accuses them of hypocrisy in erecting these monuments and decorate the tombs of the prophets of old. He says the slain prophets had been killed by the ancestors of the religious leaders, Pharisees, who imagined themselves much better than their fathers. He puts words into their mouths, ‘If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets’ (verse 30). But in saying things like that, they acknowledge their own background. Jesus says they have inherited their ancestors’ wickedness and are following in their steps.
Is Jesus implying here is that while these religious leaders pretended to revere the prophets of old, they are persecuting the prophetic people of their own day?
We have whole groups of such people who are active in the Church today, offering ‘alternative’ leadership. They claim to know Anglicanism better than the Archbishop of Canterbury and deplore the ‘heresies’ of Anglicans who engaged with the Living in Love and Faith process, forming their own, self-selecting elitist groups and afraid of being contaminated not only by the world, but even by other Anglicans, demanding their own, parallel church structures and ministries.
The seven woes in Matthew 23 are dire warnings to the religious leaders of the day. But they also serve to warn us against religious hypocrisy today. We are called to true godliness, sincere love, and enduring faith. Pretension, affectation, and hypocrisy only lead to woe.
‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … a graveyard in Koutouloufári in Crete (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Wednesday 28 August 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 ‘Theological Education Executive Leadership Programme in Africa.’ The course is expected to start in August 2024 and run until December 2025, and this theme was introduced on Sunday with a programme update from Fran Mate, Regional Manager Africa, USPG.
The USPG Prayer Diary today (Wednesday 28 August 2024) invites us to pray:
Lord, we pray for the revival of theological education across the seven provinces in Africa. Grant wisdom to all who are involved in the work to make this happen.
The Collect:
Merciful Lord,
who turned Augustine from his sins
to be a faithful bishop and teacher:
grant that we may follow him in penitence and discipline
till our restless hearts find their rest in you;
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 of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Augustine to the eternal feast of heaven;
through Jesus Christ our Lord.
‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … the Lycian rock tombs in the cliff faces above Fethiye in Turkey (Photograph: Patrick Comerford)
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
Saint Augustine depicted in a stained glass window by George W Walsh in Saint Augustine’s Church, Galway … Saint Augustine is commemorated on 28 August (Photograph: Patrick Comerford)
15 August 2024
New Ireland building on
Dawson Street restored
with its Celtic symbolism
and unusual heraldry
The New Ireland Assurance building on Dawson Street, Dublin, designed by O’Brien, Morris and McCullough Architects and built in 1964 (Photograph: Patrick Comerford, 2024)
Patrick Comerford
It seems I have known Dawson Street throughout all my adult life. I first worked there for two or three years after leaving school, while I was training to be a chartered surveyor with the College of Estate Management at Reading University through Jones Lang Wootton, then on the third floor of the Norwich Union Building.
I left there over 50 years ago as I set out on a career in journalism. But when I returned to Dublin to work with The Irish Times, I regularly attended the mid-day, week-day Eucharists in Saint Ann’s Church.
Next door, at the Royal Irish Academy, I enrolled in a course in classical Greek, lectured on the Middle East and genealogical research, and attended launches of books to which I have contributed papers and chapters.
I spent six years on the board of the National Bible Society of Ireland when it owned the ‘Bestseller’ bookshop on Dawson Street, and academic life in Trinity College Dublin gave me a new perspective on the street and a new familiarity with its cafés and bookshops.
In addition, there were meetings, conferences and similar events in the Mansion House, including the annual meetings of Irish CND and Holocaust Memorial Day, and the inevitable working lunches in the restaurants and cafés along Dawson Street.
Some parts of Dawson Street are landmarks that never seem to change: Saint Ann’s, the Royal Irish Academy and the Mansion House; some have vanished and been replaced, including the former Norwich Union building; some have come and gone, such as Waterstones, while others are new fixtures, like the Ivy.
Who remembers the Royal Hibernian Hotel that gave its name to Royal Hibernian Way in 1988?
And, in recent years, the LUAS has transformed the commercial and social life of Dawson Street.
The New Ireland Assurance Company was the first Irish-owned life insurance company in Ireland (Photograph: Patrick Comerford, 2024)
Dawson Street was laid out as part of a new suburb by Joshua Dawson in the early 18th century, linking Saint Stephen’s Green with College Park and Trinity College Dublin. By the 20th century, the street was filled with insurance companies, including – at different times – the North British, Irish National, New Ireland, Sun Alliance, Atlas Insurance, Standard Life and Norwich Union.
From the third floor of the Lardner-designed former Norwich Union House in the early 1970s, I could see the New Ireland building across the street, with its unusual combination of decorative details.
As I reclaimed this new Dawson Street last Saturday morning, I was glad to see the hoardings had come down from around the New Ireland building, an impressive example of the best of modern Irish architecture, decorated with Gaelic and Celtic motifs and symbolism in an interesting attempt to present the old as new.
The New Ireland Assurance Company was the first Irish-owned life insurance company in Ireland. Today, it is a wholly owned subsidiary of Bank of Ireland. But the company was formed as the New Ireland Assurance Collecting Society in January 1918, and from the beginning it was closely linked to the nationalist movement. Its first meeting was attended by Éamon de Valera, Michael Staines, Liam Tobin and Frank Thornton, who were leading figures in the 1916 rising.
The New Ireland Assurance building on Dawson Street reflects the evolution of modern office buildings in Ireland. The oldest structure, designed by Vincent Kelly and built in 1934, was one of the first purpose-built office buildings in Ireland and its modernist design became an emblem of a progressive forward-looking nation.
New Ireland Assurance continued to develop the site over the following decades to accommodate growing staff numbers and in response to changing work environments driven by advances in technology and workplace standards.
The bronze-finished double entrance doors feature Celtic engravings intended to symbolise the four provinces of Ireland (Photograph: Patrick Comerford, 2024)
The 1964 building, designed by O’Brien, Morris and McCullough Architects is the most distinctive phase of development, with Its dramatically embellished Celtic patterning unashamedly proclaiming the nationalist sentiments of New Ireland and its founders.
The building has been described by the architectural historian Christine Casey as ‘Modernism tempered by a classical sensibility’ and ‘an odd jumpy effect’. It is an impressive piece of architecture, decorated throughout with Gaelic symbolism.
The architectural website Archiseek describes it as ‘one of the better office buildings of the 1960s in Dublin.’ It says, ‘With its strong modern lines, gold coloured window frames, and Celtic-inspired decoration, New Ireland Assurance was attempting to demonstrate a new Ireland, looking forward, the results of Taoiseach Seán Lemass’s push for modernity in the country.’
This building was opened by Lemass in 1964 and it captures a particular moment in time, when the state was still clinging to the idea of a Gaelic Ireland at a time when the Irish economy and Irish society evolving, changing and growing.
The entrance features a bronze-finished double door with Celtic engravings that were intended to symbolise the four provinces of Ireland. The bronze panels were intended to display the four provincial coats of arms, on two ‘Celtic-style’ logos similar to the logo of the Gaelic Athletic Association, and four separate panels, two each above and below, with supposed heraldic representations of the four provinces of Ireland.
Leinster is represented by the arms of Dublin, but the three castles are not in flames (Photograph: Patrick Comerford, 2024)
Today, the quartered arms of the four provinces are usually shown in the order: 1 Leinster, 2 Connacht, 3 Ulster, 4 Munster. But on these doors the sequence is: 1 Connacht, 2 Ulster, 3 Munster, 4, Leinster.
For some inexplicable reason, though, these representations of provincial coat of arms are accurate in only one instance: the three crowns of Munster in the lower part of the two ‘Celtic-style’ logos and in the lower panel of the door to the left.
In each instance, Ulster is represented by a hand inspired by the red hand of Ulster, but without the cross and shield or inescutcheon that are part of the arms of Ulster. Perhaps the artist thought the actual heraldic arms of Ulster might be confused with those of Northern Ireland.
The arms of Leinster were replaced by the arms of Dublin, but while the three castles on the two ‘Celtic-style’ logos are in flames, in the lower right panel of the doors the three castles have no flames.
The provincial arms of Connacht have been substituted with an eccentric interpretation of a seldom-seen and anachronistic version of the city arms of Galway (Photograph: Patrick Comerford, 2024)
In a further curiosity, the provincial arms of Connacht have been substituted with an eccentric interpretation of a seldom-seen and anachronistic version of the city coat of arms of Galway.
Since the 17th century, the arms of Connacht have been described as: party per pale argent and azure, in the first an eagle dimidiated and displayed sable, in the second issuant from the partition an arm embowed and vested, the hand holding a sword erect, all argent. They are complicated arms, and may have been the mediaeval arms of the Irish Benedictine community at Regensburg in Germany, which was founded in the 11th century and remained in Irish hands until the Reformation in the 16th century.
