A Ukrainian refugee among choirs singing in a square in central Budapest (Photograph Charlotte Hunter)
Orthodox churches
in Russia and Ukraine
are divided while
churches in countries
bordering the war
share a common mission
Rite & Reason
Patrick Comerford
The first anniversary of the Russian invasion of Ukraine looms on Friday. The war has deepened the rift separating the Orthodox churches in Russia and Ukraine, and has caused further divisions within the Orthodox churches inside Ukraine.
However, the response of churches to the refugee crisis in countries bordering Ukraine and Russia has strengthened ecumenical partnerships, giving many of those churches a new understanding of sharing a common witness and mission.
For six years I was a trustee of USPG (United Society Partners in the Gospel), one of the oldest Anglican mission agencies. In recent weeks, USPG invited me to visit the Anglican churches in Hungary and Finland to see how they are responding to the crisis and to the needs of refugees.
Hungary has a long border with Ukraine, and people have long memories of the cold war era, including the Soviet role in suppressing the Hungarian revolution in 1956. Fr Frank Hegedűs, the Anglican priest in Budapest, is a former board member of Next Step Hungary, where volunteers help 500-600 people at weekends, providing food, meals and clothing.
With support and funding from USPG and the Anglican Diocese in Europe, Fr Frank and his parishioners at St Margaret’s Church are working with support groups like Ukrainian Space and with other churches, including the Jesuit Refugee Service and St Columba’s, the small (Presbyterian) Church of Scotland in Budapest.
This ecumenical co-operation has helped the Jesuits to provide accommodation, furnish a chapel and develop community space in Uzhhorod inside Ukraine. Ukrainian Space is providing a day-care and after-school programme in Budapest for Ukrainian children.
Finland was occupied by Russia throughout the 19th century, was invaded by the Soviet Union in the 20th century, and now shares a 1,300 km border with Russia. The Anglican Church in Finland was formed by refugees who fled St Petersburg during the Russian Revolution, and who were forced to flee further west again during the Winter War.
The Anglican priest in Helsinki, Fr Tuomas Mäkipää, brought us to visit the Vallila Help Centre, where Eeva (she prefers that her surname not be used) and a team of volunteers respond to the urgent, daily needs of Ukrainian refugees. A grant from USPG and the Anglican Diocese in Europe funds her work as the Humanitarian Aid Co-ordinator.
The centre was up and running a week after the invasion of Ukraine and has become a shared space for several relief organisations and an information and assistance point for Ukrainian and Russian refugees. It began providing food for 140 families, but this number has reached more than 3,360 families.
Four of us – Rebecca Boardman, Charlotte Hunter and myself from USPG, and Amber Jackson from the Diocese in Europe – spent a morning working with Eeva’s volunteers, packing bags and essential food for distribution among 100 Ukrainian families.
One Ukrainian refugee, Natalia (42), who also asked that her surname not be used, told us how she fled to Finland, leaving her husband behind to look after elderly people in their apartment block. He was not involved in the fighting, but was killed by Russian troops after they took over the empty apartments in their block. Natalia has been back for his funeral, but now does not know whether she can ever return home again.
Fr Tuomas works closely with the Lutheran Church and the Finnish Orthodox Church. In Holy Trinity Church, the oldest Orthodox church in Helsinki, Fr Heikki Huttunen celebrates the liturgy in Finnish, Church Slavonic and Russian, reflecting the diversity of his people and the conflicts that are redefining their identities.
“We are the closest church to these Ukrainians,” he says, “and we should be the first to open our arms to welcome them.” Vassili Goutsoul of the Ukrainian Association in Finland admits that in the first few months of the crisis everyone expected the situation to have stabilised by now. In a similar vein, Ákos Surányi of Menedékház, a refugee facility in Budapest, says: “No one expected the war to go on for this long.”
I asked Fr Frank how many families hoped to return from Budapest when the war ends. “They have nothing to go back for,” he says with sadness in his eyes. “They have lost not just their homes, but their entire towns and cities.”
Fr Tuomas says the response to the crisis has transformed the mission and outlook of his churches in Helsinki, and they are starting to learn the impact of what they are doing.
Sarah Tahvanainen, a Cambridge theology graduate, is administrator of St Nicholas’s Anglican Church in Helsinki. She sees the present crisis as “a gifted time” and “an opportunity to put faith into practice, an opportunity to show love and compassion. It’s faith in action.”
Rev Canon Prof Patrick Comerford is a Church of Ireland priest and a former Irish Times journalist now living in retirement in the Diocese of Oxford
This ‘Rite & Reason’column was published in The Irish Times on Monday 20 February 2023
Showing posts with label Hungary 2023. Show all posts
Showing posts with label Hungary 2023. Show all posts
20 February 2023
Praying in Ordinary Time
with USPG: 20 February 2023
‘Love is the motive of all things that move’ (Christina Rossetti) … graffiti or street art in a laneway off Radcliffe Street in Wolverton (Photograph: Patrick Comerford, 2023)
Patrick Comerford
Lent is only two days away, beginning on Ash Wednesday. This time between the end of Epiphany and Ash Wednesday, is known as Ordinary Time, a time of preparation for Lent, which in turn is a time of preparation for Holy Week and Easter.
I am back in Stony Stratford this morning, after yesterday’s lunch in Tamworth celebrating the 50th anniversary of the founding of the Tamworth and District Civic Society. But, before this becomes a busy day, I am taking some time this morning for prayer and reflection.
In these days of Ordinary Time before Ash Wednesday, 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.’
Yesterday was the Sunday Before Lent, also known to many as Transfiguration Sunday and traditionally known as Quinquagesima. Yesterday, I reflected on John Keble’s poem ‘Quinquagesima Sunday.’ This morning, I am reading Christina Rossetti’s poem ‘Quinquagesima.’
Less than a week after Saint Valentine’s Day, this poem is a reminder that love is at the heart of Christian belief, and at the heart of the message of Lent and Easter.
Quinquagesima, by Christina Georgina Rossetti:
Love is alone the worthy law of love:
All other laws have presupposed a taint:
Love is the law from kindled saint to saint,
From lamb to lamb, from dove to answering dove.
Love is the motive of all things that move
Harmonious by free will without constraint:
Love learns and teaches: love shall man acquaint
With all he lacks, which all his lack is love.
Because Love is the fountain, I discern
The stream as love: for what but love should flow
From fountain Love? not bitter from the sweet!
I ignorant, have I laid claim to know?
Oh, teach me, Love, such knowledge as is meet
For one to know who is fain to love and learn.
‘God is Love, God is Light, God is With Us’ … thoughts in Southwark Cathedral (Photograph: Patrick Comerford, 2022)
Mark 9: 14-29 (NRSVA):
14 When they came to the disciples, they saw a great crowd around them, and some scribes arguing with them. 15 When the whole crowd saw him, they were immediately overcome with awe, and they ran forward to greet him. 16 He asked them, ‘What are you arguing about with them?’ 17 Someone from the crowd answered him, ‘Teacher, I brought you my son; he has a spirit that makes him unable to speak; 18 and whenever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid; and I asked your disciples to cast it out, but they could not do so.’ 19 He answered them, ‘You faithless generation, how much longer must I be among you? How much longer must I put up with you? Bring him to me.’ 20 And they brought the boy to him. When the spirit saw him, immediately it threw the boy into convulsions, and he fell on the ground and rolled about, foaming at the mouth. 21 Jesus asked the father, ‘How long has this been happening to him?’ And he said, ‘From childhood. 22 It has often cast him into the fire and into the water, to destroy him; but if you are able to do anything, have pity on us and help us.’ 23 Jesus said to him, ‘If you are able!—All things can be done for the one who believes.’ 24 Immediately the father of the child cried out, ‘I believe; help my unbelief!’ 25 When Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, ‘You spirit that keep this boy from speaking and hearing, I command you, come out of him, and never enter him again!’ 26 After crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, ‘He is dead.’ 27 But Jesus took him by the hand and lifted him up, and he was able to stand. 28 When he had entered the house, his disciples asked him privately, ‘Why could we not cast it out?’ 29 He said to them, ‘This kind can come out only through prayer.’
‘God is Love’ … Saint Bartholomew’s Church in Farewell, Lichfield (Photograph: Patrick Comerford, 2022)
USPG Prayer Diary:
The theme in the USPG Prayer Diary this week is ‘Social Justice in Sierra Leone,’ which was introduced yesterday.
The USPG Prayer Diary today (World Day of Social Justice), invites us to pray in these words:
Let us pray for the people of Sierra Leone. May they move towards a just and fair society where all can benefit from the country’s rich resources.
Yesterday’s Reflection
Continued Tomorrow
‘Love is alone the worthy law of love’ (Christina Rossetti) … the Menedékház refugee centre in Budapest (Photograph: Patrick Comerford, 2023)
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
Lent is only two days away, beginning on Ash Wednesday. This time between the end of Epiphany and Ash Wednesday, is known as Ordinary Time, a time of preparation for Lent, which in turn is a time of preparation for Holy Week and Easter.
I am back in Stony Stratford this morning, after yesterday’s lunch in Tamworth celebrating the 50th anniversary of the founding of the Tamworth and District Civic Society. But, before this becomes a busy day, I am taking some time this morning for prayer and reflection.
In these days of Ordinary Time before Ash Wednesday, 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.’
Yesterday was the Sunday Before Lent, also known to many as Transfiguration Sunday and traditionally known as Quinquagesima. Yesterday, I reflected on John Keble’s poem ‘Quinquagesima Sunday.’ This morning, I am reading Christina Rossetti’s poem ‘Quinquagesima.’
Less than a week after Saint Valentine’s Day, this poem is a reminder that love is at the heart of Christian belief, and at the heart of the message of Lent and Easter.
Quinquagesima, by Christina Georgina Rossetti:
Love is alone the worthy law of love:
All other laws have presupposed a taint:
Love is the law from kindled saint to saint,
From lamb to lamb, from dove to answering dove.
Love is the motive of all things that move
Harmonious by free will without constraint:
Love learns and teaches: love shall man acquaint
With all he lacks, which all his lack is love.
Because Love is the fountain, I discern
The stream as love: for what but love should flow
From fountain Love? not bitter from the sweet!
I ignorant, have I laid claim to know?
Oh, teach me, Love, such knowledge as is meet
For one to know who is fain to love and learn.
‘God is Love, God is Light, God is With Us’ … thoughts in Southwark Cathedral (Photograph: Patrick Comerford, 2022)
Mark 9: 14-29 (NRSVA):
14 When they came to the disciples, they saw a great crowd around them, and some scribes arguing with them. 15 When the whole crowd saw him, they were immediately overcome with awe, and they ran forward to greet him. 16 He asked them, ‘What are you arguing about with them?’ 17 Someone from the crowd answered him, ‘Teacher, I brought you my son; he has a spirit that makes him unable to speak; 18 and whenever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid; and I asked your disciples to cast it out, but they could not do so.’ 19 He answered them, ‘You faithless generation, how much longer must I be among you? How much longer must I put up with you? Bring him to me.’ 20 And they brought the boy to him. When the spirit saw him, immediately it threw the boy into convulsions, and he fell on the ground and rolled about, foaming at the mouth. 21 Jesus asked the father, ‘How long has this been happening to him?’ And he said, ‘From childhood. 22 It has often cast him into the fire and into the water, to destroy him; but if you are able to do anything, have pity on us and help us.’ 23 Jesus said to him, ‘If you are able!—All things can be done for the one who believes.’ 24 Immediately the father of the child cried out, ‘I believe; help my unbelief!’ 25 When Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, ‘You spirit that keep this boy from speaking and hearing, I command you, come out of him, and never enter him again!’ 26 After crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, ‘He is dead.’ 27 But Jesus took him by the hand and lifted him up, and he was able to stand. 28 When he had entered the house, his disciples asked him privately, ‘Why could we not cast it out?’ 29 He said to them, ‘This kind can come out only through prayer.’