The Dawson Street doors replace the arms of Connacht with a rarified version of the arms of Galway. The design shows a galley on the waves, with stars and a mast with a hanging shield. In most versions of Galway’s heraldic arms, the shield on the ship has a golden rampant lion. But at the New Ireland building – designed as a statement of confident of Irish nationalism – the shield is shown not with a golden lion, but with a version of the Plantagenet royal arms of England, with the quartered arms of France and England as they were used for centuries by English monarchs.
However, a quirky dimension of this depiction of the royal arms is the replacement of the three fleurs-de-lis of France with five six-pointed stars.
The motto in Irish on the logos translates: ‘My God, Your God, My Land, Your Land.’ The company is named in English as ‘New Ireland Assurance Society.’ At the side of the building, in Dawson Lane, the Celtic themes continue with a modern depiction of Cú Chulainn.
The provincial coats of arms, the Celtic designs and the Irish language unveiling marker combine to make this a building of the 1960s, both strikingly modern and harkening back to real and imagined mythological Celtic past seen through narrow nationalist eyes.
‘Celtic-style’ logos appear similar in design to the logo of the Gaelic Athletic Association (Photograph: Patrick Comerford, 2024)
When the New Ireland building came on the market in 2018, there was speculation that it could become an hotel, or be rebuilt, and fears that its 1960s decorative art work would be lost. But in May 2024, about 900 staff from AIB and professional services group Goodbody moved into new office accommodation at 9-12 Dawson Street from offices in Ballsbridge.
The new offices, which are an amalgamation of three separate buildings dating from the 1930s, 1960s and 1970s, have been restored, extended and upgraded, and the centrepiece of the new office is the restored 1964 New Ireland building at 11-12 Dawson Street. Combined, they include 5,600 sq m over six floors, and Goodbody occupies three of the six floors.
The new development or redevelopment of the buildings embraces their Protected Structure status and returns key aspects of the buildings to their original condition. The entrance of the 1964 building has been re-established, the original double height entrance lobby has been reinstated, and there is an open plan relationship between the lobby and the original terrazzo staircase. The interior of the entrance space reintroduces the materials used in the original foyer including Connemara marble wall panelling and Terrazzo flooring.
The restored interiors have been built using mainly Irish materials including protected green Connemara and black Kilkenny marble. Stained glass windows by Abbey Stained Glass Studios bridge the floors, including a window featuring Cú Chulainn.
Colin Hunt, chief executive of AIB, told The Irish Times: ‘We are very proud to act as custodian of this magnificently restored building with such a wonderful historical and architectural pedigree in the heart of Dublin city and to make it once again a home for Irish enterprise.’
The Celtic themes continue in Dawson Lane with a modern depiction of Cú Chulainn (Photograph: Patrick Comerford, 2024)
Patrick Comerford
It seems I have known Dawson Street throughout all my adult life. I first worked there for two or three years after leaving school, while I was training to be a chartered surveyor with the College of Estate Management at Reading University through Jones Lang Wootton, then on the third floor of the Norwich Union Building.
I left there over 50 years ago as I set out on a career in journalism. But when I returned to Dublin to work with The Irish Times, I regularly attended the mid-day, week-day Eucharists in Saint Ann’s Church.
Next door, at the Royal Irish Academy, I enrolled in a course in classical Greek, lectured on the Middle East and genealogical research, and attended launches of books to which I have contributed papers and chapters.
I spent six years on the board of the National Bible Society of Ireland when it owned the ‘Bestseller’ bookshop on Dawson Street, and academic life in Trinity College Dublin gave me a new perspective on the street and a new familiarity with its cafés and bookshops.
In addition, there were meetings, conferences and similar events in the Mansion House, including the annual meetings of Irish CND and Holocaust Memorial Day, and the inevitable working lunches in the restaurants and cafés along Dawson Street.
Some parts of Dawson Street are landmarks that never seem to change: Saint Ann’s, the Royal Irish Academy and the Mansion House; some have vanished and been replaced, including the former Norwich Union building; some have come and gone, such as Waterstones, while others are new fixtures, like the Ivy.
Who remembers the Royal Hibernian Hotel that gave its name to Royal Hibernian Way in 1988?
And, in recent years, the LUAS has transformed the commercial and social life of Dawson Street.
The New Ireland Assurance Company was the first Irish-owned life insurance company in Ireland (Photograph: Patrick Comerford, 2024)
Dawson Street was laid out as part of a new suburb by Joshua Dawson in the early 18th century, linking Saint Stephen’s Green with College Park and Trinity College Dublin. By the 20th century, the street was filled with insurance companies, including – at different times – the North British, Irish National, New Ireland, Sun Alliance, Atlas Insurance, Standard Life and Norwich Union.
From the third floor of the Lardner-designed former Norwich Union House in the early 1970s, I could see the New Ireland building across the street, with its unusual combination of decorative details.
As I reclaimed this new Dawson Street last Saturday morning, I was glad to see the hoardings had come down from around the New Ireland building, an impressive example of the best of modern Irish architecture, decorated with Gaelic and Celtic motifs and symbolism in an interesting attempt to present the old as new.
The New Ireland Assurance Company was the first Irish-owned life insurance company in Ireland. Today, it is a wholly owned subsidiary of Bank of Ireland. But the company was formed as the New Ireland Assurance Collecting Society in January 1918, and from the beginning it was closely linked to the nationalist movement. Its first meeting was attended by Éamon de Valera, Michael Staines, Liam Tobin and Frank Thornton, who were leading figures in the 1916 rising.
The New Ireland Assurance building on Dawson Street reflects the evolution of modern office buildings in Ireland. The oldest structure, designed by Vincent Kelly and built in 1934, was one of the first purpose-built office buildings in Ireland and its modernist design became an emblem of a progressive forward-looking nation.
New Ireland Assurance continued to develop the site over the following decades to accommodate growing staff numbers and in response to changing work environments driven by advances in technology and workplace standards.
The bronze-finished double entrance doors feature Celtic engravings intended to symbolise the four provinces of Ireland (Photograph: Patrick Comerford, 2024)
The 1964 building, designed by O’Brien, Morris and McCullough Architects is the most distinctive phase of development, with Its dramatically embellished Celtic patterning unashamedly proclaiming the nationalist sentiments of New Ireland and its founders.
The building has been described by the architectural historian Christine Casey as ‘Modernism tempered by a classical sensibility’ and ‘an odd jumpy effect’. It is an impressive piece of architecture, decorated throughout with Gaelic symbolism.
The architectural website Archiseek describes it as ‘one of the better office buildings of the 1960s in Dublin.’ It says, ‘With its strong modern lines, gold coloured window frames, and Celtic-inspired decoration, New Ireland Assurance was attempting to demonstrate a new Ireland, looking forward, the results of Taoiseach Seán Lemass’s push for modernity in the country.’
This building was opened by Lemass in 1964 and it captures a particular moment in time, when the state was still clinging to the idea of a Gaelic Ireland at a time when the Irish economy and Irish society evolving, changing and growing.
The entrance features a bronze-finished double door with Celtic engravings that were intended to symbolise the four provinces of Ireland. The bronze panels were intended to display the four provincial coats of arms, on two ‘Celtic-style’ logos similar to the logo of the Gaelic Athletic Association, and four separate panels, two each above and below, with supposed heraldic representations of the four provinces of Ireland.
Leinster is represented by the arms of Dublin, but the three castles are not in flames (Photograph: Patrick Comerford, 2024)
Today, the quartered arms of the four provinces are usually shown in the order: 1 Leinster, 2 Connacht, 3 Ulster, 4 Munster. But on these doors the sequence is: 1 Connacht, 2 Ulster, 3 Munster, 4, Leinster.
For some inexplicable reason, though, these representations of provincial coat of arms are accurate in only one instance: the three crowns of Munster in the lower part of the two ‘Celtic-style’ logos and in the lower panel of the door to the left.
In each instance, Ulster is represented by a hand inspired by the red hand of Ulster, but without the cross and shield or inescutcheon that are part of the arms of Ulster. Perhaps the artist thought the actual heraldic arms of Ulster might be confused with those of Northern Ireland.
The arms of Leinster were replaced by the arms of Dublin, but while the three castles on the two ‘Celtic-style’ logos are in flames, in the lower right panel of the doors the three castles have no flames.
The provincial arms of Connacht have been substituted with an eccentric interpretation of a seldom-seen and anachronistic version of the city arms of Galway (Photograph: Patrick Comerford, 2024)
In a further curiosity, the provincial arms of Connacht have been substituted with an eccentric interpretation of a seldom-seen and anachronistic version of the city coat of arms of Galway.