‘God is Love’ … Saint Bartholomew’s Church in Farewell, Lichfield (Photograph: Patrick Comerford, 2022)
USPG Prayer Diary:
The theme in the USPG Prayer Diary this week is ‘Social Justice in Sierra Leone,’ which was introduced yesterday.
The USPG Prayer Diary today (World Day of Social Justice), invites us to pray in these words:
Let us pray for the people of Sierra Leone. May they move towards a just and fair society where all can benefit from the country’s rich resources.
Yesterday’s Reflection
Continued Tomorrow
‘Love is alone the worthy law of love’ (Christina Rossetti) … the Menedékház refugee centre in Budapest (Photograph: Patrick Comerford, 2023)
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
21 January 2023
Praying through the Week of
Christian Unity and with USPG:
21 January 2023
‘Look, the tears of the oppressed – with no one to comfort them! On the side of their oppressors there was power – with no one to comfort them’ (Ecclesiastes 4: 1) … a child’s painting in Ukrainian Space in Budapest (Photograph: Patrick Comerford, 2023)
Patrick Comerford
Christmas is not a season of 12 days, despite the popular Christmas song. Christmas is a 40-day season that lasts from Christmas Day (25 December) to Candlemas or the Feast of the Presentation (2 February).
Throughout the 40 days of this Christmas Season, I have been reflecting in these ways:
1, Reflecting on a seasonal or appropriate poem;
2, a prayer from the USPG prayer diary, ‘Pray with the World Church.’
However, the Week of Prayer for Christian Unity began earlier this week (18 January 2023), and until next Wednesday my morning reflections look at this year’s readings and prayers.
Churches Together in Milton Keynes continues to mark the Week of Prayer for Christian Unity today with a Mission Fair in the Church of the Servant King, Furzton, from 10 am to 4 pm.
A large number of charities and mission agencies are based in Milton Keynes. They make a huge difference to our communities – and to the wider world. This is an opportunity to meet some of these change-makers and find out how they can be supported in their crucial work. There will be stalls, talks, activities and cake.
The afternoon will finish with a ‘Cost of Living Summit’ at 3 pm that includes speakers from key agencies.
‘The one who has not yet been … has not seen the evil deeds that are done under the sun’ (Ecclesiastes 4: 3) … ‘Divine Teardrop’ by Peter Cassidy in an exhibition in Wexford (Photograph: Patrick Comerford)
Day 4: Look, the tears of the oppressed
Readings:
Ecclesiastes 4: 1-5:
Again I saw all the oppressions that are practiced under the sun. Look, the tears of the oppressed – with no one to comfort them! On the side of their oppressors there was power with no one to comfort them.
Matthew 5: 1-8
… Blessed are those who mourn, for they will be comforted …
Reflection:
“Look, the tears of the oppressed.” One can imagine that the writer has witnessed atrocities like this before with sickening regularity. And yet perhaps this is the first time the writer has truly seen the tears of the oppressed, has fully taken in their pain and their subjugation. While there is much to lament, in a new looking and a new seeing there is also a seed of hope: maybe this time this witnessing will lead to change, will make a difference.
A young woman looked and saw the tears of the oppressed. The video she shot on her phone of the murder of George Floyd in May 2020 was seen all around the world and unleashed a holy rage as people witnessed, and finally acknowledged, what African Americans have experienced for centuries: undue subjugation by oppressive systems in the midst of privileged blind bystanders. Acknowledging this painful reality has led to a global outpouring of overdue compassion both in the form of prayer and protest for justice.
The progression from simply looking to seeing and understanding gives encouragement for us as actors in this earthly reality: God can remove scales from our eyes to witness things in new and liberating ways. As those scales fall, the Holy Spirit provides insight, and also, conviction to respond in new and unfettered ways. One response the churches and communities made was to establish a prayer tent at George Floyd Square, the place of his murder. In this way, these churches and communities were united in offering comfort to those who mourned and were oppressed.
Christian Unity:
Matthew’s account of the Beatitudes begins with Jesus seeing the crowds. In that crowd he must have seen those who were peacemakers, the poor in spirit, the pure in heart, men and women who mourned, and those who hungered for justice. In the beatitudes, Jesus not only names people’s struggles, he names what they will be: the children of God and inheritors of the kingdom of heaven. As Christians we are called to see the holy struggles of our brothers and sisters in Christ.
Challenge
How have you engaged with Christian groups addressing oppression in your neighbourhood? How can the churches in your locality come together to better show solidarity with those suffering oppression?
Prayer:
God of justice and grace, remove the scales from our eyes so we can truly see the oppression around us.
We pray in the name of Jesus who saw the crowds and had compassion for them. Amen.
The reredos in the Unitarian Church, Dublin, is inscribed with the Beatitudes, one on each panel (Photograph: Patrick Comerford)
USPG Prayer Diary:
The Week of Prayer for Christian Unity began three days ago (18 January), and the theme in the USPG Prayer Diary this week is the ‘Week of Prayer For Christian Unity.’ This theme was introduced on Sunday with a reflection from the Pontifical Council for Promoting Christian Unity and the Commission on Faith and Order of the World Council of Churches.
The USPG Prayer Diary invites us to pray today in these words:
Let us give thanks for the World Council of Churches. May our different Churches unite to confront injustice and oppression in our divided world.
Yesterday’s reflection
Continued Tomorrow
Patrick Comerford
Christmas is not a season of 12 days, despite the popular Christmas song. Christmas is a 40-day season that lasts from Christmas Day (25 December) to Candlemas or the Feast of the Presentation (2 February).
Throughout the 40 days of this Christmas Season, I have been reflecting in these ways:
1, Reflecting on a seasonal or appropriate poem;
2, a prayer from the USPG prayer diary, ‘Pray with the World Church.’
However, the Week of Prayer for Christian Unity began earlier this week (18 January 2023), and until next Wednesday my morning reflections look at this year’s readings and prayers.
Churches Together in Milton Keynes continues to mark the Week of Prayer for Christian Unity today with a Mission Fair in the Church of the Servant King, Furzton, from 10 am to 4 pm.
A large number of charities and mission agencies are based in Milton Keynes. They make a huge difference to our communities – and to the wider world. This is an opportunity to meet some of these change-makers and find out how they can be supported in their crucial work. There will be stalls, talks, activities and cake.
The afternoon will finish with a ‘Cost of Living Summit’ at 3 pm that includes speakers from key agencies.
‘The one who has not yet been … has not seen the evil deeds that are done under the sun’ (Ecclesiastes 4: 3) … ‘Divine Teardrop’ by Peter Cassidy in an exhibition in Wexford (Photograph: Patrick Comerford)
Day 4: Look, the tears of the oppressed
Readings:
Ecclesiastes 4: 1-5:
Again I saw all the oppressions that are practiced under the sun. Look, the tears of the oppressed – with no one to comfort them! On the side of their oppressors there was power with no one to comfort them.
Matthew 5: 1-8
… Blessed are those who mourn, for they will be comforted …
Reflection:
“Look, the tears of the oppressed.” One can imagine that the writer has witnessed atrocities like this before with sickening regularity. And yet perhaps this is the first time the writer has truly seen the tears of the oppressed, has fully taken in their pain and their subjugation. While there is much to lament, in a new looking and a new seeing there is also a seed of hope: maybe this time this witnessing will lead to change, will make a difference.
A young woman looked and saw the tears of the oppressed. The video she shot on her phone of the murder of George Floyd in May 2020 was seen all around the world and unleashed a holy rage as people witnessed, and finally acknowledged, what African Americans have experienced for centuries: undue subjugation by oppressive systems in the midst of privileged blind bystanders. Acknowledging this painful reality has led to a global outpouring of overdue compassion both in the form of prayer and protest for justice.
The progression from simply looking to seeing and understanding gives encouragement for us as actors in this earthly reality: God can remove scales from our eyes to witness things in new and liberating ways. As those scales fall, the Holy Spirit provides insight, and also, conviction to respond in new and unfettered ways. One response the churches and communities made was to establish a prayer tent at George Floyd Square, the place of his murder. In this way, these churches and communities were united in offering comfort to those who mourned and were oppressed.
Christian Unity:
Matthew’s account of the Beatitudes begins with Jesus seeing the crowds. In that crowd he must have seen those who were peacemakers, the poor in spirit, the pure in heart, men and women who mourned, and those who hungered for justice. In the beatitudes, Jesus not only names people’s struggles, he names what they will be: the children of God and inheritors of the kingdom of heaven. As Christians we are called to see the holy struggles of our brothers and sisters in Christ.
Challenge
How have you engaged with Christian groups addressing oppression in your neighbourhood? How can the churches in your locality come together to better show solidarity with those suffering oppression?
Prayer:
God of justice and grace, remove the scales from our eyes so we can truly see the oppression around us.
We pray in the name of Jesus who saw the crowds and had compassion for them. Amen.
USPG Prayer Diary:
The Week of Prayer for Christian Unity began three days ago (18 January), and the theme in the USPG Prayer Diary this week is the ‘Week of Prayer For Christian Unity.’ This theme was introduced on Sunday with a reflection from the Pontifical Council for Promoting Christian Unity and the Commission on Faith and Order of the World Council of Churches.
The USPG Prayer Diary invites us to pray today in these words:
Let us give thanks for the World Council of Churches. May our different Churches unite to confront injustice and oppression in our divided world.
Yesterday’s reflection
Continued Tomorrow
17 January 2023
A virtual tour of ten
churches in Budapest
The south-west bell tower of the Matthias Church beside the Fisherman’s Bastion at Buda Castle is one of the finest pieces of Gothic architecture in Hungary (Photograph: Patrick Comerford, 2023)
Patrick Comerford
During our recent visit to Budapest with the Anglican mission agency USPG (United Society Partners in the Gospel) and the Anglican Diocese in Europe, Charlotte and I were introduced to a number of projects working with Ukrainian refugees by the Revd Dr Frank Hegedűs, the Anglican chaplain in the Hungarian capital, and attended the Sunday Eucharist in Saint Margaret’s Church, Budapest.
We never got to visit Saint Stephen’s Basilica which is named in honour of Saint Stephen, the first King of Hungary. It is been the co-cathedral of the Roman Catholic Archdiocese of Esztergom-Budapest and the third largest church building in Hungary.
However, during our visits to projects throughout the Hungarian capital, we visited a number of churches in various traditions, including Roman Catholic, Anglican, Lutheran, Reformed, Church of Scotland and Greek Catholic churches and a shared ecumenical chapel.
The Matthias Church stands in Holy Trinity Square, in front of the Fisherman’s Bastion at the heart of Buda’s Castle District (Photograph: Patrick Comerford, 2023)
1, Matthias Church, Fisherman’s Bastion:
The Church of the Assumption of the Buda Castle is more commonly known as the Matthias Church and is sometimes referred to as the Coronation Church of Buda. The church stands in Holy Trinity Square, in front of the Fisherman’s Bastion at the heart of Buda’s Castle District.
According to tradition, the first church on the site was founded by Saint Stephen, King of Hungary, in Romanesque style in 1015. The present church was built in the florid late Gothic style in the second half of the 14th century and was extensively restored in the late 19th century.
The Matthias Church is said to have been founded in 1015 by Saint Stephen, King of Hungary (Photograph: Patrick Comerford, 2023)
This was the second largest church in mediaeval Buda and the seventh largest church in mediaeval Hungary. Two Austrian emperors were crowned as Kings of Hungary in the church: Franz Joseph I and Charles IV.
During the siege of Buda in 1686, a wall of the church – used as a mosque by the Ottoman occupiers of the city – collapsed under to cannon fire. An old, hidden statue of the Virgin Mary was revealed behind the wall. As the statue appeared before the praying Muslims, the morale of the Muslim garrison collapsed and the city fell on the same day.
Since the 19th century, the church has been known as the Matthias Church, after King Matthias Corvinus (1458-1490), who built the south-west bell tower, one of the finest pieces of Gothic architecture in Hungary.
The Reformed Church on Kálvin tér or Calvin Square was built in 1816-1830 (Photograph: Patrick Comerford, 2023)
2, Calvin Church, Calvin Square:
The Reformed Church on Kálvin tér or Calvin Square is a neoclassical church near the Hungarian National Museum and has been the centre of Budapest’s Reformed community for almost two centuries.
The church was designed by Vince Hild and built in 1816-1830. The four-columned foyer at the main entrance and the two-storey side galleries were designed by József Hild. The originally plan was for two belfries, but only one belfry was built.
The Puritan interior is painted white, giving an impressive effect. The memorials inside include one to an English-born countess, Charlotte Strachan (1815-1851), wife of Count Emanuel Zichy-Ferraris (1808-1877). She was an Anglican, but because she made a significant contribution towards the cost of building the church, she was given special permission to be buried there.
The statue of John Calvin faces the church with his back to the square (Photograph: Patrick Comerford, 2023)
The tower is topped with a star, referring to the Star of Bethlehem, and the tower is especially striking when lit up from behind at night. A statue of the reformer John Calvin (János Kálvin in Hungarian) stands facing the church, with his back to the square.
This part of the city is a centre of the Reformed Church, with a Reformed theology faculty, a Protestant university, secondary school, Bible museum and book shop.
The University Church was built on the site of a former mosque (Photograph: Patrick Comerford, 2023)
3, The University Church:
The Church of Saint Mary the Virgin, commonly known as the University Church, is on Papnövelde Street in inner city Budapest.
Since 1786, the church has belonged to the former Theology Faculty of the Eötvös Loránd University, and to the Pázmány Péter Catholic University. Prior to that, it was the main church of the Pauline Order, the only Hungarian-founded monastic order and dating from the 13th century.
The Central Priestly Educational Institute is beside to the church, and the liturgical services in the church are provided by the student priests and the academic staff of the institute.
The church stands on the site of a former mosque in Pest. When Buda was liberated from the Ottoman Empire in 1686, the Paulines moved to Pest and bought the former mosque and some neighbouring houses.
The foundation stone of the church was laid in 1725. The church was completed in 1771 and has two towers, each 56 metres high.
Fasor Lutheran Church is part of a Lutheran campus created in the late 19th century (Photograph: Patrick Comerford, 2023)
4, Fasor Lutheran Church:
The Evangelical-Lutheran Church of Budapest-Fasor is on a prominent street corner close to Reformáció Park and the Fasori Gimnázium school. The church was designed by Samu Petz and built in 1905. The features include the mosaic from Miksa Róth’s workshop above the main entrance, the central rose window and the organ.
The first school on the site was built in 1795, the first church there was built in 1799-1808, and the high school in 1862-1865, creating a Lutheran centre. A new church was designed in the early 20th century by the architect Samu Pecz, who submitted up to seven proposed plans. The church two years to build, and opened on 8 October 1905. The altar was painted in 1911-1913 by Gyula Benczúr, one of Hungary's foremost painters.
Fasor Lutheran Church was designed by Samu Pecz (Photograph: Patrick Comerford, 2023)
The church in Fasor was the first in Budapest where services were held exclusively in Hungarian. Until then, Lutheran services in Budapest had been held in Hungarian and German and in Slovak.
The windows were blown out during World War II. The interior of the church was restored in 1973-1974, with new decorative painting by Géza Kovács, the two manual organs were rebuilt in 1989, and new windows and new bells were installed in the years that followed.
The Sacred Heart Church is the main Jesuit church in Hungary (Photograph: Patrick Comerford, 2023)
5, The Sacred Heart Church:
The Sacred Heart Church on Horánszky Street in the Józsefváros district is the main Jesuit church in Hungary. It stands in a small square next to it the Jesuit community house and other Jesuit houses, and a statue of Count Nándor Zichy, the main patron of the church, stands in the square.
The Jesuits came to Budapest again in the early 1880s and acquired a plot for building a church and a community house. The community house was built in 1890, but financial problems delayed the construction of the church and it was not completed until 1909.
The Sacred Heart Church was designed by József Kauser in a neo-Romanesque style with Gothic elements (Photograph: Patrick Comerford, 2023)
The church was designed by József Kauser is built in red brick in a neo-Romanesque style with Gothic elements. The façade is symmetrical with an impressive rose window and two towers on each side of the entrance, flying buttresses and gargoyles. The nave is high, but there are two low aisles, so the church follows the classical basilica floor plan, with a half-octagonal sanctuary.
The church and the community buildings were returned to the Jesuits after the Communist system fell in 1989.
Saint Michael’s Church in inner city Budapest was built for the Dominicans in the 18th century (Photograph: Patrick Comerford, 2023)
6, Saint Michael’s Church:
Saint Michael’s Church in inner city Budapest is a remarkable baroque church in the middle of the busy bustle of Váci Street. The church dates back to the 1700s, and was built between 1700 and 1765 for the Dominicans. The beautiful main altar and the furniture of the sacristy were made by the Dominican friars in the 1760s.
After the Dominicans in Hungary was dissolved by Joseph II in 1784, the church was given to the Order of Saint Paul for a short period (1785-1786), and then to the Congregatio Jesu or Mary Ward sisters in 1787. During the Great Flood of Budapest in 1838, the water stood two metres high in the church, yet the wood furnishings of the church were saved.
The nuns ran a girls’ school in the building next door until 1950, when the school was nationalised by the Communist regime.
Saint Michael’s Church also serves the Greek Catholic Church (Photograph: Patrick Comerford, 2023)
The frescoes were whitewashed during renovation in 1964-1968. Since 1997, the church has been under continuous restoration both inside and outside.
Today, the excellent acoustics and beautiful setting make Saint Michael’s Church a popular venue for classical music concerts.
The church is also used by the Greek Catholic Church, a church with Orthodox-style liturgy and in communion with the Roman Catholic Church and with a predominantly Ukrainian congregation, and Charlotte and I were invited to join them for their Christmas celebrations on 7 January.
Saint Columba’s Church dates back to the work of Scottish missionaries in the 1840s (Photograph: Patrick Comerford, 2023)
7, Saint Columba’s (Church of Scotland):
Saint Columba’s Scottish Church is an English-speaking international church in Budapest. It belongs to both the Church of Scotland and the Reformed Church in Hungary, and is Presbyterian in its style of church government and theology. It dates back to 1841, and in the past was known as ‘the Scottish Mission.’ Its roots are in evangelical publishing and mission to the Jewish community in Budapest, with a girls’ school for Jewish and Christian girls. Later, the school served as a shelter for refugee Polish Jews.
The place was known for its religious tolerance and high standards, and because of her work there Jane Haining, Matron of the Jewish-Hungarian School for Girls, was arrested in 1944 and was later killed in Auschwitz.
During the Communist era, the work of the mission was continued by Hungarian Reformed ministers who occasionally held services for the international community. The Revd Aaron C Stevens, has been the minister of Saint Columba’s since 2006.
Members of Saint Columba’s were involved in launching the Refugee Mission of the Reformed Church in Hungary in 2005. In recent decades, the church has reached out to refugees from Romania, Iran, Syria, and, more recently, Ukraine.
In recent years, the church has engaged with the Kalunba Charity Group, which set up the Salaam Overnight Shelter in the church in 2015 to welcome families who would have otherwise slept at railway stations. Today, Saint Columba’s is hosting refugees from Ukraine. Many of them are Africans who were students in Ukraine when the war started last year. The church is open four nights a week for up to 20 overnight guests.
The chapel at the centre run by the Ecumenical Council of Churches in Hungary (MEÖT) in Budapest (Photograph: Patrick Comerford, 2023)
8, Evangelical University Church:
Charlotte and I were staying in Budapest in the centre run by the Ecumenical Council of Churches in Hungary (MEÖT) on Magyar Tudósok körútja (Hungarian Scientists Boulevard). MEÖT groups 10 Protestant, Orthodox and Anglican churches in Hungary, and co-operates with 18 other churches and church-related organisations, including the Roman Catholic Church.
The MEÖT centre is close to the Petőfi bridge across the Danube, linking Buda and Pest, and next to the Magyar Szentek church.
The chapel and the centre were designed by the award-wining architects Lászlo Benczúr and Pál Csonka (Photograph: Patrick Comerford, 2023)
The chapel and the centre were designed by the award-wining architects Lászlo Benczúr and Pál Csonka.
The chapel is used for ecumenical and church conferences, as well as occasional weddings. The chapel is used by the Evangelical University Church, which welcomes university students, college students, college students and young adults, regardless of religious affiliation. It is also used on Sundays by a Korean-speaking congregation.
The Church of the Hungarian Saints in Budapest (Photograph: Patrick Comerford, 2023)
9, The Church of the Hungarian Saints:
From our rooms in the MEÖT centre, we could see the Church of the Hungarian Saints on Magyar Tudosok körútja is one of the newest churches in Budapest, and we were woken by its bells each morning. This part of Budapest was designated as the site of the World Exhibition (Expo) in Budapest in 1996, and the church site was originally planned as part of the Vatican Pavilion. When Expo was cancelled, the Archdiocese of Budapest decided to go ahead with building the church.
Pope John Paul II was invited to consecrate the church, but this never materialised and instead he blessed a marble slab that was placed in the new church.
The church was built in the form of a fifth century Rotunda. In his design, the architect was inspired by Santo Stefano Rotondo or the Basilica of Saint Stephen in the Round, an early Rotunda in Rome dating from the 5th century AD and now Hungary’s ‘national church’ in Rome.
The Church of the Hungarian Saints is inspired by Santo Stefano Rotondo in Rome (Photograph: Patrick Comerford, 2023)
The church is a centrally planned church, with an inner circular shape surrounded by an external ring. The church can be accessed through a two-storey gate, leading into a courtyard complex and the church entrances. These ‘adherent’ structures, like a ‘city wall,’ hide the slowly unfolding beauty of the central space. The complex interior-exterior space structure gives a character of ever varied beauties that are slowly showing themselves over the time. The sanctuary is embellished by a unique crucifix in gold, wood and stone by the sculptor László Somogyi-Soma, the painter Mihály Balázs and the architect Katalin Somogyi-Soma.
The cornerstone was laid in May 1995, and the church was dedicated to the Hungarian Saints. The church was consecrated on 17 August 1996 by Cardinal László Paskai and received parish church status on 1 January 2001.
The church is beside the campus of the Eötvös Loránd Public University and is also home to the University Chaplaincy in Budapest. The chaplaincy community has nurtured co-operation between the historical Christian Churches and played a role in forming the Christian Ecumenical Student Movement.
The church crypt or undercroft served Saint Margaret’s Anglican Church in Budapest for some years.
Inside Saint Margaret’s Church, the Anglican church in Budapest (Photograph: Patrick Comerford, 2023)
10, Saint Margaret’s Anglican Church:
The Revd Dr Frank Hegedűs, the chaplain of Saint Margaret’s Anglican Church in Budapest, has been the catalyst in securing funding from USPG (United Society Partners in the Gospel) and the Anglican Diocese in Europe for the projects working with Ukrainian refugees we have been visiting in recent weeks.
The congregation in Budapest comes from many nations and continents: from Hungary to the United Kingdom, from Africa to North America, of ‘all vintages and sizes,’ as Father Frank says.
Anglicans have been present in Hungary for generations, with an Anglican presence in Hungary that dates back to the 1890s. Many of those early Anglicans were business-people and, interestingly, English horse trainers and riders employed by Hungarian aristocrats In the Tata Castle in Komárom-Esztergom county.