Since the 17th century, the arms of Connacht have been described as: party per pale argent and azure, in the first an eagle dimidiated and displayed sable, in the second issuant from the partition an arm embowed and vested, the hand holding a sword erect, all argent. They are complicated arms, and may have been the mediaeval arms of the Irish Benedictine community at Regensburg in Germany, which was founded in the 11th century and remained in Irish hands until the Reformation in the 16th century.
The Dawson Street doors replace the arms of Connacht with a rarified version of the arms of Galway. The design shows a galley on the waves, with stars and a mast with a hanging shield. In most versions of Galway’s heraldic arms, the shield on the ship has a golden rampant lion. But at the New Ireland building – designed as a statement of confident of Irish nationalism – the shield is shown not with a golden lion, but with a version of the Plantagenet royal arms of England, with the quartered arms of France and England as they were used for centuries by English monarchs.
However, a quirky dimension of this depiction of the royal arms is the replacement of the three fleurs-de-lis of France with five six-pointed stars.
The motto in Irish on the logos translates: ‘My God, Your God, My Land, Your Land.’ The company is named in English as ‘New Ireland Assurance Society.’ At the side of the building, in Dawson Lane, the Celtic themes continue with a modern depiction of Cú Chulainn.
The provincial coats of arms, the Celtic designs and the Irish language unveiling marker combine to make this a building of the 1960s, both strikingly modern and harkening back to real and imagined mythological Celtic past seen through narrow nationalist eyes.
‘Celtic-style’ logos appear similar in design to the logo of the Gaelic Athletic Association (Photograph: Patrick Comerford, 2024)
When the New Ireland building came on the market in 2018, there was speculation that it could become an hotel, or be rebuilt, and fears that its 1960s decorative art work would be lost. But in May 2024, about 900 staff from AIB and professional services group Goodbody moved into new office accommodation at 9-12 Dawson Street from offices in Ballsbridge.
The new offices, which are an amalgamation of three separate buildings dating from the 1930s, 1960s and 1970s, have been restored, extended and upgraded, and the centrepiece of the new office is the restored 1964 New Ireland building at 11-12 Dawson Street. Combined, they include 5,600 sq m over six floors, and Goodbody occupies three of the six floors.
The new development or redevelopment of the buildings embraces their Protected Structure status and returns key aspects of the buildings to their original condition. The entrance of the 1964 building has been re-established, the original double height entrance lobby has been reinstated, and there is an open plan relationship between the lobby and the original terrazzo staircase. The interior of the entrance space reintroduces the materials used in the original foyer including Connemara marble wall panelling and Terrazzo flooring.
The restored interiors have been built using mainly Irish materials including protected green Connemara and black Kilkenny marble. Stained glass windows by Abbey Stained Glass Studios bridge the floors, including a window featuring Cú Chulainn.
Colin Hunt, chief executive of AIB, told The Irish Times: ‘We are very proud to act as custodian of this magnificently restored building with such a wonderful historical and architectural pedigree in the heart of Dublin city and to make it once again a home for Irish enterprise.’
The Celtic themes continue in Dawson Lane with a modern depiction of Cú Chulainn (Photograph: Patrick Comerford, 2024)
24 May 2023
Morning prayers in Easter
with USPG: (46) 24 May 2023
The Ascension depicted in the West Window in the Collegiate Church of Saint Nicholas in Galway (Photograph: Patrick Comerford)
Patrick Comerford
Eastertide and Ascensiontide continue throughout this week, until the Day of Pentecost next Sunday (28 May 2023).
Today, the calendar of the Church of England in Common Worship remembers John and Charles Wesley, Evangelists and Hymn Writers. Later this morning, I have my next Covid-19 vaccination in the Open University in Milton Keynes. But, before this day gets busy, I am taking some time this morning for prayer and reflection.
I am reflecting each morning during Ascensiontide in these ways:
1, Looking at a depiction of the Ascension in images or stained glass windows in a church or cathedral I know;
2, the Gospel reading of the day in the Church of England lectionary;
3, a prayer from the USPG prayer diary.
The Ascension Window over the west door in Saint Nicholas Church, Galway (Photograph: Patrick Comerford)
The West Window, Saint Nicholas Church, Galway:
The Collegiate Church of Saint Nicholas of Myra, the Church of Ireland parish church in Galway, was first built ca 1320 and is the largest mediaeval church in Ireland.
The chancel with its three windows in the south wall dates from the beginning, the nave, and the transept date from about a century later. Christopher Columbus is said to have visited the church in 1477. The church was given collegiate status in 1484, so that it was in the charge of a warden and vicars appointed by the mayor and burghers of Galway.
Cromwell’s troops destroyed all the stained glass windows in the church, including the east window that had been filled with ‘coloured glass’ by the Mayor of Galway, James Lynch, in 1493.
The Galway distiller Henry Sadleir Persse put up the east window over the High Altar in memory of his daughter Matilda Theodora who died aged 15 in 1881. The five lancets in the window show Christ as the Good Shepherd, Christ raising Jairus’ daughter, Christ in Gethsemane, Christ blessing children, and the Risen Christ appearing to Mary Magdalene.
Persse was one of the largest employers in Galway and for a long time was identified with public life in the city. Shortly before his death, he bought and presented a site at the bottom of Taylor’s Hill for building a rectory in the parish.
After Persse died on 8 March 1899, his family erected the window over the west door in his memory. The window was made by Mayer & Co of Munich in 1899 and is composed of five lancets, seven main and four small tracery-lights.
The window one portrays the Ascension in the centre and the Acts of Mercy in the lower left panel and the Parable of the Good Samaritan in the lower right.
The West Window was erected in 1899 in memory of Henry Sadleir Persse (Photograph: Patrick Comerford)
Mark 6: 30-34 (NRSVA):
30 The apostles gathered around Jesus, and told him all that they had done and taught. 31 He said to them, ‘Come away to a deserted place all by yourselves and rest a while.’ For many were coming and going, and they had no leisure even to eat. 32 And they went away in the boat to a deserted place by themselves. 33 Now many saw them going and recognized them, and they hurried there on foot from all the towns and arrived ahead of them. 34 As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things.
Henry Sadleir Persse put up the east window over the High Altar in memory of his daughter Matilda Theodora (Photograph: Patrick Comerford)
Today’s prayer:
The theme in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) this week is ‘Accountability and Care.’ USPG’s Research and Learning Advisor, Jo Sadgrove, introduced this theme on Sunday, when she reflected on accountability on the anniversary of George Floyd’s death tomorrow (Thursday 25 May 2023).
The USPG Prayer invites us to pray this morning (Wednesday 24 May 2023):
Let us pray for ourselves as we seek to acknowledge our own shortcomings. May we have the courage to name them and may we know God’s grace to change.
Collect:
God of mercy,
who inspired John and Charles Wesley with zeal for your gospel:
grant to all people boldness to proclaim your word
and a heart ever to rejoice in singing your praises;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion:
God, shepherd of your people,
whose servants John and Charles Wesley revealed the loving service of Christ
in their ministry as pastors of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.
The Collegiate Church of Saint Nicholas of Myra, the Church of Ireland parish church in Galway, dates from 1320 (Photograph: Patrick Comerford)
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
Patrick Comerford
Eastertide and Ascensiontide continue throughout this week, until the Day of Pentecost next Sunday (28 May 2023).
Today, the calendar of the Church of England in Common Worship remembers John and Charles Wesley, Evangelists and Hymn Writers. Later this morning, I have my next Covid-19 vaccination in the Open University in Milton Keynes. But, before this day gets busy, I am taking some time this morning for prayer and reflection.
I am reflecting each morning during Ascensiontide in these ways:
1, Looking at a depiction of the Ascension in images or stained glass windows in a church or cathedral I know;
2, the Gospel reading of the day in the Church of England lectionary;
3, a prayer from the USPG prayer diary.
The Ascension Window over the west door in Saint Nicholas Church, Galway (Photograph: Patrick Comerford)
The West Window, Saint Nicholas Church, Galway:
The Collegiate Church of Saint Nicholas of Myra, the Church of Ireland parish church in Galway, was first built ca 1320 and is the largest mediaeval church in Ireland.
The chancel with its three windows in the south wall dates from the beginning, the nave, and the transept date from about a century later. Christopher Columbus is said to have visited the church in 1477. The church was given collegiate status in 1484, so that it was in the charge of a warden and vicars appointed by the mayor and burghers of Galway.
Cromwell’s troops destroyed all the stained glass windows in the church, including the east window that had been filled with ‘coloured glass’ by the Mayor of Galway, James Lynch, in 1493.
The Galway distiller Henry Sadleir Persse put up the east window over the High Altar in memory of his daughter Matilda Theodora who died aged 15 in 1881. The five lancets in the window show Christ as the Good Shepherd, Christ raising Jairus’ daughter, Christ in Gethsemane, Christ blessing children, and the Risen Christ appearing to Mary Magdalene.