Anglican worship in Hungary remained sporadic during the Communist era, with an Anglican priest coming to Budapest periodically from Vienna. Current records also show there was an Anglican service on the first Sunday after the revolution in 1956.
Saint Margaret’s was officially founded after the fall of Communism in 1992 by Canon Denis Moss. The church first met in the crypt in the Church of the Hungarian Saints. Canon Moss now lives in retirement near Lake Balaton in Hungary.
Father Frank Hegedűs presides at the Sunday Eucharist in Saint Margaret’s Church, Budapest (Photograph: Charlotte Hunter, 2023)
Saint Margaret’s uses a chapel in the Lutheran building on Szentkirály utca, with the Sunday Eucharist celebrate at 10:30 according to Rite II in Common Worship of the Church of England.
According to Father Frank, the Anglican presence in Budapest is ‘miniscule’ but this small congregation provides a presence in Hungary for one of the largest Churches or Communions in the world.
About one-third of the current community is British, and another third, Hungarian. There are members too from Africa and from North America.
Father Frank says the Ukrainian crisis and the arrival of Ukrainian refugees in Budapest has given Saint Margaret’s and its people ‘a new sense of purpose and mission’, with the people actively responding to the needs of refugees and engaging with the projects we have been visiting.
He recalls how Saint Margaret’s opened its doors to about 20 Nigerian medical students who had been studying in Ukraine. ‘Along with the students came a medical professor and her husband, Father Solomon Ekiyor, who had been an Archdeacon in Nigeria. Receiving Father Solomon and his family was a bittersweet experience – it was wonderful to have them with us but the circumstances that brought them here were most unfortunate.’
The crisis has also given a new ecumenical dimension to the presence of Saint Margaret’s in the Hungarian capital. Through Father Frank’s passion, grants from the Diocese in Europe and USPG have also helped the work of other churches in Hungary, including the Jesuit Refugee Service and Saint Columba’s Church, the Church of Scotland church in Budapest.
The monument commemorating Martin Luther and the Reformation at Fasor Lutheran Church (Photograph: Patrick Comerford, 2023)
Patrick Comerford
During our recent visit to Budapest with the Anglican mission agency USPG (United Society Partners in the Gospel) and the Anglican Diocese in Europe, Charlotte and I were introduced to a number of projects working with Ukrainian refugees by the Revd Dr Frank Hegedűs, the Anglican chaplain in the Hungarian capital, and attended the Sunday Eucharist in Saint Margaret’s Church, Budapest.
We never got to visit Saint Stephen’s Basilica which is named in honour of Saint Stephen, the first King of Hungary. It is been the co-cathedral of the Roman Catholic Archdiocese of Esztergom-Budapest and the third largest church building in Hungary.
However, during our visits to projects throughout the Hungarian capital, we visited a number of churches in various traditions, including Roman Catholic, Anglican, Lutheran, Reformed, Church of Scotland and Greek Catholic churches and a shared ecumenical chapel.
The Matthias Church stands in Holy Trinity Square, in front of the Fisherman’s Bastion at the heart of Buda’s Castle District (Photograph: Patrick Comerford, 2023)
1, Matthias Church, Fisherman’s Bastion:
The Church of the Assumption of the Buda Castle is more commonly known as the Matthias Church and is sometimes referred to as the Coronation Church of Buda. The church stands in Holy Trinity Square, in front of the Fisherman’s Bastion at the heart of Buda’s Castle District.
According to tradition, the first church on the site was founded by Saint Stephen, King of Hungary, in Romanesque style in 1015. The present church was built in the florid late Gothic style in the second half of the 14th century and was extensively restored in the late 19th century.
The Matthias Church is said to have been founded in 1015 by Saint Stephen, King of Hungary (Photograph: Patrick Comerford, 2023)
This was the second largest church in mediaeval Buda and the seventh largest church in mediaeval Hungary. Two Austrian emperors were crowned as Kings of Hungary in the church: Franz Joseph I and Charles IV.
During the siege of Buda in 1686, a wall of the church – used as a mosque by the Ottoman occupiers of the city – collapsed under to cannon fire. An old, hidden statue of the Virgin Mary was revealed behind the wall. As the statue appeared before the praying Muslims, the morale of the Muslim garrison collapsed and the city fell on the same day.
Since the 19th century, the church has been known as the Matthias Church, after King Matthias Corvinus (1458-1490), who built the south-west bell tower, one of the finest pieces of Gothic architecture in Hungary.
The Reformed Church on Kálvin tér or Calvin Square was built in 1816-1830 (Photograph: Patrick Comerford, 2023)
2, Calvin Church, Calvin Square:
The Reformed Church on Kálvin tér or Calvin Square is a neoclassical church near the Hungarian National Museum and has been the centre of Budapest’s Reformed community for almost two centuries.
The church was designed by Vince Hild and built in 1816-1830. The four-columned foyer at the main entrance and the two-storey side galleries were designed by József Hild. The originally plan was for two belfries, but only one belfry was built.
The Puritan interior is painted white, giving an impressive effect. The memorials inside include one to an English-born countess, Charlotte Strachan (1815-1851), wife of Count Emanuel Zichy-Ferraris (1808-1877). She was an Anglican, but because she made a significant contribution towards the cost of building the church, she was given special permission to be buried there.
The statue of John Calvin faces the church with his back to the square (Photograph: Patrick Comerford, 2023)
The tower is topped with a star, referring to the Star of Bethlehem, and the tower is especially striking when lit up from behind at night. A statue of the reformer John Calvin (János Kálvin in Hungarian) stands facing the church, with his back to the square.
This part of the city is a centre of the Reformed Church, with a Reformed theology faculty, a Protestant university, secondary school, Bible museum and book shop.
The University Church was built on the site of a former mosque (Photograph: Patrick Comerford, 2023)
3, The University Church:
The Church of Saint Mary the Virgin, commonly known as the University Church, is on Papnövelde Street in inner city Budapest.
Since 1786, the church has belonged to the former Theology Faculty of the Eötvös Loránd University, and to the Pázmány Péter Catholic University. Prior to that, it was the main church of the Pauline Order, the only Hungarian-founded monastic order and dating from the 13th century.
The Central Priestly Educational Institute is beside to the church, and the liturgical services in the church are provided by the student priests and the academic staff of the institute.
The church stands on the site of a former mosque in Pest. When Buda was liberated from the Ottoman Empire in 1686, the Paulines moved to Pest and bought the former mosque and some neighbouring houses.
The foundation stone of the church was laid in 1725. The church was completed in 1771 and has two towers, each 56 metres high.
Fasor Lutheran Church is part of a Lutheran campus created in the late 19th century (Photograph: Patrick Comerford, 2023)
4, Fasor Lutheran Church:
The Evangelical-Lutheran Church of Budapest-Fasor is on a prominent street corner close to Reformáció Park and the Fasori Gimnázium school. The church was designed by Samu Petz and built in 1905. The features include the mosaic from Miksa Róth’s workshop above the main entrance, the central rose window and the organ.
The first school on the site was built in 1795, the first church there was built in 1799-1808, and the high school in 1862-1865, creating a Lutheran centre. A new church was designed in the early 20th century by the architect Samu Pecz, who submitted up to seven proposed plans. The church two years to build, and opened on 8 October 1905. The altar was painted in 1911-1913 by Gyula Benczúr, one of Hungary's foremost painters.
Fasor Lutheran Church was designed by Samu Pecz (Photograph: Patrick Comerford, 2023)
The church in Fasor was the first in Budapest where services were held exclusively in Hungarian. Until then, Lutheran services in Budapest had been held in Hungarian and German and in Slovak.
The windows were blown out during World War II. The interior of the church was restored in 1973-1974, with new decorative painting by Géza Kovács, the two manual organs were rebuilt in 1989, and new windows and new bells were installed in the years that followed.
The Sacred Heart Church is the main Jesuit church in Hungary (Photograph: Patrick Comerford, 2023)
5, The Sacred Heart Church:
The Sacred Heart Church on Horánszky Street in the Józsefváros district is the main Jesuit church in Hungary. It stands in a small square next to it the Jesuit community house and other Jesuit houses, and a statue of Count Nándor Zichy, the main patron of the church, stands in the square.
The Jesuits came to Budapest again in the early 1880s and acquired a plot for building a church and a community house. The community house was built in 1890, but financial problems delayed the construction of the church and it was not completed until 1909.
The Sacred Heart Church was designed by József Kauser in a neo-Romanesque style with Gothic elements (Photograph: Patrick Comerford, 2023)
The church was designed by József Kauser is built in red brick in a neo-Romanesque style with Gothic elements. The façade is symmetrical with an impressive rose window and two towers on each side of the entrance, flying buttresses and gargoyles. The nave is high, but there are two low aisles, so the church follows the classical basilica floor plan, with a half-octagonal sanctuary.
The church and the community buildings were returned to the Jesuits after the Communist system fell in 1989.
Saint Michael’s Church in inner city Budapest was built for the Dominicans in the 18th century (Photograph: Patrick Comerford, 2023)
6, Saint Michael’s Church:
Saint Michael’s Church in inner city Budapest is a remarkable baroque church in the middle of the busy bustle of Váci Street. The church dates back to the 1700s, and was built between 1700 and 1765 for the Dominicans. The beautiful main altar and the furniture of the sacristy were made by the Dominican friars in the 1760s.
After the Dominicans in Hungary was dissolved by Joseph II in 1784, the church was given to the Order of Saint Paul for a short period (1785-1786), and then to the Congregatio Jesu or Mary Ward sisters in 1787. During the Great Flood of Budapest in 1838, the water stood two metres high in the church, yet the wood furnishings of the church were saved.
The nuns ran a girls’ school in the building next door until 1950, when the school was nationalised by the Communist regime.
Saint Michael’s Church also serves the Greek Catholic Church (Photograph: Patrick Comerford, 2023)
The frescoes were whitewashed during renovation in 1964-1968. Since 1997, the church has been under continuous restoration both inside and outside.
Today, the excellent acoustics and beautiful setting make Saint Michael’s Church a popular venue for classical music concerts.
The church is also used by the Greek Catholic Church, a church with Orthodox-style liturgy and in communion with the Roman Catholic Church and with a predominantly Ukrainian congregation, and Charlotte and I were invited to join them for their Christmas celebrations on 7 January.
Saint Columba’s Church dates back to the work of Scottish missionaries in the 1840s (Photograph: Patrick Comerford, 2023)
7, Saint Columba’s (Church of Scotland):
Saint Columba’s Scottish Church is an English-speaking international church in Budapest. It belongs to both the Church of Scotland and the Reformed Church in Hungary, and is Presbyterian in its style of church government and theology. It dates back to 1841, and in the past was known as ‘the Scottish Mission.’ Its roots are in evangelical publishing and mission to the Jewish community in Budapest, with a girls’ school for Jewish and Christian girls. Later, the school served as a shelter for refugee Polish Jews.
The place was known for its religious tolerance and high standards, and because of her work there Jane Haining, Matron of the Jewish-Hungarian School for Girls, was arrested in 1944 and was later killed in Auschwitz.
During the Communist era, the work of the mission was continued by Hungarian Reformed ministers who occasionally held services for the international community. The Revd Aaron C Stevens, has been the minister of Saint Columba’s since 2006.
Members of Saint Columba’s were involved in launching the Refugee Mission of the Reformed Church in Hungary in 2005. In recent decades, the church has reached out to refugees from Romania, Iran, Syria, and, more recently, Ukraine.
In recent years, the church has engaged with the Kalunba Charity Group, which set up the Salaam Overnight Shelter in the church in 2015 to welcome families who would have otherwise slept at railway stations. Today, Saint Columba’s is hosting refugees from Ukraine. Many of them are Africans who were students in Ukraine when the war started last year. The church is open four nights a week for up to 20 overnight guests.
The chapel at the centre run by the Ecumenical Council of Churches in Hungary (MEÖT) in Budapest (Photograph: Patrick Comerford, 2023)
8, Evangelical University Church:
Charlotte and I were staying in Budapest in the centre run by the Ecumenical Council of Churches in Hungary (MEÖT) on Magyar Tudósok körútja (Hungarian Scientists Boulevard). MEÖT groups 10 Protestant, Orthodox and Anglican churches in Hungary, and co-operates with 18 other churches and church-related organisations, including the Roman Catholic Church.
The MEÖT centre is close to the Petőfi bridge across the Danube, linking Buda and Pest, and next to the Magyar Szentek church.
The chapel and the centre were designed by the award-wining architects Lászlo Benczúr and Pál Csonka (Photograph: Patrick Comerford, 2023)
The chapel and the centre were designed by the award-wining architects Lászlo Benczúr and Pál Csonka.
The chapel is used for ecumenical and church conferences, as well as occasional weddings. The chapel is used by the Evangelical University Church, which welcomes university students, college students, college students and young adults, regardless of religious affiliation. It is also used on Sundays by a Korean-speaking congregation.
The Church of the Hungarian Saints in Budapest (Photograph: Patrick Comerford, 2023)
9, The Church of the Hungarian Saints:
From our rooms in the MEÖT centre, we could see the Church of the Hungarian Saints on Magyar Tudosok körútja is one of the newest churches in Budapest, and we were woken by its bells each morning. This part of Budapest was designated as the site of the World Exhibition (Expo) in Budapest in 1996, and the church site was originally planned as part of the Vatican Pavilion. When Expo was cancelled, the Archdiocese of Budapest decided to go ahead with building the church.
Pope John Paul II was invited to consecrate the church, but this never materialised and instead he blessed a marble slab that was placed in the new church.
The church was built in the form of a fifth century Rotunda. In his design, the architect was inspired by Santo Stefano Rotondo or the Basilica of Saint Stephen in the Round, an early Rotunda in Rome dating from the 5th century AD and now Hungary’s ‘national church’ in Rome.
The Church of the Hungarian Saints is inspired by Santo Stefano Rotondo in Rome (Photograph: Patrick Comerford, 2023)
The church is a centrally planned church, with an inner circular shape surrounded by an external ring. The church can be accessed through a two-storey gate, leading into a courtyard complex and the church entrances. These ‘adherent’ structures, like a ‘city wall,’ hide the slowly unfolding beauty of the central space. The complex interior-exterior space structure gives a character of ever varied beauties that are slowly showing themselves over the time. The sanctuary is embellished by a unique crucifix in gold, wood and stone by the sculptor László Somogyi-Soma, the painter Mihály Balázs and the architect Katalin Somogyi-Soma.
The cornerstone was laid in May 1995, and the church was dedicated to the Hungarian Saints. The church was consecrated on 17 August 1996 by Cardinal László Paskai and received parish church status on 1 January 2001.
The church is beside the campus of the Eötvös Loránd Public University and is also home to the University Chaplaincy in Budapest. The chaplaincy community has nurtured co-operation between the historical Christian Churches and played a role in forming the Christian Ecumenical Student Movement.
The church crypt or undercroft served Saint Margaret’s Anglican Church in Budapest for some years.
Inside Saint Margaret’s Church, the Anglican church in Budapest (Photograph: Patrick Comerford, 2023)
10, Saint Margaret’s Anglican Church:
The Revd Dr Frank Hegedűs, the chaplain of Saint Margaret’s Anglican Church in Budapest, has been the catalyst in securing funding from USPG (United Society Partners in the Gospel) and the Anglican Diocese in Europe for the projects working with Ukrainian refugees we have been visiting in recent weeks.
The congregation in Budapest comes from many nations and continents: from Hungary to the United Kingdom, from Africa to North America, of ‘all vintages and sizes,’ as Father Frank says.
Anglicans have been present in Hungary for generations, with an Anglican presence in Hungary that dates back to the 1890s. Many of those early Anglicans were business-people and, interestingly, English horse trainers and riders employed by Hungarian aristocrats In the Tata Castle in Komárom-Esztergom county.
Anglican worship in Hungary remained sporadic during the Communist era, with an Anglican priest coming to Budapest periodically from Vienna. Current records also show there was an Anglican service on the first Sunday after the revolution in 1956.
Saint Margaret’s was officially founded after the fall of Communism in 1992 by Canon Denis Moss. The church first met in the crypt in the Church of the Hungarian Saints. Canon Moss now lives in retirement near Lake Balaton in Hungary.
Father Frank Hegedűs presides at the Sunday Eucharist in Saint Margaret’s Church, Budapest (Photograph: Charlotte Hunter, 2023)
Saint Margaret’s uses a chapel in the Lutheran building on Szentkirály utca, with the Sunday Eucharist celebrate at 10:30 according to Rite II in Common Worship of the Church of England.
According to Father Frank, the Anglican presence in Budapest is ‘miniscule’ but this small congregation provides a presence in Hungary for one of the largest Churches or Communions in the world.
About one-third of the current community is British, and another third, Hungarian. There are members too from Africa and from North America.
Father Frank says the Ukrainian crisis and the arrival of Ukrainian refugees in Budapest has given Saint Margaret’s and its people ‘a new sense of purpose and mission’, with the people actively responding to the needs of refugees and engaging with the projects we have been visiting.
He recalls how Saint Margaret’s opened its doors to about 20 Nigerian medical students who had been studying in Ukraine. ‘Along with the students came a medical professor and her husband, Father Solomon Ekiyor, who had been an Archdeacon in Nigeria. Receiving Father Solomon and his family was a bittersweet experience – it was wonderful to have them with us but the circumstances that brought them here were most unfortunate.’
The crisis has also given a new ecumenical dimension to the presence of Saint Margaret’s in the Hungarian capital. Through Father Frank’s passion, grants from the Diocese in Europe and USPG have also helped the work of other churches in Hungary, including the Jesuit Refugee Service and Saint Columba’s Church, the Church of Scotland church in Budapest.
The monument commemorating Martin Luther and the Reformation at Fasor Lutheran Church (Photograph: Patrick Comerford, 2023)
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13 January 2023
Dohány Street Synagogue
in Budapest is the largest
synagogue in Europe
Dohány Street Synagogue in Budapest is the largest synagogue in Europe (Photograph: Patrick Comerford, 2023)
Patrick Comerford
During my working visit to Budapest last week and this week, there was an intense programme visiting projects working with Ukrainian families and refugees.
But before leaving Budapest this week I took time to visit Dohány Street Synagogue, also known as the Great Synagogue. This is the largest synagogue in Europe, with a seating capacity for 3,000 people, and it is one of the principle centres of Neolog Judaism.
Dohány Street is a leafy street in the centre of the Hungarian capital, and once marked the border of the Budapest Ghetto during World War II and the Holocaust. Dohány means tobacco in Hungarian, and Theodor Herzl referred to the Dohány Street Synagogue as the Tabakgasse Synagogue. It is also known in Yiddish as the Tabak-Shul.
Inside Dohány Street Synagogue in Budapest (Photograph: Patrick Comerford, 2023)
The synagogue complex on Dohány Street includes the Great Synagogue, the Heroes’ Temple, the graveyard, the Holocaust Memorial, the Memorial of the Hungarian Jewish Martyrs, the Raoul Wallenberg Memorial Park which I wrote about on Wednesday (HERE), and the Jewish Museum, which was built on the site of the house where Theodor Herzl was born.
This monumental synagogue has a seating capacity of 2,964 – 1,492 men and 1,472 women – and it is the largest in Europe and one of the largest working synagogues in the world, following the Beit Midrash of Ger in Jerusalem, and the Belz Great Synagogue and Temple Emanu-el in New York City.
Neolog Judaism is a mild reform movement within Judaism, mainly in Hungarian-speaking regions of Europe, and began in the late 19th century. The reforms were comparable to the more traditional forms of Conservative Judaism in the US.
Dohány Street Synagogue has a seating capacity for 3,000 people (Photograph: Patrick Comerford, 2023)
Dohány Street Synagogue was built between 1854 and 1859 in the Oriental-Bynzantine or Moorish Revival style, drawing inspiration from North Africa and the Alhambra in mediaeval Spain.
The synagogue was designed by the Viennese architect, Ludwig Förster (1797-1863), who is known for building Jewish synagogues and churches. His most important works include the Dohány Street Synagogue in Budapest, the Leopoldstädter Tempel and the Synagogue of Miskolc. Förster argued no distinctively Jewish architecture could be identified, and so he chose ‘architectural forms that have been used by oriental ethnic groups that are related to the Israelite people, and in particular the Arabs.’
The building is 75 metres (246 ft) long and 27 metres (89 ft) wide. The style of the Dohány Street Synagogue is Moorish but its also features a mixture of Byzantine, Romantic and Gothic elements. Two onion domes sit on the twin octagonal towers at 43 metres (141 ft) height. A rose stained-glass window sits over the main entrance.
Theodore Herzl was born on Dohány Street on the site of the Hungarian Jewish Museum (Photograph: Patrick Comerford, 2023)
Inside, the synagogue is shaped like a basilica, with three spacious richly decorated aisles, two balconies, two pulpits an organ. The Aron haKodesh or Holy Ark and the internal frescoes are made of coloured and the golden geometric shapes are the works of the famous Hungarian romantic architect Frigyes Feszl (1821-1884).
A single-span cast iron supports the 12-metre-wide (39 ft) nave. The seats on the ground-floor are for men, while the upper galleries, supported by steel ornamented poles, has seats for women.
The Aron haKodesh or Holy Ark also holds various Torah scrolls from other synagogues destroyed during the Holocaust.
The synagogue has a unique pipe organ. Franz Liszt and Camille Saint-Saëns played the original 5,000-pipe organ built in 1859. The synagogue was consecrated on 6 September 1859.
The Aron haKodesh and organ in Dohány Street Synagogue (Photograph: Patrick Comerford, 2023)
The synagogue complex includes the Hungarian Jewish Museum, built on the site of Theodor Herzl’s home stood. The Jewish Museum was built in 1930 in accordance with the synagogue’s architectural style and attached in 1931 to the main building. It holds the Jewish Religious and Historical Collection, a collection of religious relics of the Pest Hevrah Kaddishah or Jewish Burial Society, ritual objects associated with Shabbat and the High Holidays and a Holocaust room.
The arcade and the Heroes’ Temple, which seats 250 people and is used for religious services on weekdays and during winter, was added to the synagogue complex in 1931. The Heroes’ Temple was designed by Lázlo Vágó and Ferenc Faragó and was designed as a memorial to Hungarian Jews who died during World War I.
The synagogue was bombed by the Hungarian pro-Nazi Arrow Cross Party on 3 February 1939. The building was used as a base for German Radio during World War II, and suffered severe damage during aerial raids and during the Siege of Budapest.
Over 2,000 people who died in the ghetto in winter 1944-1945 are buried in the synagogue courtyard (Photograph: Patrick Comerford, 2023)
The Dohány Street Synagogue was part of the Jewish Ghetto and sheltered hundreds of people. Over 2,000 people who died in the ghetto from hunger and cold during the winter 1944-1945 are buried in the courtyard of the synagogue.
It is contrary to Jewish custom to have a cemetery beside a synagogue, but the 3,000 sq metre cemetery is the result of historical circumstances.
As part of Eichmann’s plan, 70,000 Jews were forcibly moved into the Ghetto of Pest in 1944. Until the Russians liberated the ghetto on 18 January 1945, 8,000 to 10,000 people had died, although. Some of the dead were transferred to the Kozma Street Cemetery, but 2,000 people were buried in the makeshift cemetery beside the synagogue.