Persse was one of the largest employers in Galway and for a long time was identified with public life in the city. Shortly before his death, he bought and presented a site at the bottom of Taylor’s Hill for building a rectory in the parish.
After Persse died on 8 March 1899, his family erected the window over the west door in his memory. The window was made by Mayer & Co of Munich in 1899 and is composed of five lancets, seven main and four small tracery-lights.
The window one portrays the Ascension in the centre and the Acts of Mercy in the lower left panel and the Parable of the Good Samaritan in the lower right.
The West Window was erected in 1899 in memory of Henry Sadleir Persse (Photograph: Patrick Comerford)
Mark 6: 30-34 (NRSVA):
30 The apostles gathered around Jesus, and told him all that they had done and taught. 31 He said to them, ‘Come away to a deserted place all by yourselves and rest a while.’ For many were coming and going, and they had no leisure even to eat. 32 And they went away in the boat to a deserted place by themselves. 33 Now many saw them going and recognized them, and they hurried there on foot from all the towns and arrived ahead of them. 34 As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things.
Henry Sadleir Persse put up the east window over the High Altar in memory of his daughter Matilda Theodora (Photograph: Patrick Comerford)
Today’s prayer:
The theme in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) this week is ‘Accountability and Care.’ USPG’s Research and Learning Advisor, Jo Sadgrove, introduced this theme on Sunday, when she reflected on accountability on the anniversary of George Floyd’s death tomorrow (Thursday 25 May 2023).
The USPG Prayer invites us to pray this morning (Wednesday 24 May 2023):
Let us pray for ourselves as we seek to acknowledge our own shortcomings. May we have the courage to name them and may we know God’s grace to change.
Collect:
God of mercy,
who inspired John and Charles Wesley with zeal for your gospel:
grant to all people boldness to proclaim your word
and a heart ever to rejoice in singing your praises;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion:
God, shepherd of your people,
whose servants John and Charles Wesley revealed the loving service of Christ
in their ministry as pastors of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.
The Collegiate Church of Saint Nicholas of Myra, the Church of Ireland parish church in Galway, dates from 1320 (Photograph: Patrick Comerford)
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
19 February 2023
Praying in Ordinary Time
with USPG: 19 February 2023
The Transfiguration (see Matthew 17: 1-9) … a window in a parish church in Lucan, Co Dublin (Photograph: Patrick Comerford)
Patrick Comerford
Today [19 February 2023] is the Sunday Next Before Lent. In the some parishes, this Sunday is known as Transfiguration Sunday. In the past, this Sunday was known as Quinquagesima, one of those odd-sounding Latin names once used in the Book of Common Prayer for the Sundays in Ordinary Time between Candlemas and Lent: Septuagesima, Sexagesima and Quinquagesima.
These weeks, between the end of Epiphany and Ash Wednesday, are known as Ordinary Time. We are in a time of preparation for Lent, which in turn is a preparation for Holy Week and Easter.
Later today, I hope to be in Tamworth for a lunch celebrating the 50th anniversary of the founding of the Tamworth and District Civic Society. But, before catching the train to Tamworth later this morning, I am taking some time this morning for prayer and reflection.
In these days of Ordinary Time before Ash Wednesday later this week (22 February), I am reflecting in these ways each morning:
1, reflecting on a saint or interesting person in the life of the Church;
2, one of the lectionary readings of the day;
3, a prayer from the USPG prayer diary, ‘Pray with the World Church.’
For my reflection this morning, I am reading John Keble’s poem, ‘Quinquagesima Sunday,’ recalling the traditional name once used for the Sunday before Lent.
John Keble (1792-1866) … his poems in ‘The Christian Year’ include ‘Quinquagesima Sunday’
John Keble (1792-1866) was an Anglican priest and poet, Professor of Poetry at Oxford, and one of the leaders of the Oxford Movement. He was born on Saint Mark’s Day, 25 April 1792, in Fairford, Gloucestershire, where his father, the Revd John Keble, a former Fellow of Corpus Christi College, Oxford, was Vicar of Coln St Aldwyn’s.
John Keble studied at Corpus Christi College, Oxford, and in 1810, at the age of 18, he graduated with a double first in classics and mathematics. In 1811, He became a Fellow of Oriel College, Oxford, in 1811 and was ordained deacon by the Bishop of Oxford on Trinity Sunday 1815, and priest in 1816.
He published The Christian Year in 1827. He wrote the poems to restore a deep feeling for the Church Year among Anglicans, and it received such great acclaim that its became the most popular volume of verse in the 19th century. One of the most popular poems in The Christian Year is the well-known hymn, ‘New every morning.’
The Christian Year went into 95 editions in his lifetime, and by the time the copyright expired in 1873, over 375,000 copies had been sold in Britain and 158 editions had been published.
The success of The Christian Year led to Keble being appointed Professor of Poetry in Oxford University (1831-1841).
His ‘Assize Sermon’ in Saint Mary’s University Church in 1833 was the spark that ignited the Oxford Movement. In 1835 he was appointed Vicar of Hursley, Hampshire, where he settled down to family life and remained for the rest of his life as a parish priest at All Saints’ Church.
He edited an edition of Richard Hooker’s works in 1836. The most important of his prose writings, however, was his treatise on Eucharistic Adoration.
John Keble died on 29 March 1866 at the age of 74. Within three years of his death, Keble College was established at Oxford ‘to give an education in strict fidelity to the Church of England.’
‘What but the gentle rainbow’s gleam, / Soothing the wearied sight, / That cannot bear the solar beam, / With soft undazzling light?’ (John Keble) … a rainbow in Callan, Co Kilkenny (Photograph: Patrick Comerford)
Quinquagesima Sunday by John Keble:
Sweet Dove! the softest, steadiest plume,
In all the sunbright sky,
Brightening in ever-changeful bloom
As breezes change on high; –
Sweet Leaf! the pledge of peace and mirth,
“Long sought, and lately won,”
Blessed increase of reviving Earth,
When first it felt the Sun; –
Sweet Rainbow! pride of summer days,
High set at Heaven’s command,
Though into drear and dusky haze
Thou melt on either hand; –
Dear tokens of a pardoning God,
We hail ye, one and all,
As when our fathers walked abroad,
Freed from their twelvemonth’s thrall.
How joyful from the imprisoning ark
On the green earth they spring!
Not blither, after showers, the lark
Mounts up with glistening wing.
So home-bound sailors spring to shore,
Two oceans safely past;
So happy souls, when life is o’er,
Plunge in this empyreal vast.
What wins their first and fondest gaze
In all the blissful field,
And keeps it through a thousand days?
Love face to face revealed:
Love imaged in that cordial look
Our Lord in Eden bends
On souls that sin and earth forsook
In time to die His friends.
And what most welcome and serene
Dawns on the Patriarch’s eye,
In all the emerging hills so green,
In all the brightening sky?
What but the gentle rainbow’s gleam,
Soothing the wearied sight,
That cannot bear the solar beam,
With soft undazzling light?
Lord, if our fathers turned to Thee
With such adoring gaze,
Wondering frail man Thy light should see
Without Thy scorching blaze;
Where is our love, and where our hearts,
We who have seen Thy Son,
Have tried Thy Spirit’s winning arts,
And yet we are not won?
The Son of God in radiance beamed
Too bright for us to scan,
But we may face the rays that streamed
From the mild Son of Man.
There, parted into rainbow hues,
In sweet harmonious strife
We see celestial love diffuse
Its light o’er Jesus’ life.
God, by His bow, vouchsafes to write
This truth in Heaven above:
As every lovely hue is Light,
So every grace is Love.
The Transfiguration (see Matthew 17: 1-9) … a window in Saint Nicholas Church, Galway (Photograph: Patrick Comerford)
Matthew 17: 1-9 (NRSVA):
1 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. 3 Suddenly there appeared to them Moses and Elijah, talking with him. 4 Then Peter said to Jesus, ‘Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.’ 5 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, ‘This is my Son, the Beloved; with him I am well pleased; listen to him!’ 6 When the disciples heard this, they fell to the ground and were overcome by fear. 7 But Jesus came and touched them, saying, ‘Get up and do not be afraid.’ 8 And when they looked up, they saw no one except Jesus himself alone.
9 As they were coming down the mountain, Jesus ordered them, ‘Tell no one about the vision until after the Son of Man has been raised from the dead.’
‘The Son of God in radiance beamed / Too bright for us to scan, / But we may face the rays that streamed / From the mild Son of Man’ (John Keble) … an icon of the Transfiguration in the church in Piskopiano in Crete (Photograph: Patrick Comerford)
USPG Prayer Diary:
The theme in the USPG Prayer Diary this week is ‘Social Justice in Sierra Leone.’