The arcade and the Heroes’ Temple were added to the synagogue complex in 1931 (Photograph: Patrick Comerford, 2023)
During the Communist era, the damaged synagogue served once again as a prayer house for the Jewish community which was greatly reduced in size. The restoration and renovation of the Dohány Street Synagogue began in 1991, financed by the state and by private donations.
The three-year programme was initially funded by a $5 million donation from the Hungarian government. Jewish Americans, including Estée Lauder and Tony Curtis, contributed to the additional $20 million needed for the restoration.
A new organ with 63 voices and four manuals was built in 1996 by the German firm Jehmlich Orgelbau Dresden GmbH. The restoration of the synagogue was completed in 1998.
One of the most important concerts in the synagogue’s history was in 2002, by the organ virtuoso Xaver Varnus. A crowd of 7,200 filled sanctuary seats and standing space four hours before the concert to hear the concert.
The Memorial of the Hungarian Jewish Martyrs by Imre Varga in rear courtyard of the synagogue (Photograph: Patrick Comerford, 2023)
In the courtyard behind the synagogue, the Raoul Wallenberg Memorial Park includes the Memorial of the Hungarian Jewish Martyrs by the sculptor Imre Varga. At least 400,000 Hungarian Jews were murdered by the Nazis. Imre Varga’s sculpture it resembles a weeping willow whose leaves bear the names and tattoo numbers of the dead and disappeared.
The park also has memorials to Raoul Wallenberg and other Righteous Among the Nations, which I described earlier this week.
The Dohány Street Synagogue in Budapest remains the most important centre of Neolog Judaism in Hungary. The restored synagogue celebrated its 150th anniversary in 2009. The Central Synagogue in Manhattan, New York, is a near-exact copy of the Dohány Street Synagogue.
Shabbat Shalom
Inside the Heroes’ Temple, which seats 250 people and is used for religious services on weekdays and during winter (Photograph: Patrick Comerford, 2023)
Patrick Comerford
During my working visit to Budapest last week and this week, there was an intense programme visiting projects working with Ukrainian families and refugees.
But before leaving Budapest this week I took time to visit Dohány Street Synagogue, also known as the Great Synagogue. This is the largest synagogue in Europe, with a seating capacity for 3,000 people, and it is one of the principle centres of Neolog Judaism.
Dohány Street is a leafy street in the centre of the Hungarian capital, and once marked the border of the Budapest Ghetto during World War II and the Holocaust. Dohány means tobacco in Hungarian, and Theodor Herzl referred to the Dohány Street Synagogue as the Tabakgasse Synagogue. It is also known in Yiddish as the Tabak-Shul.
Inside Dohány Street Synagogue in Budapest (Photograph: Patrick Comerford, 2023)
The synagogue complex on Dohány Street includes the Great Synagogue, the Heroes’ Temple, the graveyard, the Holocaust Memorial, the Memorial of the Hungarian Jewish Martyrs, the Raoul Wallenberg Memorial Park which I wrote about on Wednesday (HERE), and the Jewish Museum, which was built on the site of the house where Theodor Herzl was born.
This monumental synagogue has a seating capacity of 2,964 – 1,492 men and 1,472 women – and it is the largest in Europe and one of the largest working synagogues in the world, following the Beit Midrash of Ger in Jerusalem, and the Belz Great Synagogue and Temple Emanu-el in New York City.
Neolog Judaism is a mild reform movement within Judaism, mainly in Hungarian-speaking regions of Europe, and began in the late 19th century. The reforms were comparable to the more traditional forms of Conservative Judaism in the US.
Dohány Street Synagogue has a seating capacity for 3,000 people (Photograph: Patrick Comerford, 2023)
Dohány Street Synagogue was built between 1854 and 1859 in the Oriental-Bynzantine or Moorish Revival style, drawing inspiration from North Africa and the Alhambra in mediaeval Spain.
The synagogue was designed by the Viennese architect, Ludwig Förster (1797-1863), who is known for building Jewish synagogues and churches. His most important works include the Dohány Street Synagogue in Budapest, the Leopoldstädter Tempel and the Synagogue of Miskolc. Förster argued no distinctively Jewish architecture could be identified, and so he chose ‘architectural forms that have been used by oriental ethnic groups that are related to the Israelite people, and in particular the Arabs.’
The building is 75 metres (246 ft) long and 27 metres (89 ft) wide. The style of the Dohány Street Synagogue is Moorish but its also features a mixture of Byzantine, Romantic and Gothic elements. Two onion domes sit on the twin octagonal towers at 43 metres (141 ft) height. A rose stained-glass window sits over the main entrance.
Theodore Herzl was born on Dohány Street on the site of the Hungarian Jewish Museum (Photograph: Patrick Comerford, 2023)
Inside, the synagogue is shaped like a basilica, with three spacious richly decorated aisles, two balconies, two pulpits an organ. The Aron haKodesh or Holy Ark and the internal frescoes are made of coloured and the golden geometric shapes are the works of the famous Hungarian romantic architect Frigyes Feszl (1821-1884).
A single-span cast iron supports the 12-metre-wide (39 ft) nave. The seats on the ground-floor are for men, while the upper galleries, supported by steel ornamented poles, has seats for women.
The Aron haKodesh or Holy Ark also holds various Torah scrolls from other synagogues destroyed during the Holocaust.
The synagogue has a unique pipe organ. Franz Liszt and Camille Saint-Saëns played the original 5,000-pipe organ built in 1859. The synagogue was consecrated on 6 September 1859.
The Aron haKodesh and organ in Dohány Street Synagogue (Photograph: Patrick Comerford, 2023)
The synagogue complex includes the Hungarian Jewish Museum, built on the site of Theodor Herzl’s home stood. The Jewish Museum was built in 1930 in accordance with the synagogue’s architectural style and attached in 1931 to the main building. It holds the Jewish Religious and Historical Collection, a collection of religious relics of the Pest Hevrah Kaddishah or Jewish Burial Society, ritual objects associated with Shabbat and the High Holidays and a Holocaust room.
The arcade and the Heroes’ Temple, which seats 250 people and is used for religious services on weekdays and during winter, was added to the synagogue complex in 1931. The Heroes’ Temple was designed by Lázlo Vágó and Ferenc Faragó and was designed as a memorial to Hungarian Jews who died during World War I.
The synagogue was bombed by the Hungarian pro-Nazi Arrow Cross Party on 3 February 1939. The building was used as a base for German Radio during World War II, and suffered severe damage during aerial raids and during the Siege of Budapest.
Over 2,000 people who died in the ghetto in winter 1944-1945 are buried in the synagogue courtyard (Photograph: Patrick Comerford, 2023)
The Dohány Street Synagogue was part of the Jewish Ghetto and sheltered hundreds of people. Over 2,000 people who died in the ghetto from hunger and cold during the winter 1944-1945 are buried in the courtyard of the synagogue.
It is contrary to Jewish custom to have a cemetery beside a synagogue, but the 3,000 sq metre cemetery is the result of historical circumstances.
As part of Eichmann’s plan, 70,000 Jews were forcibly moved into the Ghetto of Pest in 1944. Until the Russians liberated the ghetto on 18 January 1945, 8,000 to 10,000 people had died, although. Some of the dead were transferred to the Kozma Street Cemetery, but 2,000 people were buried in the makeshift cemetery beside the synagogue.
The arcade and the Heroes’ Temple were added to the synagogue complex in 1931 (Photograph: Patrick Comerford, 2023)
During the Communist era, the damaged synagogue served once again as a prayer house for the Jewish community which was greatly reduced in size. The restoration and renovation of the Dohány Street Synagogue began in 1991, financed by the state and by private donations.
The three-year programme was initially funded by a $5 million donation from the Hungarian government. Jewish Americans, including Estée Lauder and Tony Curtis, contributed to the additional $20 million needed for the restoration.
A new organ with 63 voices and four manuals was built in 1996 by the German firm Jehmlich Orgelbau Dresden GmbH. The restoration of the synagogue was completed in 1998.
One of the most important concerts in the synagogue’s history was in 2002, by the organ virtuoso Xaver Varnus. A crowd of 7,200 filled sanctuary seats and standing space four hours before the concert to hear the concert.
The Memorial of the Hungarian Jewish Martyrs by Imre Varga in rear courtyard of the synagogue (Photograph: Patrick Comerford, 2023)
In the courtyard behind the synagogue, the Raoul Wallenberg Memorial Park includes the Memorial of the Hungarian Jewish Martyrs by the sculptor Imre Varga. At least 400,000 Hungarian Jews were murdered by the Nazis. Imre Varga’s sculpture it resembles a weeping willow whose leaves bear the names and tattoo numbers of the dead and disappeared.
The park also has memorials to Raoul Wallenberg and other Righteous Among the Nations, which I described earlier this week.
The Dohány Street Synagogue in Budapest remains the most important centre of Neolog Judaism in Hungary. The restored synagogue celebrated its 150th anniversary in 2009. The Central Synagogue in Manhattan, New York, is a near-exact copy of the Dohány Street Synagogue.
Shabbat Shalom
Inside the Heroes’ Temple, which seats 250 people and is used for religious services on weekdays and during winter (Photograph: Patrick Comerford, 2023)
Praying through poems and
with USPG: 13 January 2023
‘The Kings still come to Bethlehem / With broken hearts and souls sore-vexed’ … the kings in a Ukrainian children’s nativity presentation in Budapest last week (Photograph: Patrick Comerford, 2023)
Patrick Comerford
Christmas is not a season of 12 days, despite the popular Christmas song. Christmas is a 40-day season that lasts from Christmas Day (25 December) to Candlemas or the Feast of the Presentation (2 February).
Throughout the 40 days of this Christmas Season, I am reflecting in these ways:
1, Reflecting on a seasonal or appropriate poem;
2, a prayer from the USPG prayer diary, ‘Pray with the World Church.’
We are back in Stony Stratford following a busy a week visiting Hungary and Finland with the Anglican mission agency USPG (United Society Partners in the Gospel) and the Diocese in Europe, looking at how the church and church agencies there are working with refugees from Ukraine.
These Epiphany-tide journeys across Europe are over, but there is a lot of work to do on preparing reports and writing about these visits.
My choice of a seasonal poem this morning is ‘Epiphany,’ a poem written in 1916 by Winifred Mary Letts (1882-1972), an English-born writer who spent most of her life in Ireland. She was known for her novels, plays and poetry.
Winifred Mary Letts was born in Broughton, Salford, now part of Greater Manchester. She was her parents’ third child. Her father, the Revd Ernest Letts (1854-1904) was an artist and a Church of England priest. He married Isabel Mary Ferrier in Belfast in 1874. He was a minor canon and precentor of Manchester Cathedral, and the Rector of All Saints’, Newtown Heath, Manchester (1885-1904), until his untimely death.
Winifred many spent many childhood holidays at her mother’s home in Knockmaroon, near the Phoenix Park in Dublin. After the Revd Ernest Letts died in 1904, his widow returned to Ireland with their children and lived at Dal Riada in Blackrock, Co Dublin.
Winifred Mary Letts was educated in Bromley, Kent, and then at Alexandra College, Dublin. She began her career as a playwright, writing two one-act plays for the Abbey Theatre: The Eyes of the Blind (1906) and The Challenge (1909). She then started writing novels and children’s books.
Letts’s story ‘The Company of Saints and of Angels’ was published by The Irish Review in 1912, when the editor was Thomas MacDonagh, later one of the leaders of the Easter Rising in Dublin in 1916. Her first poetry collection, Songs from Leinster, was published in 1913.
Six of her poems were set to music by Charles Villiers Stanford in A Sheaf of Songs from Leinster (1914); of these, the most famous is ‘A Soft Day’.