The Anglican Diocese of Freetown and the North in Sierra Leone joins with its neighbours around the world to mark World Day of Social Justice. Around the globe, millions of people are prohibited from living a fair life. In Sierra Leone, a country that has seen civil war, many of its people are without homes, jobs, healthcare, nutrition and more. It must be the responsibility of the privileged to ensure that a just world is created where social justice is a norm for all. As God’s word teaches us, social justice is mandatory. We are called to love our neighbour as ourselves. (Matthew 22: 39) This means eliminating poverty and illiteracy, and any form of discrimination that violates human rights and prevents human flourishing.
The Church in Sierra Leone prays that its government and people will follow the teachings of the Bible and ‘give justice to the weak and the fatherless’ and ‘maintain the right of the afflicted and the destitute’. (Psalm 82: 3) Its Livelihoods Recovery, Youth and Governance programme for young people in agriculture, aquaculture and food processing, sponsored by USPG, is underpinned by its determination to pursue justice for all. The Church prays that, being made in the image and likeness of God, Sierra Leoneans will learn to treat each other with love, that they will have equal access to justice and all will be able to share in the country’s resources.
The USPG Prayer Diary today (Sunday 19 February, the Sunday next before Lent) invites us to pray in these words:
God of Justice,
let justice roll down like water
and righteousness like an ever-flowing stream,
in the name of Jesus,
our guide and our peace.
Collect:
Almighty Father,
whose Son was revealed in majesty
before he suffered death upon the cross:
give us grace to perceive his glory,
that we may be strengthened to suffer with him
and be changed into his likeness, from glory to glory;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion:
Holy God,
we see your glory in the face of Jesus Christ:
may we who are partakers at his table
reflect his life in word and deed,
that all the world may know his power to change and save.
This we ask through Jesus Christ our Lord.
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
Patrick Comerford
Today [19 February 2023] is the Sunday Next Before Lent. In the some parishes, this Sunday is known as Transfiguration Sunday. In the past, this Sunday was known as Quinquagesima, one of those odd-sounding Latin names once used in the Book of Common Prayer for the Sundays in Ordinary Time between Candlemas and Lent: Septuagesima, Sexagesima and Quinquagesima.
These weeks, between the end of Epiphany and Ash Wednesday, are known as Ordinary Time. We are in a time of preparation for Lent, which in turn is a preparation for Holy Week and Easter.
Later today, I hope to be in Tamworth for a lunch celebrating the 50th anniversary of the founding of the Tamworth and District Civic Society. But, before catching the train to Tamworth later this morning, I am taking some time this morning for prayer and reflection.
In these days of Ordinary Time before Ash Wednesday later this week (22 February), I am reflecting in these ways each morning:
1, reflecting on a saint or interesting person in the life of the Church;
2, one of the lectionary readings of the day;
3, a prayer from the USPG prayer diary, ‘Pray with the World Church.’
For my reflection this morning, I am reading John Keble’s poem, ‘Quinquagesima Sunday,’ recalling the traditional name once used for the Sunday before Lent.
John Keble (1792-1866) … his poems in ‘The Christian Year’ include ‘Quinquagesima Sunday’
John Keble (1792-1866) was an Anglican priest and poet, Professor of Poetry at Oxford, and one of the leaders of the Oxford Movement. He was born on Saint Mark’s Day, 25 April 1792, in Fairford, Gloucestershire, where his father, the Revd John Keble, a former Fellow of Corpus Christi College, Oxford, was Vicar of Coln St Aldwyn’s.
John Keble studied at Corpus Christi College, Oxford, and in 1810, at the age of 18, he graduated with a double first in classics and mathematics. In 1811, He became a Fellow of Oriel College, Oxford, in 1811 and was ordained deacon by the Bishop of Oxford on Trinity Sunday 1815, and priest in 1816.
He published The Christian Year in 1827. He wrote the poems to restore a deep feeling for the Church Year among Anglicans, and it received such great acclaim that its became the most popular volume of verse in the 19th century. One of the most popular poems in The Christian Year is the well-known hymn, ‘New every morning.’
The Christian Year went into 95 editions in his lifetime, and by the time the copyright expired in 1873, over 375,000 copies had been sold in Britain and 158 editions had been published.
The success of The Christian Year led to Keble being appointed Professor of Poetry in Oxford University (1831-1841).
His ‘Assize Sermon’ in Saint Mary’s University Church in 1833 was the spark that ignited the Oxford Movement. In 1835 he was appointed Vicar of Hursley, Hampshire, where he settled down to family life and remained for the rest of his life as a parish priest at All Saints’ Church.
He edited an edition of Richard Hooker’s works in 1836. The most important of his prose writings, however, was his treatise on Eucharistic Adoration.
John Keble died on 29 March 1866 at the age of 74. Within three years of his death, Keble College was established at Oxford ‘to give an education in strict fidelity to the Church of England.’
‘What but the gentle rainbow’s gleam, / Soothing the wearied sight, / That cannot bear the solar beam, / With soft undazzling light?’ (John Keble) … a rainbow in Callan, Co Kilkenny (Photograph: Patrick Comerford)
Quinquagesima Sunday by John Keble:
Sweet Dove! the softest, steadiest plume,
In all the sunbright sky,
Brightening in ever-changeful bloom
As breezes change on high; –
Sweet Leaf! the pledge of peace and mirth,
“Long sought, and lately won,”
Blessed increase of reviving Earth,
When first it felt the Sun; –
Sweet Rainbow! pride of summer days,
High set at Heaven’s command,
Though into drear and dusky haze
Thou melt on either hand; –
Dear tokens of a pardoning God,
We hail ye, one and all,
As when our fathers walked abroad,
Freed from their twelvemonth’s thrall.
How joyful from the imprisoning ark
On the green earth they spring!
Not blither, after showers, the lark
Mounts up with glistening wing.
So home-bound sailors spring to shore,
Two oceans safely past;
So happy souls, when life is o’er,
Plunge in this empyreal vast.
What wins their first and fondest gaze
In all the blissful field,
And keeps it through a thousand days?
Love face to face revealed:
Love imaged in that cordial look
Our Lord in Eden bends
On souls that sin and earth forsook
In time to die His friends.
And what most welcome and serene
Dawns on the Patriarch’s eye,
In all the emerging hills so green,
In all the brightening sky?
What but the gentle rainbow’s gleam,
Soothing the wearied sight,
That cannot bear the solar beam,
With soft undazzling light?
Lord, if our fathers turned to Thee
With such adoring gaze,
Wondering frail man Thy light should see
Without Thy scorching blaze;
Where is our love, and where our hearts,
We who have seen Thy Son,
Have tried Thy Spirit’s winning arts,
And yet we are not won?
The Son of God in radiance beamed
Too bright for us to scan,
But we may face the rays that streamed
From the mild Son of Man.
There, parted into rainbow hues,
In sweet harmonious strife
We see celestial love diffuse
Its light o’er Jesus’ life.
God, by His bow, vouchsafes to write
This truth in Heaven above:
As every lovely hue is Light,
So every grace is Love.
The Transfiguration (see Matthew 17: 1-9) … a window in Saint Nicholas Church, Galway (Photograph: Patrick Comerford)
Matthew 17: 1-9 (NRSVA):
1 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. 3 Suddenly there appeared to them Moses and Elijah, talking with him. 4 Then Peter said to Jesus, ‘Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.’ 5 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, ‘This is my Son, the Beloved; with him I am well pleased; listen to him!’ 6 When the disciples heard this, they fell to the ground and were overcome by fear. 7 But Jesus came and touched them, saying, ‘Get up and do not be afraid.’ 8 And when they looked up, they saw no one except Jesus himself alone.
9 As they were coming down the mountain, Jesus ordered them, ‘Tell no one about the vision until after the Son of Man has been raised from the dead.’
‘The Son of God in radiance beamed / Too bright for us to scan, / But we may face the rays that streamed / From the mild Son of Man’ (John Keble) … an icon of the Transfiguration in the church in Piskopiano in Crete (Photograph: Patrick Comerford)
USPG Prayer Diary:
The theme in the USPG Prayer Diary this week is ‘Social Justice in Sierra Leone.’
The Anglican Diocese of Freetown and the North in Sierra Leone joins with its neighbours around the world to mark World Day of Social Justice. Around the globe, millions of people are prohibited from living a fair life. In Sierra Leone, a country that has seen civil war, many of its people are without homes, jobs, healthcare, nutrition and more. It must be the responsibility of the privileged to ensure that a just world is created where social justice is a norm for all. As God’s word teaches us, social justice is mandatory. We are called to love our neighbour as ourselves. (Matthew 22: 39) This means eliminating poverty and illiteracy, and any form of discrimination that violates human rights and prevents human flourishing.
The Church in Sierra Leone prays that its government and people will follow the teachings of the Bible and ‘give justice to the weak and the fatherless’ and ‘maintain the right of the afflicted and the destitute’. (Psalm 82: 3) Its Livelihoods Recovery, Youth and Governance programme for young people in agriculture, aquaculture and food processing, sponsored by USPG, is underpinned by its determination to pursue justice for all. The Church prays that, being made in the image and likeness of God, Sierra Leoneans will learn to treat each other with love, that they will have equal access to justice and all will be able to share in the country’s resources.
The USPG Prayer Diary today (Sunday 19 February, the Sunday next before Lent) invites us to pray in these words:
God of Justice,
let justice roll down like water
and righteousness like an ever-flowing stream,
in the name of Jesus,
our guide and our peace.
Collect:
Almighty Father,
whose Son was revealed in majesty
before he suffered death upon the cross:
give us grace to perceive his glory,
that we may be strengthened to suffer with him
and be changed into his likeness, from glory to glory;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion:
Holy God,
we see your glory in the face of Jesus Christ:
may we who are partakers at his table
reflect his life in word and deed,
that all the world may know his power to change and save.
This we ask through Jesus Christ our Lord.
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
06 December 2022
A ‘virtual tour’ of 12 more
churches and cathedrals
named after Saint Nicholas
A statue of Saint Nicholas of Myra – the real ‘Santa Claus’ in Saint Nicholas Cathedral, Newcastle on Tyne (Photograph: Patrick Comerford)
Patrick Comerford
Today is the Feast of Saint Nicholas of Myra (6 December 2022) , the ‘real Santa Claus’. Last night, instead of retelling the story of the bishop who risked his life when he defended Orthodox doctrine against the Arains at the Council of Nicaea in the year 325, I thought it would be interesting to follow in his footsteps, visiting or revisiting a number of cathedrals, churches or former church sites to which he has given his name.
During the Covid-19 pandemic lockdown, I offered a number of ‘virtual tours’ of churches and other sites. My offering last night, on the eve of the Feast of Saint Nicholas, was a ‘virtual tour’ with Saint Nicholas of a half-dozen churches in Greece, and a half-dozen more spread across the Czech Republic, Malta, Italy, Spain, Slovakia and Turkey.
Continuing this theme in a second ‘virtual tour’ this evening, I am visiting a dozen more churches, cathedrals and former church sites named after Saint Nicholas in England and Ireland.
1, Saint Nicholas Cathedral, Newcastle on Tyne:
The lantern of Saint Nicholas Church, Newcastle, described by Sir Niklaus Pevsner as ‘a rare form of medieval crown’ (Photograph: Patrick Comerford)
The Diocese of Newcastle was formed in 1882, and Saint Nicholas Church became the most northerly cathedral in England. Saint Nicholas is a Grade I listed and dates from the early 14th century. For over 900 years it has been at the centre of the city’s spiritual and civic life and its memorials and ledger stones which reveal much of the heritage of the region.
The cathedral has one of the finest lantern towers in England, dominating the skyline since the 15th century. The architectural historian Sir Niklaus Pevsner describes it as ‘Four flying buttresses leaning against each other and holding up a tall square lantern, battlemented and pinnacled – a rare form of medieval crown in Britain.’
The cathedral retains substantial elements of its mediaeval fabric, as well as examples of work by prominent architects including Daniel Garrett, John and Benjamin Green, John Dobson, and George Gilbert Scott.
Inside, the cathedral has one of the largest collections of monuments and ledger stones in northern England. It has many mediaeval heraldic bosses and a fine mediaeval font with a contemporary wooden cover with elaborate gothic tracery. The 19th century chancel embellishments include wood and stone work by Ralph Hedley, Robert Beall and JS Westmacott.
2, Saint Nicholas Cole Abbey, London:
Saint Nicholas Cole Abbey … rebuilt by Christopher Wren after the Great Fire of 1666 (Photograph: Patrick Comerford)
Saint Nicholas Cole Abbey, standing on what is now Queen Victoria Street, dates from at least the 12th century. When the church was destroyed in the Great Fire, it was rebuilt by the office of Sir Christopher Wren. The church suffered substantial bomb damage from German bombs during the London Blitz in World War II and was rebuilt by Arthur Bailey in 1961-1962.
The church is named after Saint Nicholas of Myra, but was never an abbey. The name Cole Abbey is derived from ‘cold harbour,’ a mediaeval name for a travellers’ shelter or shelter from the cold. The earliest reference to the church is in a letter of Pope Lucius II in 1144-1145.
After the accession of Queen Mary I, this was the first church to celebrate Mass again, on 23 August 1553. In the 17th century, the living was owned by the regicide, Colonel Francis Hacker, a Puritan who commanded the execution detail of Charles I.
The church was rebuilt by Wren in 1672-1678, becoming the first church of the 51 lost in the Great Fire to be rebuilt. After World War II, the church was restored under Arthur Bailey and re-consecrated in 1962.
Under the name St Nick’s Church, Sunday services re-started in November 2016, along with midweek meetings. Services are described as ‘contemporary in style,’ with Sunday clubs and a crèche for youth and children. But there is no mention on any of the leaflets or handouts of when the Eucharist is celebrated.
3, Saint Nicholas Church, Liverpool:
The Church of Our Lady and Saint Nicholas is the Parish Church of Liverpool (Photograph: Patrick Comerford)
The Church of Our Lady and Saint Nicholas is the Parish Church of Liverpool. The site is said to have been a place of worship since at least the 1250s. The church is close to the River Mersey near the Pier Head. The Chapel of Saint Nicholas was built on the site of Saint Mary del Quay, which in 1355 was determined to be too small for the growing borough of Liverpool.
Until 1868, the church was the tallest building in Liverpool at 53 metres (174 ft). The present church was rebuilt after World War II, and is now a Grade II listed building. There are daily services, and the church is open to visitors throughout the week.
4, King’s College Chapel, Cambridge:
King’s College Cambridge … founded as the King’s College of Our Lady and Saint Nicholas (Photograph: Patrick Comerford)
King’s College Chapel plays a central role in college life, and is the most instantly recognisable and iconic building in Cambridge. In addition to being a place of daily worship during term-time, it is where new students matriculate, where Fellows are admitted, and where the choir performs concerts and records music for our own record label.
The chapel broadcasts ‘A Festival of Nine Lessons and Carols’ live on radio to millions of people every Christmas and every year pre-records new television services for both Christmas and Easter.
King’s College Chapel is dedicated to both the Virgin Mary and Saint Nicholas. Saint Nicholas was the personal patron saint of the founder of the college, King Henry VI, who was born on Saint Nicholas Day, 6 December. The foundation stone of the college was laid in 1441 and the chapel was completed in 1515.
5, Saint Nicholas of Myra Church, Dublin:
Saint Nicholas of Myra Church, Francis Street, Dublin (Photograph: Patrick Comerford)
My great-grandmother, Anne (Doyle) Comerford (1834-1899) was baptised in Saint Nicholas of Myra Church, Francis Church, Dublin, on 25 August 1834, the year the church was completed. The church was designed by John Leeson, who also worked on the Pro-Cathedral in Marlborough Street, Dublin, and briefly on the plans for Saint Andrew’s in Westland Row. Building work began in 1829 and the church was opened in 1834 and dedicated in 1835.
The portico and tower, designed by John Bourke, were added in 1856-1860. This Ionic portico and Italianate tower, in granite and Portland stone, are probably the most striking features of the church.
At one time, the pediment was topped by statues of the Virgin Mary with Saint Nicholas and Saint Patrick on either side, but these have been removed. Inside, the church is neoclassical in style and is strikingly beautiful, brightly painted and decorated.
6, Saint Nicholas Collegiate Church, Galway:
The Collegiate Church of Saint Nicholas, Galway … the largest mediaeval parish church in continuous use in Ireland (Photograph: Patrick Comerford)
The Collegiate Church of Saint Nicholas in Galway is the largest mediaeval parish church in continuous use as a church in Ireland. It is the Church of Ireland parish church in Galway city, and was built in 1320 on the site of an earlier chapel.
Galway is a major port, and in the Middle Ages Saint Nicholas was revered as the patron saint of sailors and seafarers. The earliest parts of the church, the chancel, nave and transepts, date from the foundation of the church. Local legend claims Christopher Columbus worshipped there when he visited Galway in 1477.
The church was given the status of a collegiate church by Donatus Ó Muireadhaigh, Archbishop of Tuam, in 1484, the same year Galway received a Royal Charter and the right to elect a mayor. This collegiate status was confirmed by a papal bull issued by Pope Innocent VIII in 1485.
7, The Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, Galway:
Inside the Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, Galway (Photograph: Patrick Comerford, 2022)
The Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, commonly known as Galway Cathedral, is one of the largest and most impressive buildings in the city. Construction began in 1958 on the site of the old city prison. It was completed in 1965, making it the last great stone cathedral to be built in Europe.