During World War I, while she was working as a nurse at army camps in Manchester in 1916, she published Hallowe’en and Other Poems of the War. Her poem ‘The Deserter’ (1916), describes the feelings and fate of a man terrified by the war, is often used in collections of World War I poetry.
Her collection was republished the following year as The Spires of Oxford, and other Poems (1917). A ‘Publisher’s Note’ in the 1917 edition explained: ‘The verdict of the public, as shown by continual requests to republish, is that The Spires of Oxford is the most important poem in the volume.’
She married the widowed William Henry Foster Verschoyle, of Kilberry, Co Kildare, in 1926, and they lived in Fitzwilliam Square, Dublin, and in Co Kildare. She continued to write novels and children’s fiction. Knockmaroon, a reminiscence of her childhood in her grandparents’ house in Dublin, was published in 1933 and is considered her finest book.
After William Verschoyle died in 1943, Winifred lived for a time with her sisters in Faversham, Kent. She returned to Ireland in 1950 and bought Beech Cottage in Killiney, Co Dublin. She lived there until moving to Tivoli Nursing Home in Dún Laoghaire in the late 1960s. She died in 1972 and is buried in Rathcoole, Co Dublin.
Epiphany (1916), by Winifred Mary Letts:
The Kings still come to Bethlehem
Though nineteen centuries have fled;
The Kings still come to Bethlehem
To worship at a Baby’s bed.
And still a star shines in the East,
For sage and soldier, king and priest.
They come not as they came of old
On lordly camels richly dight;
They come not bearing myrrh and gold
And jewels for a king’s delight.
All battle-stained and grim are they
Who seek the Prince of Peace to-day.
They bring not pearls nor frankincense
To offer Him for His content.
Weary and worn with long suspense
With kingdoms ravished, fortunes spent,
They have no gifts to bring but these—
Men’s blood and women’s agonies.
What toys have they to please a child?
Cannon and gun and bayonet.
What gold? Their honour undefiled.
What myrrh? Sad hearts and long regret.
For they have found through bitter loss
That Kings are throned upon the cross.
The Kings still come to Bethlehem
With broken hearts and souls sore-vexed.
And still the star is guiding them
Through weary nights and days perplexed.
God greet you, Kings, that you may be
New-crowned at His Epiphany.
‘Sad hearts and long regret’ (Winfred M Letts) … a cushion in ‘Ukrainian Space’ in Budapest last week (Photograph: Patrick Comerford, 2023)
USPG Prayer Diary:
The theme in the USPG Prayer Diary this week is an ‘Epiphany Reflection,’ introduced on Sunday morning by the Revd Michael Sei from the Episcopal Church of Liberia.
The USPG Prayer Diary invites us to pray today in these words:
Let us pray for victims of violence and drug abuse. May they be offered help and support, and may they find healing and peace.
Yesterday’s reflection
Continued tomorrow
Ukrainian icons at the Ukrainian Greek Catholic church in Budapest last Sunday (Photograph: Patrick Comerford, 2023)
Patrick Comerford
Christmas is not a season of 12 days, despite the popular Christmas song. Christmas is a 40-day season that lasts from Christmas Day (25 December) to Candlemas or the Feast of the Presentation (2 February).
Throughout the 40 days of this Christmas Season, I am reflecting in these ways:
1, Reflecting on a seasonal or appropriate poem;
2, a prayer from the USPG prayer diary, ‘Pray with the World Church.’
We are back in Stony Stratford following a busy a week visiting Hungary and Finland with the Anglican mission agency USPG (United Society Partners in the Gospel) and the Diocese in Europe, looking at how the church and church agencies there are working with refugees from Ukraine.
These Epiphany-tide journeys across Europe are over, but there is a lot of work to do on preparing reports and writing about these visits.
My choice of a seasonal poem this morning is ‘Epiphany,’ a poem written in 1916 by Winifred Mary Letts (1882-1972), an English-born writer who spent most of her life in Ireland. She was known for her novels, plays and poetry.
Winifred Mary Letts was born in Broughton, Salford, now part of Greater Manchester. She was her parents’ third child. Her father, the Revd Ernest Letts (1854-1904) was an artist and a Church of England priest. He married Isabel Mary Ferrier in Belfast in 1874. He was a minor canon and precentor of Manchester Cathedral, and the Rector of All Saints’, Newtown Heath, Manchester (1885-1904), until his untimely death.
Winifred many spent many childhood holidays at her mother’s home in Knockmaroon, near the Phoenix Park in Dublin. After the Revd Ernest Letts died in 1904, his widow returned to Ireland with their children and lived at Dal Riada in Blackrock, Co Dublin.
Winifred Mary Letts was educated in Bromley, Kent, and then at Alexandra College, Dublin. She began her career as a playwright, writing two one-act plays for the Abbey Theatre: The Eyes of the Blind (1906) and The Challenge (1909). She then started writing novels and children’s books.
Letts’s story ‘The Company of Saints and of Angels’ was published by The Irish Review in 1912, when the editor was Thomas MacDonagh, later one of the leaders of the Easter Rising in Dublin in 1916. Her first poetry collection, Songs from Leinster, was published in 1913.
Six of her poems were set to music by Charles Villiers Stanford in A Sheaf of Songs from Leinster (1914); of these, the most famous is ‘A Soft Day’.
During World War I, while she was working as a nurse at army camps in Manchester in 1916, she published Hallowe’en and Other Poems of the War. Her poem ‘The Deserter’ (1916), describes the feelings and fate of a man terrified by the war, is often used in collections of World War I poetry.
Her collection was republished the following year as The Spires of Oxford, and other Poems (1917). A ‘Publisher’s Note’ in the 1917 edition explained: ‘The verdict of the public, as shown by continual requests to republish, is that The Spires of Oxford is the most important poem in the volume.’
She married the widowed William Henry Foster Verschoyle, of Kilberry, Co Kildare, in 1926, and they lived in Fitzwilliam Square, Dublin, and in Co Kildare. She continued to write novels and children’s fiction. Knockmaroon, a reminiscence of her childhood in her grandparents’ house in Dublin, was published in 1933 and is considered her finest book.
After William Verschoyle died in 1943, Winifred lived for a time with her sisters in Faversham, Kent. She returned to Ireland in 1950 and bought Beech Cottage in Killiney, Co Dublin. She lived there until moving to Tivoli Nursing Home in Dún Laoghaire in the late 1960s. She died in 1972 and is buried in Rathcoole, Co Dublin.
Epiphany (1916), by Winifred Mary Letts:
The Kings still come to Bethlehem
Though nineteen centuries have fled;
The Kings still come to Bethlehem
To worship at a Baby’s bed.
And still a star shines in the East,
For sage and soldier, king and priest.
They come not as they came of old
On lordly camels richly dight;
They come not bearing myrrh and gold
And jewels for a king’s delight.
All battle-stained and grim are they
Who seek the Prince of Peace to-day.
They bring not pearls nor frankincense
To offer Him for His content.
Weary and worn with long suspense
With kingdoms ravished, fortunes spent,
They have no gifts to bring but these—
Men’s blood and women’s agonies.
What toys have they to please a child?
Cannon and gun and bayonet.
What gold? Their honour undefiled.
What myrrh? Sad hearts and long regret.
For they have found through bitter loss
That Kings are throned upon the cross.
The Kings still come to Bethlehem
With broken hearts and souls sore-vexed.
And still the star is guiding them
Through weary nights and days perplexed.
God greet you, Kings, that you may be
New-crowned at His Epiphany.
‘Sad hearts and long regret’ (Winfred M Letts) … a cushion in ‘Ukrainian Space’ in Budapest last week (Photograph: Patrick Comerford, 2023)
USPG Prayer Diary:
The theme in the USPG Prayer Diary this week is an ‘Epiphany Reflection,’ introduced on Sunday morning by the Revd Michael Sei from the Episcopal Church of Liberia.
The USPG Prayer Diary invites us to pray today in these words:
Let us pray for victims of violence and drug abuse. May they be offered help and support, and may they find healing and peace.
Yesterday’s reflection
Continued tomorrow
Ukrainian icons at the Ukrainian Greek Catholic church in Budapest last Sunday (Photograph: Patrick Comerford, 2023)
12 January 2023
‘We are the closest church
to these Ukrainians, and we
should be the first to open
our arms to welcome them’
Father Heikki Huttunen celebrates the Liturgy in Finnish and Church Slavonic in Holy Trinity Church in Helsinki (Photograph: Patrick Comerford, 2023)
Patrick Comerford
Amber Jackson from the diocese communications team in the Diocese of Europe and Patrick Comerford from USPG are visiting Anglican chaplaincies in Hungary and Finland to see how they are supporting Ukrainian refugees with funding from the joint Ukraine appeal.
In Helsinki, Patrick Comerford spoke to Father Heikki Huttunen about the refugees arriving in Helsinki and how the Orthodox Church of Finland is responding to the crisis
There is a popular story about the origins of the Orthodox Church in Ukraine, Russia and Belarus. It is said that when Vladimir, Prince of Kyiv, was still a pagan at the end of the tenth century, he sent envoys out to discover what the true religion was and to advise him on which religion should become the state religion.
The envoys first visited the Muslim Bulgars of the Volga, but found no joy among them ‘but mournfulness and a great smell.’ In Germany and Rome, they found the worship and liturgy was without beauty. But when the envoys from Kyiv reached Byzantium, they were so dazzled by the splendour of the liturgy in the great church of Aghia Sophia they instantly decided that Orthodoxy should be the faith of their people.
‘We knew not whether we were on heaven or on earth, for surely there is no such splendour or beauty anywhere upon earth. We cannot describe it to you: only this we know, that God dwells there among humans, and that their service surpasses the worship of all other places. For we cannot forget that beauty.’
The story may be part of the myths of building national identity. But it shows too how Orthodox identity shares many common traditions among the people of Russia and Ukraine, and in neighbouring Finland.
Holy Trinity Church is the oldest Orthodox church in central Helsinki (Photograph: Patrick Comerford, 2023)
Inside Holy Trinity Church in central Helsinki, Father Heikki Huttunen celebrates the Liturgy with the same splendour and beauty that the emissaries from Kyiv, but a relaxed and warm simplicity that make the church a place of welcome for refugees and asylum seekers.
The languages he uses in the liturgy include Finnish, Church Slavonic and Russian, which reflect the diversity of his people and the recent conflicts that are redefining their identities.
Holy Trinity Church is the oldest Orthodox church in central Helsinki. In size, it is almost dwarfed by the large Lutheran cathedral next-door, with its majestic domes and steps looking down onto the harbour. Helsinki Cathedral is the city’s major landmark and Finland’s most recognisable building. It is in the heart of the area that includes Senate Square, the Presidential Palace and a collection of major academic and historical buildings.
Both the Evangelical Lutheran Church of Finland and the Orthodox Church of Finland have a special position in Finnish law, and their historic churches standing side-by-side each – Helsinki Cathedral and Holy Trinity Church – were designed in the 1820s by the same architect, Carl Ludvig Engel.
Although the Orthodox Church of Finland is small in numbers – with about 58,000 members – the Orthodox presence in Finland dates back to the early 12th century, and shares its roots in those stories of the emissaries sent from Kyiv to Constantinople.
Father Heikki Huttunen in Holy Trinity Church … his church in Helsinki includes many Russian and Ukrainian refugee families (Photograph: Patrick Comerford, 2023)
As Father Heikki Huttunen celebrated the Liturgy in Finnish and Church Slavonic in Holy Trinity Church this week, I noticed how he named the Patriarch of Constantinople in his prayers, but not for the Patriarch of Moscow.