John J Robinson, the architect, had previously designed many churches in Dublin and around Ireland. His designs draws on many influences. The dome and pillars reflect a Renaissance style. Other features, including the rose windows and mosaics, echo the broad tradition of Christian art. The cathedral dome, at a height of 44.2 metres (145 ft), is a prominent landmark.
8, Saint Nicholas, Adare, Co Limerick:
Inside Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)
Saint Nicholas, the Church of Ireland parish church in Adare, Co Limerick, is a short walk from the village on the road out to Limerick City, on the banks of the River Maigue. The church was founded as an Augustinian Priory in 1316 by John FitzThomas FitzGerald, 1st Earl of Kildare. Once known as the Black Abbey, it is a fine example of a mediaeval Irish church, and remained a priory until the dissolution of the monastic houses in the 16th century.
The priory church was repaired and renovated in the early 19th century and became the Church of Ireland parish church in 1807, replacing the Manorial Parish Church of Saint Nicholas of Myra. This stood near the Desmond Castle and fell into ruins after 1806.
The refectory was roofed and converted into a schoolhouse in 1814. Between 1852 and 1854, a second restoration of the church was undertaken by Caroline, Countess of Dunraven. The church complex now includes the former Augustinian cloisters, a school dating from 1814, and the Dunraven Mausoleum, which dates from 1826.
9, Saint Nicholas Church, Dundalk, Co Louth:
Saint Nicholas Church in Dundalk, Co Louth (Photograph: Patrick Comerford)
The parish church of Saint Nicholas in Dundalk, Co Louth, was built in the 13th century. Known affectionately as ‘the Green Church,’ it once had three chantry chapels. The tomb of Saint Richard of Dundalk, Archbishop of Dundalk, dating from 1370, was damaged at the Reformation. It was still identified as late as 1624, but its location is unknown today. The parish historian, HG Tempest, suggests he was buried on the site of the present chancel, was built between 1694 and 1706, in a place now behind the altar.
The church was extensively rebuilt and remodelled in the 17th and 18th centuries, and again by Francis Johnston in the 19th century, so that only the nave and tower date from the mediaeval period. In 1954, a side chapel under the gallery in the south transept was set aside to commemorate a former rector, the Revd JJ McClure, and was dedicated to Saint Richard.
10, Saint Nicholas Church, Limerick:
Nicholas Street was the High Street of mediaeval Limerick … the site of Saint Nicholas Church is on the left (Photograph: Patrick Comerford)
Saint Nicholas also gave his name to Saint Nicholas Church on the mediaeval High Street of Limerick, now known as Nicholas Street.
The church, between Saint Mary’s Cathedral and King John’s Castle, was one of the five mediaeval parish churches in Limerick. The Church of Saint Nicholas is mentioned in the Black Book of Limerick and was used by sailors and merchants. It was believed to have been a low roofed church with a parallel nave and had disappeared by the end of the 17th century.
11, Saint Nicholas Within, Dublin:
The remains of Saint Nicholas Within (right) on the corner of Nicholas Street and Christchurch Place, Dublin (Photograph: Patrick Comerford)
Saint Nicholas Within was a Church of Ireland parish church in inner city Dublin. It stood on the corner of Nicholas Street and Christchurch Place, where part of its entrance may be seen next to the Peace Park.
The original church was built in the 11th century by Bishop Donat. It was dedicated to Saint. Nicholas of Myra by Archbishop Alexander de Bicknor (1317-1349), when the parish of Saint Nicholas was extended outside the city to include the Manor of Saint Sepulchre and the ainDeanery of St Patrick. The parish was divided into two parts: Saint Nicholas Within the Walls and Saint Nicholas Without.
The church fell into disrepair in the 17th century, and was rebuilt in 1707. By 1835, it was again having problems, and it was unroofed, although a chapel in the church, Saint Mary’s, continued to be used until 1847. It was planned to demolish the church and build a new one. However, this was never done, and the parish united with Saint Audoen’s in 1867.
12, Saint Nicholas Without, Dublin:
The north transept of Saint Patrick’s Cathedral, Dublin, served as the Church of Saint Nicholas Without for several hundred years (Photograph: Patrick Comerford)
For several hundred years, the Church of Saint Nicholas Without was the north transept of Saint Patrick’s Cathedral, Dublin, with a wall separating the church and the cathedral. The parish was first mentioned by Pope Celestine in a Bull in 1191. The parish took in both sides of Patrick Street (except Saint Patrick’s Close), New Street and most of Kevin Street. The parish was divided in 1708, creating a new parish of Saint Luke.
The north transept fell into disrepair in the 18th century, and the Lady Chapel (formerly called the French Church, as it had been used by the Huguenots) was rented by the parishioners of Saint Nicholas Without.
The north transept was rebuilt in 1822 and was used until 1861, when the parish of Saint Nicholas Without was united to Saint Luke’s. Saint Patrick’s Cathedral was renovated subsequently, and the north transept re-built.
An icon of Saint Nicholas in the Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, Galway (Photograph: Patrick Comerford, 2022)
Patrick Comerford
Today is the Feast of Saint Nicholas of Myra (6 December 2022) , the ‘real Santa Claus’. Last night, instead of retelling the story of the bishop who risked his life when he defended Orthodox doctrine against the Arains at the Council of Nicaea in the year 325, I thought it would be interesting to follow in his footsteps, visiting or revisiting a number of cathedrals, churches or former church sites to which he has given his name.
During the Covid-19 pandemic lockdown, I offered a number of ‘virtual tours’ of churches and other sites. My offering last night, on the eve of the Feast of Saint Nicholas, was a ‘virtual tour’ with Saint Nicholas of a half-dozen churches in Greece, and a half-dozen more spread across the Czech Republic, Malta, Italy, Spain, Slovakia and Turkey.
Continuing this theme in a second ‘virtual tour’ this evening, I am visiting a dozen more churches, cathedrals and former church sites named after Saint Nicholas in England and Ireland.
1, Saint Nicholas Cathedral, Newcastle on Tyne:
The lantern of Saint Nicholas Church, Newcastle, described by Sir Niklaus Pevsner as ‘a rare form of medieval crown’ (Photograph: Patrick Comerford)
The Diocese of Newcastle was formed in 1882, and Saint Nicholas Church became the most northerly cathedral in England. Saint Nicholas is a Grade I listed and dates from the early 14th century. For over 900 years it has been at the centre of the city’s spiritual and civic life and its memorials and ledger stones which reveal much of the heritage of the region.
The cathedral has one of the finest lantern towers in England, dominating the skyline since the 15th century. The architectural historian Sir Niklaus Pevsner describes it as ‘Four flying buttresses leaning against each other and holding up a tall square lantern, battlemented and pinnacled – a rare form of medieval crown in Britain.’
The cathedral retains substantial elements of its mediaeval fabric, as well as examples of work by prominent architects including Daniel Garrett, John and Benjamin Green, John Dobson, and George Gilbert Scott.
Inside, the cathedral has one of the largest collections of monuments and ledger stones in northern England. It has many mediaeval heraldic bosses and a fine mediaeval font with a contemporary wooden cover with elaborate gothic tracery. The 19th century chancel embellishments include wood and stone work by Ralph Hedley, Robert Beall and JS Westmacott.
2, Saint Nicholas Cole Abbey, London:
Saint Nicholas Cole Abbey … rebuilt by Christopher Wren after the Great Fire of 1666 (Photograph: Patrick Comerford)
Saint Nicholas Cole Abbey, standing on what is now Queen Victoria Street, dates from at least the 12th century. When the church was destroyed in the Great Fire, it was rebuilt by the office of Sir Christopher Wren. The church suffered substantial bomb damage from German bombs during the London Blitz in World War II and was rebuilt by Arthur Bailey in 1961-1962.
The church is named after Saint Nicholas of Myra, but was never an abbey. The name Cole Abbey is derived from ‘cold harbour,’ a mediaeval name for a travellers’ shelter or shelter from the cold. The earliest reference to the church is in a letter of Pope Lucius II in 1144-1145.
After the accession of Queen Mary I, this was the first church to celebrate Mass again, on 23 August 1553. In the 17th century, the living was owned by the regicide, Colonel Francis Hacker, a Puritan who commanded the execution detail of Charles I.
The church was rebuilt by Wren in 1672-1678, becoming the first church of the 51 lost in the Great Fire to be rebuilt. After World War II, the church was restored under Arthur Bailey and re-consecrated in 1962.
Under the name St Nick’s Church, Sunday services re-started in November 2016, along with midweek meetings. Services are described as ‘contemporary in style,’ with Sunday clubs and a crèche for youth and children. But there is no mention on any of the leaflets or handouts of when the Eucharist is celebrated.
3, Saint Nicholas Church, Liverpool:
The Church of Our Lady and Saint Nicholas is the Parish Church of Liverpool (Photograph: Patrick Comerford)
The Church of Our Lady and Saint Nicholas is the Parish Church of Liverpool. The site is said to have been a place of worship since at least the 1250s. The church is close to the River Mersey near the Pier Head. The Chapel of Saint Nicholas was built on the site of Saint Mary del Quay, which in 1355 was determined to be too small for the growing borough of Liverpool.
Until 1868, the church was the tallest building in Liverpool at 53 metres (174 ft). The present church was rebuilt after World War II, and is now a Grade II listed building. There are daily services, and the church is open to visitors throughout the week.
4, King’s College Chapel, Cambridge:
King’s College Cambridge … founded as the King’s College of Our Lady and Saint Nicholas (Photograph: Patrick Comerford)
King’s College Chapel plays a central role in college life, and is the most instantly recognisable and iconic building in Cambridge. In addition to being a place of daily worship during term-time, it is where new students matriculate, where Fellows are admitted, and where the choir performs concerts and records music for our own record label.
The chapel broadcasts ‘A Festival of Nine Lessons and Carols’ live on radio to millions of people every Christmas and every year pre-records new television services for both Christmas and Easter.
King’s College Chapel is dedicated to both the Virgin Mary and Saint Nicholas. Saint Nicholas was the personal patron saint of the founder of the college, King Henry VI, who was born on Saint Nicholas Day, 6 December. The foundation stone of the college was laid in 1441 and the chapel was completed in 1515.
5, Saint Nicholas of Myra Church, Dublin:
Saint Nicholas of Myra Church, Francis Street, Dublin (Photograph: Patrick Comerford)
My great-grandmother, Anne (Doyle) Comerford (1834-1899) was baptised in Saint Nicholas of Myra Church, Francis Church, Dublin, on 25 August 1834, the year the church was completed. The church was designed by John Leeson, who also worked on the Pro-Cathedral in Marlborough Street, Dublin, and briefly on the plans for Saint Andrew’s in Westland Row. Building work began in 1829 and the church was opened in 1834 and dedicated in 1835.
The portico and tower, designed by John Bourke, were added in 1856-1860. This Ionic portico and Italianate tower, in granite and Portland stone, are probably the most striking features of the church.
At one time, the pediment was topped by statues of the Virgin Mary with Saint Nicholas and Saint Patrick on either side, but these have been removed. Inside, the church is neoclassical in style and is strikingly beautiful, brightly painted and decorated.
6, Saint Nicholas Collegiate Church, Galway:
The Collegiate Church of Saint Nicholas, Galway … the largest mediaeval parish church in continuous use in Ireland (Photograph: Patrick Comerford)
The Collegiate Church of Saint Nicholas in Galway is the largest mediaeval parish church in continuous use as a church in Ireland. It is the Church of Ireland parish church in Galway city, and was built in 1320 on the site of an earlier chapel.
Galway is a major port, and in the Middle Ages Saint Nicholas was revered as the patron saint of sailors and seafarers. The earliest parts of the church, the chancel, nave and transepts, date from the foundation of the church. Local legend claims Christopher Columbus worshipped there when he visited Galway in 1477.
The church was given the status of a collegiate church by Donatus Ó Muireadhaigh, Archbishop of Tuam, in 1484, the same year Galway received a Royal Charter and the right to elect a mayor. This collegiate status was confirmed by a papal bull issued by Pope Innocent VIII in 1485.
7, The Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, Galway:
Inside the Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, Galway (Photograph: Patrick Comerford, 2022)
The Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, commonly known as Galway Cathedral, is one of the largest and most impressive buildings in the city. Construction began in 1958 on the site of the old city prison. It was completed in 1965, making it the last great stone cathedral to be built in Europe.
John J Robinson, the architect, had previously designed many churches in Dublin and around Ireland. His designs draws on many influences. The dome and pillars reflect a Renaissance style. Other features, including the rose windows and mosaics, echo the broad tradition of Christian art. The cathedral dome, at a height of 44.2 metres (145 ft), is a prominent landmark.
8, Saint Nicholas, Adare, Co Limerick:
Inside Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)
Saint Nicholas, the Church of Ireland parish church in Adare, Co Limerick, is a short walk from the village on the road out to Limerick City, on the banks of the River Maigue. The church was founded as an Augustinian Priory in 1316 by John FitzThomas FitzGerald, 1st Earl of Kildare. Once known as the Black Abbey, it is a fine example of a mediaeval Irish church, and remained a priory until the dissolution of the monastic houses in the 16th century.
The priory church was repaired and renovated in the early 19th century and became the Church of Ireland parish church in 1807, replacing the Manorial Parish Church of Saint Nicholas of Myra. This stood near the Desmond Castle and fell into ruins after 1806.
The refectory was roofed and converted into a schoolhouse in 1814. Between 1852 and 1854, a second restoration of the church was undertaken by Caroline, Countess of Dunraven. The church complex now includes the former Augustinian cloisters, a school dating from 1814, and the Dunraven Mausoleum, which dates from 1826.
9, Saint Nicholas Church, Dundalk, Co Louth:
Saint Nicholas Church in Dundalk, Co Louth (Photograph: Patrick Comerford)
The parish church of Saint Nicholas in Dundalk, Co Louth, was built in the 13th century. Known affectionately as ‘the Green Church,’ it once had three chantry chapels. The tomb of Saint Richard of Dundalk, Archbishop of Dundalk, dating from 1370, was damaged at the Reformation. It was still identified as late as 1624, but its location is unknown today. The parish historian, HG Tempest, suggests he was buried on the site of the present chancel, was built between 1694 and 1706, in a place now behind the altar.
The church was extensively rebuilt and remodelled in the 17th and 18th centuries, and again by Francis Johnston in the 19th century, so that only the nave and tower date from the mediaeval period. In 1954, a side chapel under the gallery in the south transept was set aside to commemorate a former rector, the Revd JJ McClure, and was dedicated to Saint Richard.
10, Saint Nicholas Church, Limerick:
Nicholas Street was the High Street of mediaeval Limerick … the site of Saint Nicholas Church is on the left (Photograph: Patrick Comerford)
Saint Nicholas also gave his name to Saint Nicholas Church on the mediaeval High Street of Limerick, now known as Nicholas Street.
The church, between Saint Mary’s Cathedral and King John’s Castle, was one of the five mediaeval parish churches in Limerick. The Church of Saint Nicholas is mentioned in the Black Book of Limerick and was used by sailors and merchants. It was believed to have been a low roofed church with a parallel nave and had disappeared by the end of the 17th century.
11, Saint Nicholas Within, Dublin:
The remains of Saint Nicholas Within (right) on the corner of Nicholas Street and Christchurch Place, Dublin (Photograph: Patrick Comerford)
Saint Nicholas Within was a Church of Ireland parish church in inner city Dublin. It stood on the corner of Nicholas Street and Christchurch Place, where part of its entrance may be seen next to the Peace Park.
The original church was built in the 11th century by Bishop Donat. It was dedicated to Saint. Nicholas of Myra by Archbishop Alexander de Bicknor (1317-1349), when the parish of Saint Nicholas was extended outside the city to include the Manor of Saint Sepulchre and the ainDeanery of St Patrick. The parish was divided into two parts: Saint Nicholas Within the Walls and Saint Nicholas Without.
The church fell into disrepair in the 17th century, and was rebuilt in 1707. By 1835, it was again having problems, and it was unroofed, although a chapel in the church, Saint Mary’s, continued to be used until 1847. It was planned to demolish the church and build a new one. However, this was never done, and the parish united with Saint Audoen’s in 1867.
12, Saint Nicholas Without, Dublin:
The north transept of Saint Patrick’s Cathedral, Dublin, served as the Church of Saint Nicholas Without for several hundred years (Photograph: Patrick Comerford)
For several hundred years, the Church of Saint Nicholas Without was the north transept of Saint Patrick’s Cathedral, Dublin, with a wall separating the church and the cathedral. The parish was first mentioned by Pope Celestine in a Bull in 1191. The parish took in both sides of Patrick Street (except Saint Patrick’s Close), New Street and most of Kevin Street. The parish was divided in 1708, creating a new parish of Saint Luke.
The north transept fell into disrepair in the 18th century, and the Lady Chapel (formerly called the French Church, as it had been used by the Huguenots) was rented by the parishioners of Saint Nicholas Without.
The north transept was rebuilt in 1822 and was used until 1861, when the parish of Saint Nicholas Without was united to Saint Luke’s. Saint Patrick’s Cathedral was renovated subsequently, and the north transept re-built.
An icon of Saint Nicholas in the Cathedral of Our Lady Assumed into Heaven and Saint Nicholas, Galway (Photograph: Patrick Comerford, 2022)
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