After centuries of Swedish rule, Finland became the autonomous Grand Duchy of Finland within the Russian Empire in 1808, and Helsinki was declared the capital in 1812. Russian civil servants, merchants and soldiers moved to Helsinki in large numbers and the czar supported their efforts to build their own church. Alexander I decreed in 1814 that 15 per cent of the salt import tax was to be used to build two churches in the city, one Lutheran and one Orthodox.
In the early period of Russian rule, the parish consisted mainly of Russians living in the Helsinki region. Over the years, however, the parish has changed and the majority of members today speak Finnish, although 15 per cent of members speak Russian as their mother tongue.
Many families at Holy Trinity Church have roots in Russia or have Russian-speaking ancestors. But many also remember how Finland was divided in the aftermath of World II, with many parts of Karelia, with their towns and people, churches and parishes, forced to become part of the Soviet Union.
Orthodox numbers in Finland were boosted in the 1990s with the migration of many people from the former Soviet Union, and now the children and grandchildren of that generation of migrants are in their 30s and make up about half the parish.
Finland shares a 1,300 km border with Russia. The crisis in Ukraine has put an effective end to Russian tourism in Finland, but has also brought a large number of Russian and Ukrainian refugees to Helsinki. Many of the people fleeing Russia have been forced to leave because of the changes in Russian society or for fear of being conscripted.
But, as Father Heikki reminds me, Finland has always been a country of refugees and of the children of immigrants.
He has worked with the World Council of Church in Geneva and the European Conference of Churches in Brussels, and is a former Secretary General of the Ecumenical Council of Finland. He speaks fluent Finnish, Swedish, English, Russian, French, Spanish and Estonian, reflecting the diversity of his parish and parishioners.
On a Sunday morning, more than half the congregation comes from a refugee background, and 25% or a quarter of them can be Ukrainians. ‘We are the closest church to these Ukrainians, and we should be the first to open our arms to welcome them.’
The Russians and Ukrainians in the church show compassion and understanding for each other, Father Heikki says. The Russians are shocked that they cannot return to visit their grandparents. They cannot pay their rents, and they cannot even communicate by main since all postal links were cut off. These Russian speakers include people from Russian-speaking parts of Ukraine that were occupied by Russian troops in the first weeks of the conflict.
He estimates that about 30% of the Russians in his church have relatives in Ukraine, while 40% of the Ukrainians have close family relatives in Russia. Many of the Ukrainians are hoping they can go back to western or central Ukrainians when Spring comes. But the future is uncertain for those who have fled east or south Ukraine, where whole towns and cities have been destroyed.
He thinks one-third of the refugees may remain in Finland. But he also expects more newcomers when the war enters new phases in the coming months.
Uspenski Cathedral is the main cathedral of the Orthodox Church of Finland (Photograph: Patrick Comerford, 2023)
Soon after the conflict broke out, Archbishop Leo Makkonen of Helsinki and All Finland accused the Russian Orthodox Church of standing by the state leadership to bless the war and to present it as a legitimate ‘holy war’.
‘Now is the high time for the Church in Russia to realise that it has gone astray,’ Archbishop Leo said. ‘I appeal directly to the Patriarch of Moscow, Kirill: Remember the promises you have made before God as a bishop and patriarch. They must be accounted for before the Almighty.’
‘For Christ’s sake, wake up and condemn this evil,’ he implored. ‘Use your influence to promote peace. Do your best to end this war. I pray that humility and wisdom from God will guide you.’
A short walk from Holy Trinity Church and Helsinki’s Lutheran Cathedral, Uspenski Cathedral is the main cathedral of the Orthodox Church of Finland. It is dedicated to the Dormition of the Theotokos or the Virgin Mary. Uspenski Cathedral was built above the harbour in 1862-1868 by the architects Aleksey Gornostayev and Ivan Varnek.
The consecration of Holy Trinity Church on 26 August 1827 marks the formal beginning of the Finnish Orthodox Church. But the Church became autonomous and self-governing in 1923 when it gained its independence from the Russian Orthodox Church.
The Finnish Orthodox Church is preparing to celebrate the centenary of its separate identity next year. The majority of parishes are not big enough to meet some of the basic and simple needs of the new arrivals. But Father Heikki hopes the church can find a priest to work full-time with the refugees.
‘For Christ’s sake, wake up and condemn this evil’ … Archbishop Leo Makkonen of Helsinki and All Finland (Photograph: Patrick Comerford, 2023)
Patrick Comerford
Amber Jackson from the diocese communications team in the Diocese of Europe and Patrick Comerford from USPG are visiting Anglican chaplaincies in Hungary and Finland to see how they are supporting Ukrainian refugees with funding from the joint Ukraine appeal.
In Helsinki, Patrick Comerford spoke to Father Heikki Huttunen about the refugees arriving in Helsinki and how the Orthodox Church of Finland is responding to the crisis
There is a popular story about the origins of the Orthodox Church in Ukraine, Russia and Belarus. It is said that when Vladimir, Prince of Kyiv, was still a pagan at the end of the tenth century, he sent envoys out to discover what the true religion was and to advise him on which religion should become the state religion.
The envoys first visited the Muslim Bulgars of the Volga, but found no joy among them ‘but mournfulness and a great smell.’ In Germany and Rome, they found the worship and liturgy was without beauty. But when the envoys from Kyiv reached Byzantium, they were so dazzled by the splendour of the liturgy in the great church of Aghia Sophia they instantly decided that Orthodoxy should be the faith of their people.
‘We knew not whether we were on heaven or on earth, for surely there is no such splendour or beauty anywhere upon earth. We cannot describe it to you: only this we know, that God dwells there among humans, and that their service surpasses the worship of all other places. For we cannot forget that beauty.’
The story may be part of the myths of building national identity. But it shows too how Orthodox identity shares many common traditions among the people of Russia and Ukraine, and in neighbouring Finland.
Holy Trinity Church is the oldest Orthodox church in central Helsinki (Photograph: Patrick Comerford, 2023)
Inside Holy Trinity Church in central Helsinki, Father Heikki Huttunen celebrates the Liturgy with the same splendour and beauty that the emissaries from Kyiv, but a relaxed and warm simplicity that make the church a place of welcome for refugees and asylum seekers.
The languages he uses in the liturgy include Finnish, Church Slavonic and Russian, which reflect the diversity of his people and the recent conflicts that are redefining their identities.
Holy Trinity Church is the oldest Orthodox church in central Helsinki. In size, it is almost dwarfed by the large Lutheran cathedral next-door, with its majestic domes and steps looking down onto the harbour. Helsinki Cathedral is the city’s major landmark and Finland’s most recognisable building. It is in the heart of the area that includes Senate Square, the Presidential Palace and a collection of major academic and historical buildings.
Both the Evangelical Lutheran Church of Finland and the Orthodox Church of Finland have a special position in Finnish law, and their historic churches standing side-by-side each – Helsinki Cathedral and Holy Trinity Church – were designed in the 1820s by the same architect, Carl Ludvig Engel.
Although the Orthodox Church of Finland is small in numbers – with about 58,000 members – the Orthodox presence in Finland dates back to the early 12th century, and shares its roots in those stories of the emissaries sent from Kyiv to Constantinople.
Father Heikki Huttunen in Holy Trinity Church … his church in Helsinki includes many Russian and Ukrainian refugee families (Photograph: Patrick Comerford, 2023)
As Father Heikki Huttunen celebrated the Liturgy in Finnish and Church Slavonic in Holy Trinity Church this week, I noticed how he named the Patriarch of Constantinople in his prayers, but not for the Patriarch of Moscow.
After centuries of Swedish rule, Finland became the autonomous Grand Duchy of Finland within the Russian Empire in 1808, and Helsinki was declared the capital in 1812. Russian civil servants, merchants and soldiers moved to Helsinki in large numbers and the czar supported their efforts to build their own church. Alexander I decreed in 1814 that 15 per cent of the salt import tax was to be used to build two churches in the city, one Lutheran and one Orthodox.
In the early period of Russian rule, the parish consisted mainly of Russians living in the Helsinki region. Over the years, however, the parish has changed and the majority of members today speak Finnish, although 15 per cent of members speak Russian as their mother tongue.
Many families at Holy Trinity Church have roots in Russia or have Russian-speaking ancestors. But many also remember how Finland was divided in the aftermath of World II, with many parts of Karelia, with their towns and people, churches and parishes, forced to become part of the Soviet Union.
Orthodox numbers in Finland were boosted in the 1990s with the migration of many people from the former Soviet Union, and now the children and grandchildren of that generation of migrants are in their 30s and make up about half the parish.
Finland shares a 1,300 km border with Russia. The crisis in Ukraine has put an effective end to Russian tourism in Finland, but has also brought a large number of Russian and Ukrainian refugees to Helsinki. Many of the people fleeing Russia have been forced to leave because of the changes in Russian society or for fear of being conscripted.
But, as Father Heikki reminds me, Finland has always been a country of refugees and of the children of immigrants.
He has worked with the World Council of Church in Geneva and the European Conference of Churches in Brussels, and is a former Secretary General of the Ecumenical Council of Finland. He speaks fluent Finnish, Swedish, English, Russian, French, Spanish and Estonian, reflecting the diversity of his parish and parishioners.
On a Sunday morning, more than half the congregation comes from a refugee background, and 25% or a quarter of them can be Ukrainians. ‘We are the closest church to these Ukrainians, and we should be the first to open our arms to welcome them.’
The Russians and Ukrainians in the church show compassion and understanding for each other, Father Heikki says. The Russians are shocked that they cannot return to visit their grandparents. They cannot pay their rents, and they cannot even communicate by main since all postal links were cut off. These Russian speakers include people from Russian-speaking parts of Ukraine that were occupied by Russian troops in the first weeks of the conflict.
He estimates that about 30% of the Russians in his church have relatives in Ukraine, while 40% of the Ukrainians have close family relatives in Russia. Many of the Ukrainians are hoping they can go back to western or central Ukrainians when Spring comes. But the future is uncertain for those who have fled east or south Ukraine, where whole towns and cities have been destroyed.
He thinks one-third of the refugees may remain in Finland. But he also expects more newcomers when the war enters new phases in the coming months.
Uspenski Cathedral is the main cathedral of the Orthodox Church of Finland (Photograph: Patrick Comerford, 2023)
Soon after the conflict broke out, Archbishop Leo Makkonen of Helsinki and All Finland accused the Russian Orthodox Church of standing by the state leadership to bless the war and to present it as a legitimate ‘holy war’.
‘Now is the high time for the Church in Russia to realise that it has gone astray,’ Archbishop Leo said. ‘I appeal directly to the Patriarch of Moscow, Kirill: Remember the promises you have made before God as a bishop and patriarch. They must be accounted for before the Almighty.’
‘For Christ’s sake, wake up and condemn this evil,’ he implored. ‘Use your influence to promote peace. Do your best to end this war. I pray that humility and wisdom from God will guide you.’
A short walk from Holy Trinity Church and Helsinki’s Lutheran Cathedral, Uspenski Cathedral is the main cathedral of the Orthodox Church of Finland. It is dedicated to the Dormition of the Theotokos or the Virgin Mary. Uspenski Cathedral was built above the harbour in 1862-1868 by the architects Aleksey Gornostayev and Ivan Varnek.
The consecration of Holy Trinity Church on 26 August 1827 marks the formal beginning of the Finnish Orthodox Church. But the Church became autonomous and self-governing in 1923 when it gained its independence from the Russian Orthodox Church.
The Finnish Orthodox Church is preparing to celebrate the centenary of its separate identity next year. The majority of parishes are not big enough to meet some of the basic and simple needs of the new arrivals. But Father Heikki hopes the church can find a priest to work full-time with the refugees.
‘For Christ’s sake, wake up and condemn this evil’ … Archbishop Leo Makkonen of Helsinki and All Finland (Photograph: Patrick Comerford, 2023)
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